On December 24, the Center for Buddhist Studies at Fo Guang University held the fourth academic community activity for the 2021 academic year's overarching project, "The Theory and Practice of Buddhism and Psychotherapy." The event took place at Yunshuixuan, Fo Guang University, with simultaneous Zoom video conferencing. Twenty-three participants, including project members from within and outside the university and student assistants, attended the meeting. Vice President Fu Chao-Ming was also in attendance. The presenters for this session were sub-project hosts Prof. Lin Wei-Lun of the Department of Psychology at Fo Guang University and Prof. Lee Wei-Lun of the Department of Philosophy at National Chengchi University.
Prof. Lin Wei-Lun reported on "Buddhist Samatha-Vipassana and Consciousness Control: A Cognitive Neuroscience Exploration." He attempted to prove through EEG experiments that meditators indeed possess a higher degree of control over self-consciousness, thus suggesting that meditation offers positive benefits such as enhanced cognitive ability, well-being, and emotional regulation. The experimental method involves a control group design to compare the brainwaves (Gamma, Beta, Alpha, Theta, Delta frequencies) of meditators versus non-meditators under different states of consciousness. Using neurofeedback devices, the study observes the meditators' control over their brainwaves. Qualitative interview questions are also designed to understand the internal experiences of different meditators.
Prof. Lin further explained that his experiment is based on the "Dual Process Theory" in psychology. This theory posits that everyone has two types of information processing: intuitive and reflective. The former aligns more with Alpha waves, while the latter aligns with Beta waves. Based on existing research, individuals with high creativity can flexibly switch between these two modes. Therefore, the hypothesis is that meditators can actively control the generation of Alpha waves and possess a higher ability to freely switch consciousness states, which would explain why meditators exhibit higher creativity, well-being, and other positive psychological traits.
Prof. Lee Wei-Lun reported on "Possible Paths for Buddhist Psychotherapy from the Perspective of Meditation Experience." He pointed out that while both meditation and psychotherapy are paths to "liberation from suffering," the theories induced from their respective "experiential processes" are difficult to translate into one another. Consequently, he utilized phenomenological psychology methods to attempt to restore the "essential structure of experience" where meditation and psychotherapy correspond, serving as a foundation for dialogue regarding healing experiences.
Regarding the "essential structure of experience," Prof. Lee used the "Threefold Structure of Consciousness" to explain psychotherapy, and the "Contemplator—Liquefied Embodiment" structure analyzed from meditative states to explain meditation. Prof. Lee explained that the three layers of consciousness—Semantic, Imagery, and Somatic—occur with varying degrees of activation, which is the reason for changes in states of consciousness. Meditation, like hypnosis, lowers semantic consciousness. In the meditative experience, the body feels as if it were "liquefied," losing the sense of boundary position constructed by semantic consciousness, and entering a state of consciousness dominated by imagery and somatic sensation. One becomes an inward "contemplator" who has lost ordinary secular distinctions. Finally, Prof. Lee proposed focusing on the "Five Aggregates are Empty" teaching from the Heart Sutra, which elucidates the essence of existential experience, and put forward theoretical concepts mapping the Five Aggregates and Eighteen Realms to the Threefold Structure of Consciousness, along with issues that remain to be resolved.
During the discussion, Vice President Fu, drawing on his expertise in physics, pointed out that the accuracy of psychological experiments relies on the truthfulness and detail of the subjects' reported statements. Since methods of entering meditative absorption (Samadhi) vary—such as counting breaths, reciting the Buddha's name, or visualizing seed syllables—the narratives of the meditative experience will also differ. These need to be defined in detail to find the underlying mechanisms. He also noted that from a physicist's perspective, EEG signals could be interpreted in more complex and refined ways. He expressed hope for combining psychology, Buddhist studies, and physics to spark new dialogues.
Another professor mentioned that Prof. Lin Wei-Lun’s proposed experiment currently focuses only on "Samatha" (stopping/concentration) in meditation and has not yet reached "Vipassana" (observation/insight) as an experimental object. However, this is difficult to operate and awaits the completion of foundational work before further discussion. Furthermore, besides "Samadhi," Buddhism also emphasizes controlling thoughts through the behavioral regulation of "Sila" (precepts). Other teachers raised questions about the possibility of measuring "Dynamic Meditation" (moving meditation) and the measurable range and limitations of meditative states.
In response to Prof. Lee Wei-Lun’s report, Prof. Guo Chao-Shun noted that the "Threefold Structure of Consciousness" is largely acceptable. In Buddhist practice, from the cessation of speech to the cessation of vitakka and vicara (initial and sustained application of thought) in the Second Jhana, the process demonstrates the function of semantic consciousness in confirming the order and boundaries of the ordinary person's existential world. The Prajnaparamita Sutra also speaks of Bodhisattvas practicing the "Three Designations" (Prajñapti)—designation of names, designation of reception, and designation of dharmas—which functions to break the covering nature of semantic consciousness. However, he maintained a reserved attitude regarding the concept of mapping the Threefold Consciousness directly to the Aggregates, Elements, and Realms (Skandhas, Ayatanas, and Dhatus).
As the discussion content was highly professional and detailed, this report can only offer a summary. The research results of these professors will be presented at the "Liberation and Healing: Academic Conference on the Dialogue between Buddhism and Psychology," organized by the Center for Buddhist Studies at Fo Guang University on June 10-11, 2022. Readers will have the opportunity to see these findings firsthand; please stay tuned for conference-related information from the Center.
