Zen and the Brain James Austin Pdf
Zen and the Brain James Austin Pdf
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In fact, these 2 fields practically d
This piece of work is baffling, too large to arroyo in one get. It batters the reader with citations (over a hundred pages of footnotes alone!), hypotheses, studies, physiologies. It integrates broad categories of knowledge and feel. Ultimately, Zen is examined non in and of itself, only in light of its interrelationship with neurophysiology (Austin being both a student of Zen and an M.D.) - that is, what practise these bodies of cognition have to say to each other?In fact, these two fields practically demand this treatment. Zen is a sort of science of the listen, a very one-time tradition having commonalities with mystic practices from all over the globe. Neurophysiology represents our current and best agreement of the mind'south concrete analogue, the brain. I would await that deep insight into the nature of consciousness-as-experience that Zen provides could inform our physiological search for mind-brain correlations. This is precisely Austin's project.
Austin acknowledges the reality and validity of personal witting experience, while simultaneously searching for concrete— that is, material— correlation in the diverse substructures of gray matter. This subverts the traditional materialist / idealist dualism, recalling Searle's ontology in which the distinction betwixt heed and body is illusory.
Nevertheless, this comes at the price of feeling that Austin has washed some violence to the mystical nature of Zen. And so much of Zen refuses to be talked about. Discursive thought would seem to push ane away from the path of Zen, and here is Austin trying to categorize, analyze, dissect his absorptions and samadhi ?! The concept frankly disgusted me, at commencement. Why waste so many words on that which is utterly beyond words, across thought?
Yet it would seem Austin is 18-carat. He uses his experiences of altered states of consciousness to advise physiological roots in the dropping-off of sensations or the subjective loss of a self. For the most part, these are testable hypotheses. Sometimes he even gives a brief sketch of a possible experimental setup before moving on. To a higher place all, this is a work of science.
A book this long naturally spurs multiple potential entry points for essays (which I jotted in the dorsum encompass as they presented themselves). In the interests of brevity, I'll mention merely ane:
Austin constantly refers back to animal experiments, every bit they form about of the experimental basis of neurophysiology. He describes experiments in which animals have "lesions" "placed" at diverse points in their brain, with resulting changes in bear upon, behavior, memory, etc. These experiments are taken to be interesting because we tin depict correlations with human brains, man subjects. Nevertheless when we look at how these animal subjects are affected past having their brains cut— overwhelmingly confused, pained, terrified responses— how can we simultaneously say that this applies to human experience while discounting the animal's experience as of no result? That is, we assume that the humans and animals have the aforementioned responses to the same brain impairment, but just the human subject's feel is worth considering— the animals are to be used and discarded.
All in all, this book was top-notch for content simply quite dry out in style. The heart portion (section III) reads similar a physiology textbook and can probably be skimmed. Austin's approach to Zen feels clinical, western, utilise-oriented, but he apparently has gotten the indicate. Despite these gripes, I rate this book highly for presenting a strong case for a new science, introducing new readers to Zen in a scientifically sympathetic arroyo, and for addressing The Question.
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I knew next to null about neuroscience at the start, and can at present say I know a bit more that. The book pieces together the relevant areas from neuroscience to compose new hypothesis to test regarding the changes in the brain that occur during zen meditation. I found this to exist one of the more valuable topics of the book. In that location s
I had no thought what to look from this book, other than a friend was reading it and it had something to practise west/ zen and the encephalon, both of which I take interests in.I knew next to nothing about neuroscience at the get-go, and can now say I know a bit more than than that. The volume pieces together the relevant areas from neuroscience to compose new hypothesis to test regarding the changes in the brain that occur during zen meditation. I plant this to be ane of the more valuable topics of the volume. There seems to be much that neuroscience can't notwithstanding explain.
Additionally Austin mostly discusses how the brain operates; the nature of psychedelics vs. zen meditation; and the long and elaborate process of zen. I found the word of these topics useful, and my appetite has been whet for at present.
His discussion of how the brain operates is particularly orthodox and while citing a number of studies directly, does not go into neat detail (as this would probably diameter the reader). Additionally this book reads like a textbook with personal anecdotes until the experiences of his absorption at the end. The beginning capacity (300 or so pages) seem to justify the plausible mechanisms related to his quickening experiences. I felt that the book was extremely counterbalanced, and is a daunting monolith, to be absorbed equally a whole.
