From the Perspective of Contemporary Brain Science to Explore the Probability and Significance to Achieve Meditative States From the Perspective of Contemporary Brain Science to Explore the Probability and Significance to Achieve Meditative States

From the Perspective of Contemporary Brain Science to Explore the Probability and Significance to Achieve Meditative States By Zhou Chang-le, translated by Shi Sherry Abstract Chan state (one type of meditative states) is unconceivable, which practitioners could achieve to the degree of neither arising nor ceasing, neither identical nor different, with only penetrated by intuitive insight instead of conceptual discrimination. From the perspective of contemporary brain science, is it possible to achieve such Chan state (one type of meditative states)? By collecting present research achievements on brain science experiments related with Chan state (meditative states), this problem is deeply analyzed, with the result that meditative state is a special mental activity different from dormant state of consciousness. Such meditative state has its unique characteristics of brain wave. Frequent meditation training will not only be beneficial to personal physiological quality and physical health, but it also promotes people’s understanding to life and emotion, thus improving life quality. By analysis, it is certain to discover that although contemporary brain science experiments provide verifying methods to testify meditative state achievement, yet in the sense of meditative theory, ordinary people still are unable to understand such subjective experience “self-knowing as it is, cold or warm 冷暖自知” in meditation. It is believed that with the constant development of brain science, brain science must be able to provide more scientific evidences for the probability of regulating physical and mental health through meditative activities, and for the improvement of life quality through Chan state (one type of meditative activities). This paper is to make study on brain science experiments on Chan state as one type of meditative states, so the following discussion mainly refers to Chan cultivation to achieve Chan state as one type of meditative states in Buddhism, especially sudden teaching in Chinese Buddhism. Key words: mind dharma, meditative state, brain science experiment, physical and mental health, probable analysis 1 From the Perspective of Contemporary Brain Science to Explore the Probability and Significance to Achieve Meditative States By Zhou Chang-le, translated by Shi Sherry 1 Introduction In Chan or Zen Buddhism, the so-called meditative state is unconceivable beyond ordinary people’s thinking and cognition by language, which is neither arising nor ceasing, neither identical nor different, with only penetrated by intuitive insight instead of conceptual discrimination. It is known that concentration in Sanskrit is samādhi, in Chinese called 三摩地 or 三昧, etc. In the fascicle four of Abhidharmakośa-śāstra, concentration or samādhi is defined as one-pointed mind, which means the mind concentrating on one object without distraction. In fascicle five of Mahāprajnāpāramitā Śāstra (Great Treatise on the Perfection of Wisdom 大智度论), it says: “Concentrating on wholesome mind without motion is called samādhi”.1 Master Hui Neng as the sixth patriarch of Chan Sect gave a specific interpretation: “Chan means seeing the inherent nature without disorder. What is Chan concentration? Chan means away from characters in the sense of outside; concentration means no disorder in the sense of inside. If clinging to outside characters, the inside mind thus becomes disordered; on the contrary, away from outside characters, inside mind would not distract. Inherent nature is originally pure and concentrated, but due to contact with objects or outside states, disorder happens. Away from object characters, there is concentration without disorder. Inside, there is no disorder, thus called Chan; outside, it is away from characters, thus called concentration; unite inside and outside, there comes Chan concentration”. 2 Therefore, concentration in Chan concentration could be regarded as a super stable state of the mind. Next, Chan concentration is related with Chan wisdom. Wisdom here refers 1 2 洪修平. 禅宗思想的形成与发展 [M ]. 南京 : 江苏古籍出版社, 2000. 郭朋. 坛经校释 [M ]. 北京 :中华书局 , 1983. 