A neuroscientist and Zen practitioner interweaves the latest research on the brain with his personal narrative of Zen. Aldous Huxley called humankind's basic. It is not a diet book but Healthy Weight Loss – Without Dieting. Following the In this effective Healthiest Way of E Zen and the Heart of Psychotherapy - Zen. Each morning I would wake up, go to the Berkeley Zen Center and meditate for an hour in the calm ZenHeartePubPag Zen-Brain ronaldweinland.info
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PDF | Zen Buddhist meditative practices emphasize the long-term, mindful The deep medial area of cortex in the back of the brain is shown enlarged at the top. In order to understand which brain mechanisms produce Zen states, one needs PDF ( KB) Is There Any Common Ground between Zen and the Brain?. Zen-Brain reflections: reviewing recent developments in meditation and states of those whose contributions to Zen, and to the brain, are reviewed in this book.
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In Japanese, these advanced states are called kensho and satori. Ten key concepts are reviewed. Additional concepts distinguish between our two major processing pathways.
The self-centered, egocentric frame of reference processes information in relation to our body our soma or to our mental functions our psyche. The other-centered frame of reference processes information anonymously.
A plausible model then envisions how a triggering stimulus that captures attention could prompt the reticular nucleus to release GABA; how its selective inhibition of the dorsal thalamus could then block both our higher somatic and psychic cortical functions; so as to: a delete the maladaptive aspects of selfhood, while also b releasing the direct, all-inclusive, globally-unified experience of other.
Two final concepts consider how the long-term meditative training of intuitive functions relates to certain kinds of word-free spatial tasks that involve insightful creative problem-solving. Keywords: Zen, meditation, egocentric, allocentric, thalamic model of enlightenment Only those contents of consciousness can be developed that correspond to the organization of the brain.
Walter R. Hess — Introduction These words by Hess suggest that the following pages will invoke neurophysiological explanations, not loose metaphysical notions. That said, this review proposes that neuroscientists and Zen trainees can learn a few things from each other's models of consciousness. What does Zen training emphasize during its long-term approach to meditation? First, the mindful training of attention and awareness during one's ordinary daily life activities.
Second, shedding the layers of maladaptive habits, overly self-centered attitudes and behaviors that waste time and energy. Third, enhancing one's innate, intuitive resources of insight-wisdom. Fourth, applying these fresh insights skillfully, with increasing compassion, both toward all other beings and one's own well-being.
These emphases are part of a long path of brain training that can lead toward more adaptive traits of character. The path emerges along that broad interface between two crucial domains, self and other.
The former represents the distinctive interior consciousness of our personal self. Specifically, Austin is keen to show that different meditative styles focused, concentrative vs. Here, the main suggestion is that the parietal lobe cortical networks tend to orient toward egocentric processing, whereas temporal lobe networks are more oriented toward allocentric processing.
A central idea is that self-centred processing dominates everyday experi- ence — it underwrites the primitive sense of self we seem to carry with us throughout our lives — but that, under certain conditions e. This shift hints at a physiological basis for understanding the cultiva- tion of Zen states of selfness. Extensive neuro- scientific research is surveyed. A suggestion is that, instead of com- prising an entirely new way of looking at the world, kensho states are BOOK REVIEWS rather the cultivation of ongoing covert processing — and thus that this selfless seeing may be cultivated and refined into an ongoing character trait.
Insight is said to be a sudden act of seeing clearly and comprehensively. Austin claims that insight is an aspect of general intelligence devoted primarily to the solution of seemingly intractable problems; and, additionally, that insights are progressive refinements along the broad continuum of creative intuition.
Part V: On the Path toward Insight-Wisdom explores the extent to which the principles governing ordinary insight extend into the more privileged realms of insight-wisdom, i. Specific consideration is given to the attitudinal changes that result from such experiences and the knowledge attained therein: for example, an appreciation of the interrelated nature of all things, heightened compassion, and the abil- ity to see through various I, Me, Mine constructions into the ultimately empty nature of the self.
Part VI: Toward Emotional Maturity investigates how meditation and Zen practice can favourably influence the normal developmental trajectory of emotional maturity. Part VII: Updating Selected Research does what it advertises, updating selected studies from the rapidly-swelling field of Zen-brain research since the publication of the previous volume in These parts, while thematically distinct, nevertheless in good Bud- dhist fashion thoroughly interpenetrate.
Austin often reaches back- ward whilst moving forward, weaving previously-discussed research with newly-introduced material. While this dialectical approach gives the dramatic impression of a slowly-unfurling narrative, the end result is, at times, somewhat messier.
The story Austin wants to tell is long and complex, the supporting material extensive. A slower, more systematic analysis in spots — for example, the rather brisk analysis of emotional maturity in Part VI — would have helped establish a clearer larger picture. For all of its emphasis on simplicity of both teaching and practice, Zen harbours substantive philosophical dimensions.
However, a failure to engage with these philosophical dimensions in any sus- tained way is a weakness of the book. This is fine — except that one might question whether or not this assumption is consistent with traditional Zen views about the ultimate nature of mind. Read the full text. Tools Request permission Export citation Add to favorites Track citation.
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