Prof. Lin Wei-Lun reported on "Buddhist Samatha-Vipassana and Consciousness Control: A Cognitive Neuroscience Exploration." He attempted to prove through EEG experiments that meditators indeed possess a higher degree of control over self-consciousness, thus suggesting that meditation offers positive benefits such as enhanced cognitive ability, well-being, and emotional regulation. The experimental method involves a control group design to compare the brainwaves (Gamma, Beta, Alpha, Theta, Delta frequencies) of meditators versus non-meditators under different states of consciousness. Using neurofeedback devices, the study observes the meditators' control over their brainwaves. Qualitative interview questions are also designed to understand the internal experiences of different meditators.
Prof. Lin further explained that his experiment is based on the "Dual Process Theory" in psychology. This theory posits that everyone has two types of information processing: intuitive and reflective. The former aligns more with Alpha waves, while the latter aligns with Beta waves. Based on existing research, individuals with high creativity can flexibly switch between these two modes. Therefore, the hypothesis is that meditators can actively control the generation of Alpha waves and possess a higher ability to freely switch consciousness states, which would explain why meditators exhibit higher creativity, well-being, and other positive psychological traits.
Prof. Lee Wei-Lun reported on "Possible Paths for Buddhist Psychotherapy from the Perspective of Meditation Experience." He pointed out that while both meditation and psychotherapy are paths to "liberation from suffering," the theories induced from their respective "experiential processes" are difficult to translate into one another. Consequently, he utilized phenomenological psychology methods to attempt to restore the "essential structure of experience" where meditation and psychotherapy correspond, serving as a foundation for dialogue regarding healing experiences.
Regarding the "essential structure of experience," Prof. Lee used the "Threefold Structure of Consciousness" to explain psychotherapy, and the "Contemplator—Liquefied Embodiment" structure analyzed from meditative states to explain meditation. Prof. Lee explained that the three layers of consciousness—Semantic, Imagery, and Somatic—occur with varying degrees of activation, which is the reason for changes in states of consciousness. Meditation, like hypnosis, lowers semantic consciousness. In the meditative experience, the body feels as if it were "liquefied," losing the sense of boundary position constructed by semantic consciousness, and entering a state of consciousness dominated by imagery and somatic sensation. One becomes an inward "contemplator" who has lost ordinary secular distinctions. Finally, Prof. Lee proposed focusing on the "Five Aggregates are Empty" teaching from the Heart Sutra, which elucidates the essence of existential experience, and put forward theoretical concepts mapping the Five Aggregates and Eighteen Realms to the Threefold Structure of Consciousness, along with issues that remain to be resolved.
During the discussion, Vice President Fu, drawing on his expertise in physics, pointed out that the accuracy of psychological experiments relies on the truthfulness and detail of the subjects' reported statements. Since methods of entering meditative absorption (Samadhi) vary—such as counting breaths, reciting the Buddha's name, or visualizing seed syllables—the narratives of the meditative experience will also differ. These need to be defined in detail to find the underlying mechanisms. He also noted that from a physicist's perspective, EEG signals could be interpreted in more complex and refined ways. He expressed hope for combining psychology, Buddhist studies, and physics to spark new dialogues.
Another professor mentioned that Prof. Lin Wei-Lun’s proposed experiment currently focuses only on "Samatha" (stopping/concentration) in meditation and has not yet reached "Vipassana" (observation/insight) as an experimental object. However, this is difficult to operate and awaits the completion of foundational work before further discussion. Furthermore, besides "Samadhi," Buddhism also emphasizes controlling thoughts through the behavioral regulation of "Sila" (precepts). Other teachers raised questions about the possibility of measuring "Dynamic Meditation" (moving meditation) and the measurable range and limitations of meditative states.
In response to Prof. Lee Wei-Lun’s report, Prof. Guo Chao-Shun noted that the "Threefold Structure of Consciousness" is largely acceptable. In Buddhist practice, from the cessation of speech to the cessation of vitakka and vicara (initial and sustained application of thought) in the Second Jhana, the process demonstrates the function of semantic consciousness in confirming the order and boundaries of the ordinary person's existential world. The Prajnaparamita Sutra also speaks of Bodhisattvas practicing the "Three Designations" (Prajñapti)—designation of names, designation of reception, and designation of dharmas—which functions to break the covering nature of semantic consciousness. However, he maintained a reserved attitude regarding the concept of mapping the Threefold Consciousness directly to the Aggregates, Elements, and Realms (Skandhas, Ayatanas, and Dhatus).
As the discussion content was highly professional and detailed, this report can only offer a summary. The research results of these professors will be presented at the "Liberation and Healing: Academic Conference on the Dialogue between Buddhism and Psychology," organized by the Center for Buddhist Studies at Fo Guang University on June 10-11, 2022. Readers will have the opportunity to see these findings firsthand; please stay tuned for conference-related information from the Center.
The fourth academic community activity featured reports by Prof. Lin Wei-Lun (right) and Prof. Lee Wei-Lun (left).
Sub-project host Prof. Tseng Chih-Mien and General Director Prof. Guo Chao-Shun. First from the left is Hsieh Hsin-Hui, Assistant for the Department of Buddhist Studies.
Vice President Fu Chao-Ming joined online, offering fresh and in-depth perspectives to the discussion based on his expertise in physics.
A scene of the on-site exchange and discussion. First and second from the right in the left image are Li Ying (Assistant, Department of Buddhist Studies) and Zhang Zhi-Jie (Assistant, Department of Psychology).