2 to the contemplating potential or ability, so in Chan Sect, concentration and wisdom are often used together to make cultivation. In this sense, Chan concentration could be understood from two aspects: Chan enlightenment and Chan contemplation, with one motion and one motionless. About Chan contemplation, it refers to contemplative activities, by emphasizing the process of seeing the mind and Buddha Nature, with the aim to be silent in right or wrong, and to assimilate the mind into the state of form and emptiness. For example, in Lankāvatāra Master-disciple Treatise 楞伽师资论, there is such description: “At the beginning of learning to practice meditation and contemplate on the mind, practitioners should sit in a secluded place, first to adjust the body in composure, loosing clothes, relaxing the body, self-kneading for seven or eight times, breathing out wasted air in the body. In this way, the mind and the body are regulated in comfort and ease, subdued and clear-minded, empty and pure inside and outside, to achieve tranquility of the mind, and then the sainted mind manifests. Nature is formless, but its characteristics could be described. Buddha Nature is constant illuminating and suchness. Those who see the Buddha Nature, will forever be away from birth and death, thus called super mundane people. As is said in Vimalakirti Sutra: suddenly, one re-gain the original mind. Such words are believable”.3 Simply speaking, “it is necessary to understand some skillful methods to enter into Chan states, such as away from noise, living in quiet places, regulating the body and the breath, crossed-legged sitting, the tongue against the roof the mouth, the mind concentrating on one object, etc.”4 Such are skillful methods to achieve Chan concentration. The aim of Chan contemplation is to achieve the state of Chan concentration. Master Hui Neng in Platform Sutra described the state of Chan in this way: “Those who see the nature are free going and coming, without obstacles, applying Chan naturally along with any behavior, speech, never away from inherent nature. They obtain free supernatural power and samādhi”.5 This is the state of Chan concentration with super 3 4 5 净觉. 楞枷师资论 [ C ] / /石峻. 中国佛教思想资料选编: 第 2 卷第 4 册. 北京: 中华书局, 1981. 宗密. 禅源诸诠集都序 [ C ] / /石峻. 中国佛教思想资料选编: 第 2 卷第 2 册. 北京: 中华书局 , 1981. 洪修平. 禅宗思想的形成与发展 [M ]. 南京 : 江苏古籍出版社, 2000, p324. 3 stability: constant holding the true mind, away from mental activities and material forms. Master Zhu Hong (also called Yunqi Zhuhong) in Ming Dynasty in Diligent Promotion on Chan Way 禅关策进 described such a situation: “No discriminating between the day and the night, between the east and the west, between the south and the north, just like a dying person, ceasing all mental activities, only naturally aware of everything, until one suddenly breaks up the illusory mind, and realizes that all is inherent not obtained from others”.6 In summary, the tranquil state of the mind without motion is achieved. From the perspective of CMF theory given by the brain scientist called Libet, Chan concentration is the super stable state of CMF formed by subjective conscious experience, which manifests through entire activity of the nerve group. 7 Therefore, mind dharma in Chan Sect is the cultivating method to make the mind enter into the super stable state. It should be noticed that the function (subject) of Chan contemplation is the mind and the state (object) of Chan concentration is the mind, so Chan cultivation is the process of mental activity to apply the mind to contemplate on the mind with the aim of realizing the mind. From the perspective of contemporary brain science, is it really probable to achieve Chan states by Chan meditative activities? If so, is it probable to verify such states by the method of brain science experiments? In view of brain science verification, is such meditative state beneficial to the improvement of physical and mental health and life quality? In order to discuss these problems in a further step, it is initially necessary to overview the researches on brain science experiments related with Chan state (one type of meditative states) in international academic arena, based on which, the next step is to discuss the probability to achieve Chan state (one type of meditative states) and its significance. 2 Test the Existence of Meditative States through Brain Science Experimental Analyses 6 7 云栖祩宏. 禅关策进 [M ] / /净慧. 禅宗名著选编. 北京: 书目文献出版社, 1994. Libet, Benjamin. Mind time: the temporal factor in consciousness [M]. Harvard University Press, 2004. 4 It is obvious that making study on Chan state (one type of meditative states) through brain science is conducive to know of the nerve mechanism in Chan contemplative activities, know clear about the nerve system when achieving the super stable meditative state and its probability.8 At present, study on this aspect has attained comparatively more achievements, 9 which mainly involve some research contents, such as study on physiological aspects of the nerve electro-gram and characteristics of electroencephalograms, in the calming process of Chan concentration; study on brain imaging function and locating involved in contemplative activities. Generally speaking, discoveries in brain science study until now have been mainly in the aspects of electroencephalograms analysis. For example, it has been discovered that Chan concentration calming is mainly related with rhythm waves of theta and alpha; through blood variation analysis in brain area, study on brain imaging function and locating has shown that Chan contemplative activities are related with usual nerve factors, such as related with anterior cingulate