This consciousness is represented at the cortical and biological level as an ongoing dynamic functional organization intrinsic to our lives as human beings interacting with others and the world. We consider the DCs to be a sensory consciousness, irrespective of whether we are responding to direct sensory input, accessing memory or processing ideas, or indeed dreaming, all of which are experienced within a sensory framework.
:origin()/pre11/9c2f/th/pre/i/2012/229/6/3/undisturbed_by_mindfreshener-d5bi3n6.jpg "cap of the undisturbed mind")
We suggest that the remarkable nature of these observations reflects a profound disruption of the human DCs when the personal element is progressively withdrawn.
#CAP OF THE UNDISTURBED MIND FULL#
Some subjects also develop the ability to consciously evoke clonic seizure-like activity at will, under full control. Some others show brief posterior spike-wave bursts, again similar, but with significant differences, to absence epilepsy. While remaining highly alert and “present” in their subjective experience, a high proportion of subjects display “spindle” activity in their EEG, superficially similar to sleep spindles of stage 2 nREM sleep, while more-experienced subjects display high voltage slow-waves reminiscent, but significantly different, to the slow waves of deeper stage 4 nREM sleep, or even high-voltage delta coma. This paper is a preliminary report on the first detailed EEG study of jhāna meditation, with findings radically different to studies of more familiar, less focused forms of meditation.
#CAP OF THE UNDISTURBED MIND FREE#
This view conforms both to Buddhist models, and to the emerging work on active inference and minimization of free energy in determining the network balance of the human default consciousness. The default consciousness is sensorily-based, where information about, and our experience of, the outer world is evaluated against personal and organic needs and forms the basis of our ongoing self-experience. In contrast, studies of anesthesia, coma, deep sleep, or some extreme pathological states such as epilepsy, reveal very different cortical activity all of which states are essentially involuntary, and generally regarded as “unconscious.” An exception to involuntary disruption of consciousness is Buddhist jhāna meditation, whose implicit aim is to intentionally withdraw from the default consciousness, to an inward-directed state of stillness referred to as jhāna consciousness, as a basis to develop insight. The form of consciousness explored in such research, we term the human default consciousness (DCs), our everyday waking consciousness. In this way, the mind becomes situated on the transcendental level.The “neural correlates of consciousness” (NCC) is a familiar topic in neuroscience, overlapping with research on the brain’s “default mode network.” Task-based studies of NCC by their nature recruit one part of the cortical network to study another, and are therefore both limited and compromised in what they can reveal about consciousness itself. Further, such a sage does not permit the mind to succumb to the urges of fear and anger. So a sage of steady wisdom is one who does not allow the mind to hanker for pleasure or lament for miseries. Similarly, if the mind craves external pleasures, it runs to the objects of enjoyment, and is again diverted from divine contemplation. It is well known that historically Buddhist monks adopted a similar technique for tolerating torture from invading conquerors. But when the mind drops these two and has to simply grope with the present sensation, the pain surprisingly shrinks to a manageable (within the limits of tolerance) size.
More than the present pain itself, it is the memories of past pain and apprehensions of future pain that torment the mind. The process of torture works in the same manner. If one permits the mind to brood over miseries, then the contemplation on the divine ceases and the mind is dragged down from the transcendental level. Only then can the mind steadily contemplate on transcendence and be fixed in the divine. In this verse, Shree Krishna describes sages of steady wisdom as: 1) Vīta rāga-they give up craving for pleasure, 2) Vīta bhaya-they remain free from fear, 3) Vīta krodha-they are devoid of anger.Īn enlightened person does not allow the mind to harbor the material frailties of lust, anger, greed, envy, etc.
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