On Jun 11, 2006, at 1:25 AM, sparaig wrote:

--- In FairfieldLife@yahoogroups.com, Vaj <[EMAIL PROTECTED]> wrote:



On Jun 10, 2006, at 11:20 PM, sparaig wrote:




In more recent comment, Ken is back-pedaling on his opinion of TM

research.



Probably because it is so at odds with the research coming out on  

Buddhist meditation.


No, I don't think that's it. It seems to have more to do with  

perceived credibility, i.e 'how seriously you take the research of  

someone who's selling you something'. It seems he was a little behind  

on the negative aspect of TM research simply because he was so happy  

to hear what they had to say (and he didn't realize it was really  

*what they were selling*). He did not take into account the inherent  

bias.



Of course not. Chuckle. Unlike the highly-touted study that recently came out on Buddhist 

meditation? Guffaw.


If you're referring to the recent study I'm thinking about, it came out years after KW's book.

KW is in touch with the leader of the Shamatha studies meditative instruction ans has done a couple of long interviews on Integral Naked. I emailed him a month or so ago and told him It'd really be cool to see this research and continuum of practice featured at the Integral Institute.


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  

same.


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-- 

Yidam practice.



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  

overdeveloped intellectual

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

attention-switching.


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.


Heh.


??



Personally, for me, I'll use an ishta that is appropriate for my own  

state of mind or my own situtation.



Confusion?


Balance and evenness.


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