and dorsolateral prefrontal. In the aspect of electroencephalograms characteristics in Chan contemplative activities, Lo Pei-Chen in Tai Wan made comparatively systematic study on electroencephalograms analyses in Chan concentration calming activities. Firstly, he recorded, in the study on electroencephalograms in Chan concentration calming process, that EEG signal sometimes manifests complex base floating movement due to eye moving or deep breath, etc. According to the rhythm in electroencephalograms, base affects calming levels. In the study, he and his group described a new method to correct base floating movement, which enables to apply the self-regulating method to extract the complex base moving mode.10 On this basis, they applied more scientific methods to do systematic study on such brain mechanism in Chan concentration calming process, Rapgay L, R inpoche VL, Jessum R, Exploring the nature and functions of the mind: a Tibetan Buddhist meditative perspective [ J ]. B IOLOGICAL BASIS FOR M IND BODY INTERACTIONS PROGRESS IN BRA IN RESEARCH, 122: 507 - 515, 2000. 9 Cahn BR, Polich J, Meditation states and traits: EEG, ERP, and neuroimaging studies [ J ]. PSYCHOLOGICAL BULLETIN, 132 (2): 180 - 211, 2006. 10 Lo, P. C. Leu, J. S. Adaptive baseline correction of meditation EGG [J]. American Journal of Electroneurodiagnostic Technology, 41 (2): 142 - 155, 2001. [10]Lo, Pei-Chen; Leu, Jenq Shiun, Quantification of pseudo periodicity of alpha rhythm in meditation EEG [J]. Journal of Medical and Biological Engineering, 25 (1): 7 - 13, 2005. 5 8 and regarded frequency variation of alpha rhythm as an important variant factor in Chan concentration calming activities.11 The study result shows that alpha rhythm is possibly related with mindful states in different stages of Chan concentration, and shows the temporal variating regulation based on cyclic exchanging methods. Insight perception is the common experience for Chan practitioners, and concentration power (blessing energy) is the key to achieve insight perception. Lo PeiChen and his group made study on insight perception, and they discovered that alpha (ɑ) rhythm wave is related with insight perception in meditative process.12 According to experiment results and the tested practitioner’s experience, in the process of achieving the final aim to verify suchness (original nature), traditional Chan masters liberate inner energy, at which moment inner perception could be understood as a kind of reflection (or echo). In the experiment, it could be observed that inner perception is obviously related with alpha rhythm wave in electroencephalograms. A further step is to make study on a method to quantitatively describe electroencephalograms of such experience and F-VEP (flash visual evoked potential). Based on mini wave analysis, Lo Pei-Chen and his group came out a series of parameter able to efficiently illustrate the mode of electroencephalograms for the alpha-suppressed wave;13 based on F-VEP max wave analysis, they figured out a more stable visual perceptive system in Chan concentration calming process.14 In other aspects of electroencephalograms analysis in Chan concentration calming process, they discovered that Chan state (one type of meditative states) is also related with theta wave and gamma wave, and analyzed some of their characteristics. For example, Kubota study shows that Fm theta (ɵ) wave rhythm is the reflection of the concentrated mind in Chan calming process (also a state releasing anxiety). The Lo, Pei-Chen; Leu, Jenq Shiun, Quantification of pseudo periodicity of alpha rhythm in meditation EEG [J]. Journal of Medical and Biological Engineering, 25 (1): 7 - 13, 2005. 12 Lo PC, Huang ML, Chang KM, EEG alpha blocking correlated with perception of inner light during Zen meditation [J]. A2 MER ICAN JOURNAL OF CH INESE MED IC INE, 31 (4): 629 - 642, 2003. 13 Chang, Kang Ming, Liu, Chuan Yi; Lo, Pei-Chen, An investigation of inner light during Zen meditation using alpha suppressed EEG and VEP[ C ]. 2nd International IEEE EMBS Conference on Neural Engineering Conference Proceedings, 2005, p656 - 659. 14 Chang, Kang Ming; Lo, Pei-Chen, F-VEP and alpha suppressed EEG physiological evidence of inner light perception during Zen meditation [ J ]. Biomedical Engineering Applications, Basis and Communications, 18 (1): 25, 1 - 7, 2006. 6 11 concentrating system formed by prefrontal with anterior cingulate included is regarded as the place (relevant nerve elements) where such activity happens. 