The Neurophenomenological Study Of Tibetan Buddhism Meditation

Modern cognitive science promotes the interdisciplinary communication and integration between neurophysiology and cultural anthropology,and forms the research paradigm of neuroanthropology to study the interaction between physiology and culture and the biological basis of culture.The brain and nervous system are not only biological organs,but also cultural organs.The development process of brain and nervous system continues to experience the shaping of culture.Culture deeply influences the development process of gene expression and cell level.The interaction between brain and culture is the core research field of neuroanthropology.This field explores the interaction between innate and acquired,biological mechanism and cultural symbols.It combines socio-cultural neuroscience with psychological anthropology and cultural psychology to critically analyze psychology,behavior and self.Through the analysis of specific neurocultural phenomena,we can realize that each phenomenon may show a unique dynamic mechanism.Neuroanthropological research has rewritten our understanding of human abilities,such as how exercises like meditation and meditation form and depend on neural function,and examine the interactive nature of pathology such as addiction and autism.With the development of cognitive neuroscience,the neurophysiological process of meditation practice and experience has become a booming research field,which enables us to better define meditation and make it applicable to different cultures.In order to focus more on the universal nature of meditation,we need to limit the definition to mental behavior,especially those that produce states of consciousness that are considered to have the quality of meditation.The effective definition of meditation can be expressed in the terms of phenomenology and neurophysiology,that is,the language transformed into neural phenomenology.Zen culture harmonizes the real cultural theory with individual subjectivity through ritualized process,so as to embody and confirm the world outlook of society,and reconstruct the circulation of harmony and meaning through dynamic changes.Different societies have developed or borrowed the process of meditation,through the training of skills to continuously focus on a series of spiritual symbols in order to arouse the experience of cultural regulations.Different meditation systems influence personal development in ways that are socially required and recognized and conform to social world outlook by cultivating specific experience and consciousness.Therefore,no matter whether the meditation is carried out by individuals or by groups,the traditional meditation system expresses the social process.The goal,design,ceremony,place and time of practice,as well as the interpretation of the experience and opinions arising therefrom,are determined by the collective purposes of the society.Buddhism and science have experienced more than 100 years of communication.Buddhism provides new information and Enlightenment for science.Science challenges the modern transformation of Buddhism and provides practical language and tools.In the process of communication with science,the concept of Buddhism has been rapidly integrated into people's daily life,especially the development of cognitive science and neuroscience at the end of the 20 th century,which has proved many theoriesand practices of Buddhism.In fact,Buddhism has influenced the development of cognitive neuroscience and triggered the revolution of cognitive science,especially the experience and phenomenon of consciousness Because of their dissatisfaction with the reductionist orientation,these scientists focused on solving the "difficult" problem of consciousness in order to bridge the gap of interpretation neglected in early research,that is,to find the possible basis for the experience accompanying the process of consciousness.One of the representative is the neurophenomenological approach proposed by Valera,which integrates the first person phenomenology with the third person neuroscience,enriches the understanding of consciousness experience through phenomenological research,and reveals its neurodynamic mechanism through neuroscience experiments,aiming to reduce the epistemology and method between subjective experience and brain process under the background of neuroscience By establishing the dynamic mutual restriction between subjective experience and neurobiology,the legal distance can make up for the defect of reductionism and bridge the gap of interpretation of consciousness.In the process of the establishment of neurophenomenology,the theory and practice of Buddhism has always been an important part of it.It not only provides epistemology and methodology support for it,but also proves its effectiveness.Under the background of the communication between Buddhism and cognitive science,this study systematically combs and summarizes the reciprocal integration of meditation and neurophenomenology from the perspective of Tibetan Buddhist meditation experience.The main content of this study is divided into six chapters.The first chapter takes the core of scientific epistemology and methodology as the reference point,discusses why Buddhism can be called a kind of science,and discusses that in the transformation of modern Buddhism,scientific construction is its main problem,and reveals the views and attitudes held by Buddhism and Science in the process of forming a cooperative relationship.In this process,Shangzuo Buddhism completed the modern transformation,and then Tibetan Buddhism With the emergence of religion,it undertakes the task of dialogue with science and promotes the development of the field of consciousness research with cognitive science as the core.The second chapter focuses on Valera and his research orientation of neurophenomenology.While combing Valera's life experience,it focuses on the phenomenological and Buddhist influences on him,and how these influences are reflected in his thinking and research process.When we discuss the neurophenomenological research of consciousness experience,we pay attention to the cultural oriented neurophenomenology,but we focus on the internal interpretation dilemma of cognitive science,that is,the "difficult" problem of consciousness put forward by Chalmers,and the neurophenomenological solution of this problem by Valera.The third chapter mainly discusses the theoretical basis of neurophenomenology and its internal relationship with Buddhist theory,including the relationship between self creation theory and cognition put forward through immune research,the rootlessness of self in cognitive science research and the void of self and origin in Buddhism corresponding to body formation,and discusses the Buddhism contained in modern cognitive science from the perspective of neurophenomenology.In the fourth chapter,through the process of learning Buddhist meditation,the author discusses how to enter the research field of cognitive neuroscience,as well as the pioneering experimental research and research results.The fifth chapter mainly explains the Tibetan Buddhist meditation from the perspective of the first person phenomenology,focusing on the discussion of the mode of meditation and the starting point of empirical research as well as the cognitive phenomenological analysis.In chapter six,the author expounds the new research fields of the integration of the first person phenomenology and the third person neuroscience methodology,including the basic framework of neuroscience of meditation experience,the cognition and neurodynamics of focused meditation,the neural mechanism of meditation,the neural basis of the spontaneous visual representation of meditation,and the botched fire yoga The neurophysiological research of Jia,the mechanism of brain synchronization between Tibetan Buddhism and guru's blessing,and the psychometric research of meditation induced near death experience.Finally,we gaze at the confluence and dislocation of the dialogue between Buddhism and science from the perspective of the other,and think that under the suspension of phenomenology,the two can integrate mutually in an open space in a more in-depth way in the future.