I'm of the opinion that TC ala TM and whatever state identified as
[Buddhist term goes
here] that is brought about by whatever most Buddhists are
practicing are NOT the same
physiological state, even if the superficial description sounds the
Well, let's be clear, all that "Buddhism" is, is an enlightenment
school (yes, there are some who distort that into a *religion*).
There are many methods available in this enlightenment school. Since
TM is essentially manasika-japa (mental mantric repetition) of the
ishta-devata (personal deity) practice--if you want to see something
similar, you should compare that to ishata-devata (or "yidam"
practice as they call it in Tibetan) practice. It's considered a
useful side-practice in these traditions. Interestingly, the practice
KW uses in his anecdotal "here's how to change your brain waves by
doing different types of sama-dhi" videotape is--you guessed it--
Uh-hu. And we can tell this with a 2-channel EEG as he used?
But really there are numerous practices which should produce this
dualistic "witness" eeg artifact.
I was able to produce the same effect on a 24 channel eeg, just by
doing my ishta practice.
And you had access to this 24-channel EEG machine where?
Drealization due to traumatic stress in early childhood seems to
involve an immature
emotional side of the brain, combined with a normal intellectual
side. The Buddhist state
appears to involve a normal emotional side combined with an
side. Both appear to involve intellectual witnessing of What Goes On.
Well, there are no easy answers. My observation would be that
different styles of Buddhist meditation produce different styles of
brain output. That's all. You might want to consider that we've been
conditioned (through our exposure to TM literature and PR) to believe
that certain physiological correlates are "good" when they're really
merely representational of the method of meditation being used!
That might be.
TC due to TM, on the other hand, involves holistic functioning of
the various parts of the
brain on both sides, as though thoughts were fluctuations of a
background state of
Since TM-style ishta practice is based on "peaceful ishtas" (who are
generally understood in meditative traditions to induce
transcendence), it would be interesting to see research done also on
other types of ishata-devatas.