15 They also recorded many advanced Chan practitioners’ electroencephalograms in four different kinds of Chan or meditation cultivation, and they discovered obviously different frequency activities (35-44Hz) of EEG Gamma (ɤ) wave in different kinds of Chan or meditation cultivation. In this way, in different tested Chan concentration states, ranging from initial casual state, consciousness transferring state, to self-experience state, etc., what is dominant in brain areas is also different when activating different nerve groups involved in Chan concentration calming process.16 It is interesting that such analyzing results are similar to the result of electroencephalograms analysis in yoga training. Aftanas and other researchers applied the non-linear analyzing method to examine the dynamic characteristics of EEG during yoga meditation. Assessment about the complexity of non-linear dimensions points out that the complex nerve calculation is achieved by experimenting on twenty tested people in dormancy and concentration by applying sixty-two sets of electroencephalograms devices. Compared with dormancy, in concentration, the complexity of non-linear dimension manifests a downward in midfrontal and central brain area. On the contrary, in such brain areas, there is upward of frequency diagrams, such as ɵ-1 (4-6Hz), ɵ-2 (6-8Hz), and ɑ-1 (8-10Hz), etc. That is to say, non-linear dimension complexity (DCx) is inversely proportional to ɵ-2 and ɑ-1, but directly proportional to ß-3 (22-30Hz). This illustrates that meditative experience could be described by EEG dynamics with less complexity, including the nerve system of closing unrelated inner notice and prohibiting improper information. In summary, the result illustrates that in the period of meditation, dynamic inner experience could be interpreted by variant combinations of linear and non-linear EEG.17 Especially, EEG Kubota Y, Sato W, ToichiM, Murai T, Okada T, Hayashi A, Sengoku A , Frontal midline theta rhythm is correlated with cardiac autonomic activities during the performance of an attention demanding meditation procedure[ J ]. COGN ITIVE BRA IN RESEARCH, 11 (2): 281 - 287, 2001. 16 Lehmann D, Faber PL, Achermann P, Jeanmonod D, Gianotti LRR, Pizzagalli D, B rain sources of EEG gamma frequency during volitionally meditation induced, altered states of consciousness, and experience of the self [J]. PSYCH IATRY RESEARCH NEURO IMAGING, 108 (2): 111 - 121, 2001. 17 Aftanas L I, Golocheikine SA, Nonlinear dynamic complexity of the human EEG during meditation [J]. NEUROSC IENCE LETTERS, 330 (2): 143 - 146, 2002. 7 15 frequency diagram and relativity assessment for individuation-defined frequency ranges (such as δ, ɵ, ɑ-1, ɑ-2 and ɑ-3, etc.), could be applied to illustrate activities in different brain areas, including Chan concentration calming process. Among these activities in brain areas, there includes blissful experience (Chan enjoyment) elevated by Chan concentration, in which emotions are internalized and restraint by concentrating training. Chan enjoyment usually comes along with strengthening synchronous oscillation between the pre-frontal and the middle ɵ wave, and strengthening ɵ wave’s long distance connectivity between pre-frontal and post-associate cortex. The test shows that emotion experience is obviously related with ɵ rhythm wave, and also shows internalized concentration with ɵ and ɑ in lower synchronous oscillation, so the result indicates that in internalized concentration and positive emotion experience, there is some kind of selective associating mechanism in systematic activities of ɵ and ɑ oscillation.18 In addition to study on the aspect of electroencephalograms, there also develops some study on the function and locating of brain imaging aspects in the situation of Chan concentration. Lo Pei-Chen and his group made experimental analysis about the difference between Yoga concentration states and ordinary dormant states of consciousness, by applying PET technique (positron emission tomography 正电子发 射断层扫描).19 As a result, they discovered that in Chan concentration, there involve some brain activating areas, such as V1, post sensory cortex, and associate cortex. About ordinary dormant states of consciousness, there involve some brain activating areas, such as dorsolateral cortex, orbital frontal cortex, anterior cingulate, left temporal lobe sulcus, left inferior parietal lobe, brain stripes, cerebral thalamus, cerebellar vermis, cerebellar hemisphere, etc., which belong to the nerve system mainly dealing with noticing or concentrating. This illustrates that PET imaging technique could distinguish Aftanas L I, Golocheikine SA, Human anterior and frontal midline theta and lower alpha reflect emotionally positive state and internalized attention: high resolution EEG investigation of meditation [J]. NEUROSC IENCE LETTERS, 310 (1): 57 - 60, 2001. 19 Lou HC, Kjaer TW , Friberg L, Wildschiodtz G, Holm S, Nowak M, A O2152H2O PET study of meditation and the resting state of normal consciousness[ J ]. HUMAN BRA IN MAPP ING, 7 (2): 98 - 105, 1999. 