The end message that I retain is that in that location needs to be more piece of work done in the field to empathise these truly different mental states. The author proposes intensive monitoring, in line with the animate being experimentation he frequently cites (opinion: disturbing). The scientist inside of me wants others to probe deeper, simply I have noise that research of this kind will exist incredibly intrusive to subjects, human subjects, and therefore highly unrealistic as proposed.
There is a "sequel" to this book, published simply recently by the MIT Press, simply reading Zen and the Brain has not immediately compelled me to pick information technology up. There is even so hope for some other twenty-four hour period...
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As for the weakness, it'south that the book was written in the late 1990's. Ordinarily, I would say that wouldn't matter much, simply concerning our understanding of the brain, it might as well have been the Rock Historic period—hyperbole duly noted. One doesn't put together a book of virtually g pages overnight, and and so much of the references for "Zen and the Brain" are actually from papers from the 1980's and earlier. The fMRI (functional Magnetic Resonance Imaging) machine didn't even come out until the early 1990'southward, merely—of course—it took a while for the studies featuring this powerful engineering to accomplish publication.
The book is arranged into a whopping 158 capacity divided amongst eight parts. Some of the capacity are pure neuroscience, and at that place are detailed descriptions of the brain and the functions of its various parts. Other chapters are designed to give one an insight into the practice of Zen and aren't technical at all. The author has a reasonably engaging writing style when he's not conveying the minutiae of brain science. He tells stories of his experience as a practitioner of Zen, and passes on the wisdom of past Zen masters.
I have an unconventional recommendation for this book, which I got and then much out of. I recommend you first check out the book "Zen-Brain Horizons" put out by the same author and press (MIT Printing) in 2014. While I haven't yet read that book, it seems to hold 3 advantages. First, it's only i-third as long and seems to cover like fabric. Obviously, it goes into far less detail. (But you lot may find that a plus.) 2d, the 2014 book is reasonably priced. "Zen and the Brain" is one of the most expensive books I've bought in recent years. I'one thousand not proverb I regret paying as much every bit I did, considering it was a useful volume, but cheaper would be improve. Finally, the 2014 has the benefit of admission to a lot of great research from the past couple decades. If yous read the 2014 volume and think you need more item near the brain, and then—by all means—become this volume.
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"Perfection. This is the 2d quality investing kensho. Everything is seen as ultimately right. Anything that exists is already intrinsically correct. Alexander Pope must have understood this, for he went on to affirm the point in the ringing line: 'I truth is articulate, whatever is, is right.' The implications of this particular line are substantial. In literature, however, Pope'south next sentence would exist the one most often quoted.
Immanence. This third property of kensho registers at most the sa
"Perfection. This is the 2nd quality investing kensho. Everything is seen as ultimately right. Annihilation that exists is already intrinsically correct. Alexander Pope must have understood this, for he went on to affirm the indicate in the ringing line: '1 truth is clear, whatever is, is right.' The implications of this particular line are substantial. In literature, nonetheless, Pope'south next sentence would be the one most often quoted....more
Immanence. This third property of kensho registers at near the same time. The term comes from the Latin, immanere, to remain in. Dictionary definitions of immanence describe it equally the presence of the ultimate reality principle embedded entirely inside and throughout the whole physical universe. Immanence goes beyond the second argument of perfection. For it implies that the highest and near sacred principle, Deity if you will, is manifest in all things right down here, ourselves included. Information technology is inherent within this earth. Correct under our nose, and in our nose. Not up there, on some split up higher level, taking the form of a distant overarching creative principle."
Still, there's plenty of information in well-organised chapters of interest to a curious/interested layman interested in Zen, or neurology, or both.
This is an bookish textbook, and is probably by at present a bit dated. I'm non rating it with stars considering I'm not a student with enough background to really judge it for what it's for.However, there'south plenty of data in well-organised chapters of interest to a curious/interested layman interested in Zen, or neurology, or both.
