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James H. Austin is an American neurologist and author. He is the author of the book Zen and the Brain . It establishes links between the neurophysiology of the human brain and the practice of meditation, and won the Scientific and Medical Network Book Prize for 1998. [1] He has written five sequels: Zen-Brain Reflections (2006), Selfless Insight (2009), Meditating Selflessly (2011), Zen-Brain Horizons (2014) and Living Zen Remindfully (2016).
Austin has been an academic neurologist for most of his career, first at the University of Oregon Medical School, then as chairman of neurology at the University of Colorado School of Medicine. He is currently Emeritus professor of neurology at the University of Colorado Medical School, Denver and visiting professor of neurology at the University of Florida College of Medicine. His publications number over 140 articles involving research in the areas of clinical neurology, neuropathology, neurochemistry and neuropharmacology. [2]
Austin has been a practicing Zen Buddhist since 1974. He began in Kyoto at Daitoku-ji as a student of the Rinzai roshi Kobori Nanrei Sohaku. [2]
After eight years of regular Zen meditation, Austin experienced the taste of what Zen practice calls kenshō . The chief characteristic of this experience was a loss of the sense of "self" which is so central to human identity, plus a feeling that "Just This" is the way all things really are in the world. While he was on a sabbatical in England, he was waiting for an Underground train when he suddenly entered a state of enlightenment unlike anything he had ever experienced. In Austin's words, "It strikes unexpectedly at 9 am on the surface platform of the London subway system. [Due to a mistake] ... I wind up at a station where I have never been before...The view includes the dingy interior of the station, some grimy buildings, a bit of open sky above and beyond. Instantly the entire view acquires three qualities: Absolute Reality, Intrinsic Rightness, Ultimate Perfection."
"With no transition, it is all complete....Yes, there is the paradox of this extraordinary viewing. But there is no viewer. The scene is utterly empty, stripped of every last extension of an I-Me-Mine [his name for ego-self]. Vanished in one split second is the familiar sensation that this person is viewing an ordinary city scene. The new viewing proceeds impersonally, not pausing to register the paradox that there is no human subject "doing" it. Three insights penetrate the experient, each conveying Total Understanding at depths far beyond simple knowledge: This is the eternal state of affairs. There is nothing more to do. There is nothing whatsoever to fear."
Austin writes that when his former subjective self was no longer there to form biased interpretations this experience conveyed the impression of "objective reality." As a neurologist, he interpreted this experience not as proof of a reality beyond the comprehension of our senses but as arising from the brain itself. This and other experiences and research led him to write Zen and the Brain. [3]
Journal of Neuropathology and Experimental Neurolog. Studies in Globoid (Krabbe) Leukodystrophy: III—Significance of Experimentally-Produced Globoid-Like Elements in Rat White Matter and Spleen https://academic.oup.com/jnen/article-abstract/24/2/265/2612255
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Consciousness, at its simplest, is awareness of internal and external existence. However, its nature has led to millennia of analyses, explanations and debate by philosophers, theologians, and all of science. Opinions differ about what exactly needs to be studied or even considered consciousness. In some explanations, it is synonymous with the mind, and at other times, an aspect of mind. In the past, it was one's "inner life", the world of introspection, of private thought, imagination and volition. Today, it often includes any kind of cognition, experience, feeling or perception. It may be awareness, awareness of awareness, or self-awareness either continuously changing or not. The disparate range of research, notions and speculations raises a curiosity about whether the right questions are being asked.
Meditation is a practice of mindfulness, or focusing the mind on a particular object, thought, or activity to train attention and awareness, and achieve a mentally clear and emotionally calm and stable state.
Zazen is a meditative discipline that is typically the primary practice of the Zen Buddhist tradition.
Shikantaza (只管打坐) is Dogen's Japanese translation of the Chinese phrase zhǐguǎn dǎzuò, "just sitting." The phrase was used by his teacher Rujing, a monk of the Caodong school of Chan Buddhism, to refer to the meditation-practice called "Silent Illumination", or "Serene Reflection," taught by the Caodong master Hongzhi Zhengjue (1091-1157). In Japan, it is associated with the Zen Soto school. In shikantaza one does not focus attention on a specific object ; instead, practitioners "just sit" in a state of conscious awareness.
The relationship between Buddhism and science is a subject of contemporary discussion and debate among Buddhists, scientists, and scholars of Buddhism. Historically, Buddhism encompasses many types of beliefs, traditions and practices, so it is difficult to assert any single "Buddhism" in relation to science. Similarly, the issue of what "science" refers to remains a subject of debate, and there is no single view on this issue. Those who compare science with Buddhism may use "science" to refer to "a method of sober and rational investigation" or may refer to specific scientific theories, methods or technologies.
Zen and the Brain: Toward an Understanding of Meditation and Consciousness is a 1998 book by neurologist and Zen practitioner James H. Austin, in which the author attempts to establish links between the neurological workings of the human brain and meditation. The eventual goal would be to establish mechanisms by which meditation induces changes in the activity of the brain, which in turn induces a state of mental clarity. For example, Austin presents evidence from EEG scans that deep relaxed breathing reduces brain activity.