8 18 the blood layout between such two brain activities, and could describe such two different modes of brain activities. Newbeg and other scholars made scanning meditators’ brain areas by applying SPECT (single photon emission tomography 单光 子断层扫描) imaging technique, and they discovered that in Chan concentration calming activities, regional cerebral blood flows obviously increase, such areas as in cingulate gyrus, inferior and orbital frontal cortex, dorsolateral prefrontal cortex, and thalamus, etc. Moreover, the experiment result illustrates that in the calming process of Chan concentration, there manifests the complex and regional mode of cerebral blood flows.20 In conclusion, although it is still at the initial step of scientific experiment study on brain mechanism in meditative states, it at least, through study and analysis on brain science experiment, could be known that meditative states are special mental activities different from dormant states of consciousness, and have their own unique characteristics of brain wave by EEG technique. For example, the relativity of ɵ and ɑ rhythms is mainly related with metacognitive activities, such as concentration, imagination, etc. Such initial conclusions are obvious in conformity with super metathinking activities emphasized by Chan insight perception (or enlightenment).21 3 Brain Science Experiment Analyses on Efficacy of Meditative States The above brain science experiments are related with Chan state (one type of meditative states) in order to explore brain mechanism in meditative states as a kind of thinking cultivation. In addition to the above points, contemporary brain science arena also develops a lot of experiment study on efficacy of Chan state (one type of meditative states), study on which is mainly related with the influence of meditative states on some aspects, such as individual personality, life quality, health, and long life span, etc. Takahashi and other scholars made quantification analysis about individual Newberg A, Alavi A, Baime M, Pourdehnad M, Santanna J, dpAquid E, The measurement of regional cerebral blood flow during the comp lex cognitive task of meditation: a preliminary SPECT study [ J ]. PSYCH IATRY RESEARCH - NEURO IMAGING, 106 (2): 113 - 122, 2001. 21 周昌乐. 禅悟的实证 :禅宗思想的科学发凡 [M ]. 上海 :东方出版社 , 2006. 9 20 personality in Chan concentration activities.22 They treated EEG relativity and HEV as indicator parameter of auto nerve activities, by which they analyzed the influence of meditative states on nerve physiological activities, and assessed the result of 22 persons’ anxious quality, who had no meditation practicing experience. They discovered that in Chan concentration period, in the sense of average value of all tested people, the relativity of ɑ slow wave strengthens across hemisphere in area, and observed that one upward high frequency auto nerve activity and one downward low auto nerve activity. By further analysis, they discovered that there is the inversed proportional relationship between cross-hemisphere ɑ slow wave, which reflects internalized concentration, and the auto heart beating activity, which reflects the degree of relaxation. The relationship between the degree of anxious quality and cross-hemisphere ɑ slow wave is inversed proportional, while the degree of anxious quality is positive proportional to the degree of auto heart beating activity. This implies that people in low anxious quality are easier to enter the Chan concentration state with attention and thought internalized. On the reverse, people in high anxious quality are easier to enter casual and relaxed meditative states. In further experiment analysis, they discovered that in Chan concentration activities, fast ɵ wave and slow ɑ wave strengthened in frontal lobe area. Analysis results also illustrate that internalizing attention and concentration is the core factor of Chan concentration calming activity.23 It is known that Chan concentration is a special state of consciousness with deepening relaxation and strengthening internalized attention interdependent with each other. Science experiment study also discovered that nerve activities in Chan concentration not only involve changes of EEG and blood flow, but also reflect changes of neurotransmitters. Y. S. Moon and other scholars developed study on neurotransmitters in Chan Murata T, Takahashi T, Hamada T, Omori M, Kosaka H, Yoshida H, Wada Y , Individual trait anxiety levels characterizing the properties of Zen meditation [ J ]. NEUROPSYCHOB IOLOGY, 50 (2): 189 - 194, 2004. 23 Takahashi T, Murata T, Hamada T, Omori M, Kosaka H, KikuchiM, Yoshida H, Wada Y , Changes in EEG and autonomic nervous activity during meditation and their association with personality traits [J]. INTERNATIONAL JOURNAL OF PSYCHOPHYSIOLOGY, 55 (2): 199 - 207, 2005. 