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By K.S.Ziegler (Seattle)
This very detailed and voluminous volume delves into ii subjects, which at times appear very different and not easily connected. On the ane paw, the author provides an fantabulous clarification of his feel with Zen Buddhism. He describes how Zen is a very rigorous practise and recounts his own progress. Perhaps the strongest aspect of the book is the careful utilise of terms. Concepts such every bit "emptiness" and "suchness" are explained in deta
A review from a reader at Amazon:By K.Due south.Ziegler (Seattle)
This very detailed and voluminous book delves into 2 subjects, which at times appear very different and not easily continued. On the 1 hand, the author provides an excellent description of his experience with Zen Buddhism. He describes how Zen is a very rigorous practice and recounts his own progress. Maybe the strongest aspect of the book is the careful apply of terms. Concepts such as "emptiness" and "suchness" are explained in detail. At that place is an interpretation of the Freudian concepts of ego and id, and a distinction made between the egocentric "I" and the businesslike "I". The egoistic "I" is further divers equally "I-Me-Mine" - different aspects of the selfish and limiting ego, driven past cravings.
I was struck past the author's announcement that he considers consciousness to be brain-bound. As a neuroscientist, he clearly and repeatedly indicates a distrust for mystical speculation, and indeed, at that place is very little on such subjects every bit karma (explained equally circumstances beyond control). But announcing that consciousness is local to the brain is, in my view, a sort of mysticism in itself, a jumping to a conclusion that he uses as a premise. The philosophy that underlies Buddhism maintains that the material world is a delusion and that the only escape from inevitable suffering (since everything eventually dissolves) is to turn consciousness back into itself, back to it's origin. Perhaps I am missing something, but herein lies the primal paradox of this volume.
The trend of science is to treat the encephalon as an isolated unit, whereas the encephalon functions inside a larger, more fundamental system - the energy system of the body. Man beings can exist thought of as fields of energy. Early in the book, there is an analogy that connects the wind through bamboo leaves with the "ripples of excitement [that] sweep back and along over dendrites." The energy of this "wind" as manifested by the electrical signals is subtle and difficult to measure. "The encephalon is no power plant. Even when researchers amplify its faint potential upwards to fifty microvolts, its output amounts to only 50 millionth of a volt". The neuroscientist, then, faced with the difficulty of studying the brain equally part of an energy arrangement has concentrated on the brain in terms of chemic reactions within neural pathways. Consciousness is non idea of every bit being primal, equally linked with free energy; only rather equally a result of chemical reactions.
How can the isolated brain, to which consciousness is bound, escape the inevitable suffering of the material world? How does the materialism of a neuroscientist fit with Zen Buddhist practice and experience? This is the paradox of the volume, and as far equally I see, this paradox deepens every bit the volume proceeds.
But this detail paradox does not appear to matter from the author's perspective. The author's Zen practice is aimed at stripping abroad all the egocentric (I-Me-Mine) diversions until the subject arrives at pure awareness, the manner things really are. The author'due south Zen experiences, in which he experiences a mystical breakthrough (not his term), certainly were very real to him, and he tries to explain them in the concrete terms of neuroscience. These explanations become very speculative, but in any issue, the brain could well manifest every single meditative state that is described.
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Unfortunately, the author, who is a neurologist by trade and a practitioner of meditation, makes multiple forays into areas that go beyond the scope of his expertise (mysticism, religion, cultural history, etc.), which results in a sprawling and often
At its core, this book is supposed to exist about the examination of what bear upon meditation has on consciousness, and what various empirical methodologies for observing that bear upon can tell us (and every bit if not more than important), and what they cannot.Unfortunately, the author, who is a neurologist past merchandise and a practitioner of meditation, makes multiple forays into areas that go beyond the scope of his expertise (mysticism, faith, cultural history, etc.), which results in a sprawling and often disorienting corpus. If you have the patience to navigate through the fluff and make your way to the parts where the writer discusses the bear upon of meditation states on encephalon activity and biochemistry, i.e. the stuff where he is competent to say something meaningful, he has some interesting insights.
To be fair, the author forwarns the reader of the volume's peripatetic nature in the introduction. You would do well to take him at his word.
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Overly academic with non much interesting information on Zen itself. A difficult slog.
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Zen and the Brain James Austin Pdf
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