How to Apply [and Test] a Scientific Theory of Mind
Integrating two millennia of eastern science with America's first psychologist
It is said that psychologists study behavior, but psychological professionals who wonder about the mysteries of life may also explore the nature of mind. The most sophisticated, intricate and longstanding study of the human mind has been taking place within the field of buddhism over more than two thousand years. The concepts, practices and predicted results of this penetrating investigation have been shared in both oral and written testimony by a multitude of adepts and masters. Doing a deep dive into this vast material can engage one for a lifetime or more.
Might there be a way to combine the discipline and rigor of western psychology’s scientific inquiry with the direct practical experience of ancient eastern spiritual disciplines? This can begin with a brief side trip into the nature of science.
What is rarely understood about the current approach in the west to what is currently called science is that it is based on a particular view within the philosophy of science called radical empiricism. This view asserts what is available for scientific study should only be that which can be measured and quantified. If it can’t be measured, it cannot be considered science. This view has permeated the bulk of western science for more than a century, including much of psychology.
There is a complementary point of view, most cogently expressed in 1890 by the Harvard psychologist William James, that human consciousness is a legitimate arena for investigation. A controversy ensued over the next several decades between those interested in the nature of consciousness [aka mind], and those who believed the only worthy arena for psychological study was observable behavior. The empirically oriented behaviorists won that battle for many decades. The pendulum began swinging back, however, with increasing research and therapeutic interest in mind/consciousness altering drugs such as LSD, psylocybin and MDMA. This was considered to be science because advanced technologies measuring electrical activity and blood flow in the brain enabled quantification and visual examination of results.
The view proposed by the grandfather of psychology, William James, is compatible with the view that has evolved over two millennia within the diversity of buddhist writing and oral testimony. Why can this view also be considered a scientific view?
First, consider a fairly simple model for how science practically progresses. There are four major components or stages in the development of any science:
description
explanation
prediction;
and finally, validation.
The radical empiricist view of the behaviorists excluded consciousness from consideration because it could not be quantified. This was in contrast with William James’ view that consciousness was a legitimate area for inquiry. Simply describing the contents of consciousness through recognizing and reporting momentary states of awareness would be a legitimate first step according to this groundbreaking author of psychology’s first introductory textbook. James proposed that introspection and reflection was a legitimate avenue for the study of consciousness.
Consider the meditative practices that cultivate one’s awareness of what one is thinking, feeling, seeing and experiencing as the practitioner focuses on their breath, an affirmation/mantra or a yogic posture. To describe this aloud to oneself is to take the first step toward a science of consciousness.
Consider the second step, explanation. The eastern view proposes that suffering results from attachment, greed, ignorance, hate, and other negative states of being. The simplest antidote to these causes of suffering is to take a deep breath, a long exhale and then exert a conscious intentional letting go of that particular thought or feeling. Returning awareness to the breath, mantra, yogic posture or movement enables a resumption of direct experience in the present moment.
This view predicts the letting go process will diminish individual suffering from karmically harmful actions and emotional states of mind.
Repetition of this fundamental practice enables validation of this view and meditative practices, thereby enabling practitioners to progress toward more frequent and satisfying states of well-being.
The unfolding of this personalized process enables an individualized inquiry into the nature of one’s own mind, as well as how to better cope with it’s current programming, and transform it into flow states of spontaneous action. The ensuing insights, discoveries and creativity that arise deliver a validation of this view and the beneficial meditative practices associated with it.
Consider the possibility for wisdom to arise within momentary awareness. This might be insight into one’s responsibility for particular difficulties and suffering under consideration, as well as solutions to test for the dissolution of that suffering. The western view of wisdom might include the momentary arising of an internal knowing about what, how and when to take practical action in what is called relative reality, that reality that can be seen and manipulated.
The eastern view of wisdom is thought to arise from ultimate reality, which is considered to be empty. That emptiness can be interpreted to mean an absolutely and constantly changing impermanence of practitioner awareness and that which surrounds them.
The quantum view of ultimate reality is compatible with the eastern view because the deeper scientists dive into a single atom, all they can find is impermanent particles that disappear into the vastness of empty space. This space is thought to be empty of matter.
The combination of letting go, insight, and testing of solutions on a repetitive basis enables prediction for what will work to improve well-being given one’s ever evolving circumstances in the relative world. Practical testing of those predictions enables validation of one’s approach for how to reduce personal suffering and increase personal happiness associated with well-being.
This is an intuitively scientific process for development of the practitioner’s personal approach to living. It is also compatible with fundamental aspects of the buddhist approach to living.
A practitioner whose behavior, meditative practices, intentions and values are consistent with the eightfold path, is on a life journey that predicts less suffering, greater well-being and increasing moments of intuitive insightful awareness [aka wisdom]. This testable scientific proposition is verifiable through direct experience.
This path does not require or necessarily involve any act of worship for the western practitioner. The western perspective for investigating this theory of mind and attainment of well-being can involve a variety of meditative practices, and ethical action in the relative world, guided by wisdom. Meditation cultivates awareness of the dynamic contents of consciousness. Meditation also cultivates the ability to let go of thoughts and feelings, rather than hold on to them. This letting go process enables greater freedom and spontaneity, thereby enabling a gradual liberation from the stickiness of past cultural programming, traumatic experiences and painful memories. Experiencing an unending series of present moments brings pure bare attention to the forefront of consciousness.
This science of the nature of mind predicts a decrease of suffering and increase of happiness as the practitioner’s life continues to unfold, one moment at a time. Living is enriched by the enhanced awareness that continues to develop. Knowing what, how and when to take action arises. This enables a testing of various approaches to an unending variety of choices that arise and dissipate on a moment by moment basis. The practitioner becomes more competent and successful in what the eastern view calls relative reality, the world that is lived in practically.
Advanced states and stages can be attained in which moments of duality between the perceiver and that which is perceived dissolve into pure singular moments of awareness. There simply is what is, an everchanging impermanent flow of unfolding moments. Nothing is stable or fixed. Everything is dynamically changing. In this stage of unfolding, moments of ultimate wisdom are more likely to arise. This ultimate wisdom is empty of attachment, wanting, resistance, judgment, thought and concept. A spontaneous and delicate knowing arises from the emptiness of ultimate wisdom.
This primordial wisdom is available to all. It is said that every being is born with it. Cultural programming covers it up with shoulds and oughts, concepts and names, and that which conflicts what is with what one thinks should be. This samsaric suffering continues with every generation, every cultural controversy, every polarized election, every media-fostered controversy. All this arises because of belief and attachment to one’s programming. Human consciousness, captured by media dominated cultural programming, continues to suffer until insight arises.
Meditation is the path to getting free, to liberating oneself from samsaric suffering, to uncovering the flow of movement from one moment to the next, until there is only continuous flow, an unfolding knowing of what, how and when to do, as intention arising in the moment is sufficient for effective action.
That intention can be purposefully expressed as the radiant projection of healing images for those who are stuck in rigid beliefs, angry and resistant to what is, re-active to others with opposing beliefs. Such images can be paired with wise action in the relative practical world, balanced with kind intention for all.
The discovery and exploration of this approach to living and loving can become the most important discovery and activity of one’s life.
May it be so for the benefit of all beings and the world.
🙏💞🌎
ib