10 22 concentration calming activities.2425 They discovered that NO (carbon monoxide) in blood serum played important function in Chan concentration. In the experiment, there is more nitrogen (N) obviously in mediators than that in non-meditators, so is the same case about the content of dialdehyde and the peroxidating degree of lipid, meditators obviously higher than non-meditators. Therefore, it could be certain that these are relevant phenomena in Chan concentration calming activities, which illustrates the indeed existence of particular efficacy function of meditative activities on human brain. Kjaer and other scholars made study on yoga training and discovered that in Yoga meditation, the releasement of dopamine conditioning obviously increased, and in Yoga meditation, there was conspicuous downward phenomenon of blood flow in some brain areas, such as in prefrontal lobe, cerebellum, and subcutaneous brain area, etc.26 In the aspect of science exploration about efficacy in Chan state (one type of meditative states), there are also some scholars making study by applying the method of analyzing MRI (nuclear magnetic resonance imaging 核磁共振成像). Especially for Kakigi’s study, in order to study on the pain-relieving function in meditative states, he applied lossy laser stimulation. 27 The study makes experiment by MEG (magnetoencephalography 核 磁 共 振 波 谱 脑 磁 图 ) and MRI (nuclear magnetic resonance imaging 核磁共振成像) to record the state where Yoga practitioners claim for no sense of pain. By the record in MEG, the result illustrates that in brain areas such as occipital lobe, parietal lobe, and temporal lobe, compared with non-meditative states, in meditative states, in the coverage of about 10 Hz, ɑ spectral peak greatly increased, which possibly implies quite relaxed state of the tested meditators without sleep. At this Moon YS, Kim DH, Song DK, Effect of Zen meditation on serum growth factors/cytokines [ J ]. EUROPEAN NEUROPSYCHOPHARMACOLOGY, Suppl. 3 (15): S621 - S621, 2005. 25 Kim DH, Moon YS, Kim HS, Jung JS, Park HM, Suh HW , Kim YH, Song DK, Effect of Zen Meditation on serum nitric oxide activity and lip id peroxidation[ J ]. PROGRESS IN NEUROPSYCHOPHARMACOLOGY & B IOLOGICAL PSYCH IATRY, 29 (2): 327 - 331, 2005. 26 Kjaer TW, Bertelsen C, Piccini P, B rooks D, Alving J, Lou HC, Increased dopamine tone during meditation induced change of consciousness [ J ]. COGN ITIVE BRA IN RESEARCH, 13 (2): 255 - 259, 2002. 27 Kakigi R, Nakata H, Inui K, Hiroe N, Nagata O, Honda M, Tanaka S, Sadato N, Kawakami M, Intracerebral pain processing in a Yoga Master who claims not to feel pain during meditation [ J ]. EUROPEAN JOURNAL OF PA IN, 9 ( 5 ) : 581 -589, 2005. [27] Freed, Simon, POSSIBLE PHYSIOLOGICAL BASIS FOR EFFECTIVENESS OF ACUPUNCTURE AGA INST PSYCHOSOMATIC D ISORDERS [ J ]. Acupuncture & Electro Therapeutics Research, 12 (2): 113 - 123, 1987. 11 24 moment, in MEG SI and SII, the record about cortex activities related with sense of pain is very weak and non-recordable. About the MRI record, activities in thalamus, insula, cingulate and gyrus cortex, varied greatly between meditative states and nonmeditative states. In non-meditative states, activities in these three areas increased obviously; on the contrary, in meditative states, activities weakened, with activities in basal thalamus much weaker. This illustrates that meditative states are conducive to suppress experience of painful sense. Since meditative activities not only influence the changes of EEG, blood flow, and brain conditioning, but it is also possible to presume that long time meditative activities would influence mental and physical health. In early study, it has been discovered that acupuncture and meditation methods are helpful for psycho-treatment, both methods of which could be described by ɑ wave in EEG 脑电图.28 In recent study, it is discovered that Chan concentration is not only related with heart beating rhythm changes, 29 but practitioners’ mental training or understanding on Chan concentration also actually make their mental activities manifest long time changes in cognition and emotion.3031 At present, it is still not clear about whether meditative activities influence the brain in a physical manner. By Lutz’s study, it is discovered that long time auto (selfguiding) meditators in meditative training manifest synchronous state between high frequency ɤ wave oscillation and phases, the mode of which is different from nonmeditators. In other discovered phenomena, it illustrates that mental training involves the integrating mechanism of temporal robe, which could result in nerve physical changes in short run and long run. Especially in Yoga training, the strength of ɑ wave rhythm in the brain is related with cell activities,32 which could interpret the secret of Freed, Simon, POSSIBLE PHYSIOLOGICAL BASIS FOR EFFECTIVENESS OF ACUPUNCTURE AGA INST PSYCHOSOMATIC D ISORDERS [ J ]. Acupuncture & Electro Therapeutics Research, 12 (2): 113 - 123, 1987. 29 Cysarz D, Bussing A, Cardiorespiratory synchronization during Zen meditation [J]. EUROPEAN JOURNAL OF APPL IED PHYSIOLOGY, 95 (1): 88 - 95, 2005. 30 Coromaldi E, Stadler MA, Long sustained theta activity during deep meditation: A single case study with a zen master[ J ]. IN TERNATIONAL JOURNAL OF PSYCHOPHYSIOLOGY, 54 (1 - 2): 175 - 176, 2004. 31 Lutz A, Greischar LL, Rawlings NB, Ricard M, Davidson RJ , Long term meditators self-induce high amplitude gamma synchrony during mental practice [ J ]. PROCEED INGS OF THE NATIONAL ACADEMY OF SC IENCES OF THE UN ITED STATES OF AMER ICA, 101 (46): 16369 - 16373, 2004. 