The neuroscience of religion, also known as neurotheology and as spiritual neuroscience, attempts to explain religious experience and behaviour in neuroscientific terms. It is the study of correlations of neural phenomena with subjective experiences of spirituality and hypotheses to explain these phenomena. This contrasts with the psychology of religion which studies mental, rather than neural states.
A religious experience is a subjective experience which is interpreted within a religious framework. The concept originated in the 19th century, as a defense against the growing rationalism of Western society. William James popularised the concept. In some religions, this may result in unverified personal gnosis.
Sati, literally "memory" or "retention", commonly translated as mindfulness, "to remember to observe," is an essential part of Buddhist practice. It has the related meanings of calling to mind the wholesome dhammas such as the four establishments of mindfulness, the five faculties, the five powers, the seven awakening-factors, the Noble Eightfold Path, and the attainment of insight, and the actual practice of maintaining a lucid awareness of the dhammas of bodily and mental phenomena, in order to counter the arising of unwholesome states, and to develop wholesome states. It is the first factor of the Seven Factors of Enlightenment. "Correct" or "right" mindfulness is the seventh element of the Noble Eightfold Path.
Scholarly approaches to mysticism include typologies of mysticism and the explanation of mystical states. Since the 19th century, mystical experience has evolved as a distinctive concept. It is closely related to "mysticism" but lays sole emphasis on the experiential aspect, be it spontaneous or induced by human behavior, whereas mysticism encompasses a broad range of practices aiming at a transformation of the person, not just inducing mystical experiences.
Reflexive monism is a philosophical position developed by Max Velmans, in his books Understanding Consciousness and Toward a Deeper Understanding of Consciousness (2017), to address the problems of consciousness. It is a modern version of an ancient view that the basic stuff of the universe manifests itself both physically and as conscious experience. The argument is that the mind and, ultimately, the universe is psycho-physical.
Buddhism includes an analysis of human psychology, emotion, cognition, behavior and motivation along with therapeutic practices. Buddhist psychology is embedded within the greater Buddhist ethical and philosophical system, and its psychological terminology is colored by ethical overtones. Buddhist psychology has two therapeutic goals: the healthy and virtuous life of a householder and the ultimate goal of nirvana, the total cessation of dissatisfaction and suffering (dukkha).
John Allan Hobson was an American psychiatrist and dream researcher. He was known for his research on rapid eye movement sleep. He was Professor of Psychiatry, Emeritus, Harvard Medical School, and Professor, Department of Psychiatry, Beth Israel Deaconess Medical Center.
Bruce Alan Wallace is an American author and expert on Tibetan Buddhism. His books discuss Eastern and Western scientific, philosophical, and contemplative modes of inquiry, often focusing on the relationships between science and Buddhism. He is founder of the Santa Barbara Institute for Consciousness Studies.
Kobori Nanrei Sōhaku (1918—1992) was a Japanese Rinzai roshi and former abbot of Ryōkōin, a subtemple of Daitoku-ji in Kyoto, Japan. A student of the late Daisetz Teitaro Suzuki, Sōhaku was fluent in English and known to hold regular sesshins until the 1980s which many Americans attended. One of his American students is James H. Austin, author of Zen and the Brain. Austin writes of his teacher, "This remarkable person, Kobori-roshi, inspired me to begin the long path of Zen and stick to it. As a result, I have since continued to repair my ignorance about Zen and its psychophysiology during an ongoing process of adult reeducation."
Enlightenment is a concept found in several religions, including Buddhist terms and concepts, most notably bodhi, kensho, and satori. It represents kaivalya and moksha (liberation) in Hinduism, Kevala Jnana in Jainism, and ushta in Zoroastrianism.
Mysticism is popularly known as becoming one with God or the Absolute, but may refer to any kind of ecstasy or altered state of consciousness which is given a religious or spiritual meaning. It may also refer to the attainment of insight in ultimate or hidden truths, and to human transformation supported by various practices and experiences.
In the oldest texts of Buddhism, dhyāna or jhāna is a component of the training of the mind (bhavana), commonly translated as meditation, to withdraw the mind from the automatic responses to sense-impressions, "burn up" the defilements, and leading to a "state of perfect equanimity and awareness (upekkhā-sati-parisuddhi)." Dhyāna may have been the core practice of pre-sectarian Buddhism, in combination with several related practices which together lead to perfected mindfulness and detachment.
Samatha, "calm," "serenity," "tranquility of awareness," and vipassanā, literally "special, super, seeing ", are two qualities of the mind developed in tandem in Buddhist practice.
Consciousness after death is a common theme in society and culture, and the belief in some form of life after death is a feature of many religions. However, scientific research has established that the physiological functioning of the brain, the cessation of which defines brain death, is closely connected to mental states.