32 Kamei T, Toriumi Y, Kimura H, Kimura K, Correlation between alpha rhythms and natural killer cell activity during yogic respiratory exercise[J ]. STRESS AND HEALTH, 17 (3): 141 - 145, 2001. 12 28 ancient Chan masters’ long lifespan. In addition, it is also discovered that Chan meditative training also improve the efficiency of brain-computer interface. It is clear to see that meditative states are conducive to make high effective use of the brain.33 In summary, in the sense of recent study results of brain science experiments, frequent Chan concentration training not only benefits individual’s physiological quality and physical health, but also improves life cognition and emotion attitude, thus forming prosperous mental quality. To some degree, this illustrates that Chan state (one type of meditative states) having certain efficacy to physical and mental health is not groundless, but with scientific evidence. 4 Analyzing the Probability to Achieve Meditative States According to theories in Chan Sect, when the mind nature comes to the motionless state, meditators could penetrate into one’s original mind, see the inherent nature, thus understanding everything, and achieving Buddhahood. Just as the similar meaning is described by these words: “Who cultivates the mind motionless is the Buddha”, “Within inherent nature, all could manifest”, “All dharma are within the inherent mind”, “The inherent mind, once contemplated by wisdom, is illuminating inside and outside, at which moment one could recognized one’s original mind, so there comes liberation”, etc. Chan concentration states (one type of meditative states) is the specific exemplification of penetrating into one’s original mind, the state of which is unconceivable, neither arising nor ceasing, with only experienced by intuition instead of conceptual discrimination. Jia Titao 贾题韬 in the Introduction of Madhaymaka Sastra pointed out: “Some problems could not be solved by logic. That is to say, all secular logic, in the sense of supreme states such as formless, would lose function, because people’s reason and rationality is limited, and worse more, such rationality itself has internal contradiction, which is difficult to deal with”.34 Lo, Pei Chen; Wu, Shr-Da; W u, Yueh Chang, Meditation training enhances the efficacy of BC I( brain computer interface) system control [ C ]. Proceeding of IEEE International Conference on Networking, Sensing and Control, 2004, 2: 825 - 828. 34 龙树. 中论 [M ]. 重庆 :四川省新闻出版局 , 1994. 13 33 In this sense, verifying the probability to achieve Chan state (one type of meditative states) is only through self-penetrating experience without other methods. The fifth patriarch in Chan Sect called Master Hong Ren said: “The supreme Bodhi is achieved by recognizing the original mind, seeing the inherent nature, as neither arising nor seeing. At any time, seeing the mind thought by thought, no obstacles in all dharma, with one truth equal to all truth, all states as they are. The mind in suchness is the true reality”.35 The sixth patriarch in Chan Sect called Master Hui Neng also emphasized: “Thus to know that all dharma are within the mind, why not suddenly manifest suchness and original nature from the inherent mind?”36 This is the theory of “contemplate on the mind by the mind 以心观心” emphasized by Chan Sect to suddenly get enlightened to the true nature. Such verification by self-penetrating into the nature in Chan state (one type of meditative states) is actually the self-display of spiritual ontology and the self-display of ultimate ontology for all phenomena. This is because “the nature contains all dharma, and all dharma could be seen within inherent nature”.37 Everything is the manifestation of inherent nature, and inherent nature contains all dharma, manifests all dharma, operates all dharma, just by one mind only. Just as it is said: “All dharma originally do not exist, thus to know that they arise by mind”.38 The problem is, in view of Chan Sect, how to dynamically and efficaciously achieve such Chan concentration (one type of meditative states) by contemplating on the mind. Specifically speaking, is it really possible to achieve such Chan concentration by cultivation? Traditionally, to test whether one Chan practitioner (one type of meditators) sees the nature is usually through the method of “test or coin the mind by mind”. This is the so-called “transmitting the lamp of dharma” in Chan Sect, which is mainly conducted by an enlightened Chan master, who examines whether the Chan practitioner achieves enlightenment, by way of actions, question and answer, etc. By 35 36 37 38 河北禅学研究所. 禅宗七经 郭朋. 坛经校释 [M ]. 北京 郭朋. 坛经校释 [M ]. 北京 郭朋. 坛经校释 [M ]. 北京 [ M ]. 北京: 宗教文化出版社, 1997. :中华书局 , 1983, p30. :中华书局 , 1983, p.25. :中华书局 , 1983, p.30. 14 brain science experiment, is it possible to examine whether Chan practitioners’ achieve such Chan state (one type of meditative states) and enlightenment, and even to describe the profundity of such states? The answer to such questions is obviously negative. Although there are a larger number of brain science experiments, until now they have been not enough to illustrate the probability to achieve Chan state (one type of meditative states). From the speculative perspective, because of self-reflecting its inherent nature when verifying Chan state (one type of meditative states), any analytical verifying method is helpless to grasp Chan meditative states (one type of meditative states). Since seeking the mind nowhere obtainable, how to achieve insight perception (especially sudden enlightenment) by contemplating on the mind by mind, thus to solve this problem? In order to see the mind, meditators must calm the mind; in order to see the self, meditators must forget the self; Chan enlightenment is achieved by abandonment, even including such clinging to enlightenment by abandonment, at which moment, meditators could illuminate the mind and see the nature, thus achieving Chan state (one type of meditative states). For such complex problems, people might get some inspiring thinking by way chaotic dynamic analysis. From the perspective of research achievements of modern brain science, the mind could be treated in this way: mind is a kind of consciousness with subjective experience, which has two basic properties. Firstly, subjective feelings and experiences constitute manifestations of the mind; secondly, prerequisites for advanced mental activity conduction constitutes the function of the mind. If treating human brain nerve system as a kind of chaotic dynamic system, Chan state (one type of meditative states) then is a kind of chaotic attractor of such system with super stable characteristics. Once Chan practitioners (one type of meditators) achieve such super stable mental states, it could be said that such Chan meditators enter into a kind of Chan state. What characteristics do Chan states present as described in Buddhism? According to the interpretation in Vijñāpti-mātratā-siddhi Śāstra 成 唯 识 论 , there are six characteristics for Chan state (one type of meditative states): instantly, synchronous 15 with fruit, constant along with, nature-determined, dependent on conditions, arousing self-fruit. It is interesting that these are major characteristics of chaotic dynamic system. Therefore, to some extent, it is indeed available to illustrate the probability of achieving Chan state (one type of meditative states) by way of such chaotic dynamic modeling method. From the viewpoint of neuro-dynamics, the initial task for brain dynamic modeling is to establish micro square set model of mesoscopic variables, by reference to brain experiment results. Based on Freeman’s opinion in mesoscopic neuro-dynamics, applying the data provided by brain electro-place temporal-spacious layout EEG could completely conduct the modeling study relevant with entire brain dynamics. Therefore, if scholars could make study on the general regularity of nerve activities in Chan contemplating process, based on collecting large quantity of experiment data in meditative states, based on applying numerical fitting 数值拟合 method combined with present mesoscopic brain dynamic modeling method, and based on the conduction of computer imitating study, then it might be possible to give some reasonable illustration about the probability of such Chan state phenomenon (one type of meditative states). It is believed that along with brain science further development, or through brain science experiment verification, or by evidence from chaotic dynamic analysis, human kind will finally be able to give verifying apply about the probability of Chan state (one type of meditative states), by way of cognition about their brain, which is expected by all. 5 Conclusion Meditative cultivation (here mainly refers to Chan cultivation in Chinese Buddhism) is the major method for Buddhists, the aim of which is to illuminating the mind and seeing the nature, freely and naturally, one important characteristic of which is to achieve Chan state (one type of meditative states). By means of brain science experiments, it is available to conduct experiments on the existence and efficacy of such mysterious Chan state (one type of meditative states). Although it is still impossible to 16 understand subjective experience of “self-knowing as it is, cold or warm”, at least to some extent, characteristics of nerve system in such Chan state could be understood (a different verifying method to testify meditative states, unlike traditional Chan masters using the verifying method by action and behaviors to test the achievement of meditative states). At present, some brain science experiments have verified that physical and mental health could be effectively improved by reasonable meditation cultivating activities, which has significant value as scientific evidence for that properly leading meditation activities could regulate physical and mental health and improve life quality. 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