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Dean Cvetkovic - States of consciousness: experimental insights into meditation, waking, sleep and dreams

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Dean Cvetkovic States of consciousness: experimental insights into meditation, waking, sleep and dreams
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Dean Cvetkovic and Irena Cosic (eds.) The Frontiers Collection States of Consciousness Experimental Insights into Meditation, Waking, Sleep and Dreams 10.1007/978-3-642-18047-7_1 Springer-Verlag Berlin Heidelberg 2011
1. Introduction to States of Consciousness
Dean Cvetkovic 1
(1)
School of Electrical and Computer Engineering, RMIT University, Melbourne, VIC, Australia
Dean Cvetkovic
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Abstract
The problem of consciousness is mostly regarded as identical to the mind-body problem. According to Chalmers philosophical arguments, the hard problem of consciousness lies in establishing and explaining the link between physical processes and conscious experiences, via psychological processes. A brief history of various theories of consciousness is given and a selection of theories are tested against Zemans three fundamental intuitions and Chalmers controversial zombie argument. The hard problem of consciousness is further described using Levines notion of an explanatory gap between physical matter and conscious experience, through the first and third persons. Various states, contents, levels and processes of consciousness are summarised, including Damasio and Meyers dual perspective for defining consciousness. Tarts three definitions do not entirely describe altered states of consciousness. While the challenge of finding the core function of human and animal sleep remains unknown when tested under the null hypothesis, studies on the neural correlates of consciousness during meditation have revealed neuroplasticity effects. The synchrony of gamma brain oscillations reflecting various styles of meditation or attention, also known as the binding problem, may be related to conscious experiences. This binding problem with gamma brain oscillatory synchronization also arises in relation to sensory awareness or perception, affecting the perception of time and hallucinatory experiences in various disorders of consciousness such as severe schizophrenic and dj vu (in healthy or epileptic) patients. In conjunction with medication treatments, music therapy is often useful in accelerating the healing process in most such disorders of consciousness. It is still unknown how this sensory awareness to music is perceived in medicated patients suffering from disorders of consciousness. More clinically elusive are near death experiences, in which consciousness persists independently of brain function, where there is no scientific basis for such consciousness to exist and no physiological or psychological model that can explain it. Near death experiences can be regarded as a special state of consciousness, which provides further evidence that the consciousness problem may be very close to the mind-body problem that originates in Descartes classic theory of dualism and is transformed into Chalmers contemporary theory of natural dualism. The final section of this chapter offers an overview of all invited chapters.
I know my processes are just electronic circuits, but how does this explain my experience of thought and perception? (Hofstadter , p. 186)
1.1 Psychological and Phenomenal Consciousness
The best way we can get closely acquainted with consciousness is to experience it using all our senses, thoughts, feelings, emotions and perceptions. The subjective experience is so strong in shaping a human character that we refer to it as human psychology. When we think of psychology we often ignore physiology, and this fact reminds us that consciousness may relate to the mind-body problem. Memory is very powerful, yet it is different for everyone. Memories can retain information from all the senses that we know to exist. Our senses of smell, taste, touch, hearing and vision can all translate our environmental experiences into information that is stored in our memory. These experiences may be visual, auditory, tactile or olfactory, or relate to taste, temperature, pain, other body sensations (orgasms, itches, etc.), mental imagery, conscious thoughts, emotions or the sense of self (I). How does the brain maintain a sense of self? While conscious experiences generate new neural pathways, by constant wiring and rewiring, the self-image or understanding of I remains elusive. However, we do understand that the I can act as a reference point for ordering our thoughts, emotions and experiences, and it can create boundaries between internal and external events to form experiences. If these experiences were pleasant when they were first sensed (e.g. hearing a popular song while walking along the beach in ones early childhood) and later the same sensations occur (e.g. years later the same song is heard), the sense is triggered, information is extracted from memory and the experiences are relived, so that mental states or emotions are induced and physical actions may be realised (e.g. by dancing). In extreme cases, these experiences may be peak experiences, or sudden ecstatic moments of great happiness, awe, and of a feeling of unity that gives way to serenity and contemplation (Maslow , p. 35).
While the mind can easily differentiate the information coming from the various sensory modalities (vision, hearing, taste etc.), the mind finds it challenging to distinguish emotions, memories, feelings and thoughts from each other (Peat ). If a person feels sad or happy, he/she may not be able to find the main cause of that reaction. The main cause may be not the external sensory information that triggered the state, but an internal feeling initiated by a thought or by fragmentary memories leading to the creation of a series of inner thoughts. Such external and internal mental processes can often result in an inability from a first-person or a third-person perspective to recognise or distinguish the causes. Why am I feeling this way all of a sudden? The phenomenal state of mind is the conscious experience. The psychological state of mind is the explanatory basis of behaviour, and is studied in cognitive science. The phenomenal state is characterised by the way it feels (or how it feels) and the psychological state is characterised by what it does. Chalmers suggested that for every phenomenal state there may also be a psychological state and that one cannot be differentiated from the other. Both states are part of the mental concept, which may be described as having a double life.
Scientific methods have difficulty in observing the phenomenon of consciousness. David Chalmers suggests that the problem of consciousness lies on the border between philosophy and science and that if one is to study this problem scientifically, one must also understand the philosophy and vice versa. Chalmers distinguishes the easy and hard problems of consciousness (Chalmers ). While most easy problems still continue to challenge us scientifically, the philosophical and scientific aspects of the hard problem remain untouched. The easy problems mainly deal with the neural correlates of consciousness and the how question (i.e. the physiological processes in the brain and how psychological processes respond under the influence of internal or external sensory stimuli). By contrast, the hard problem is concerned with the question of why these physiological and psychological processes live a double life as experiences.
Chalmers also addressed the mind-body problem when he distinguished easy and hard problems. The hardest problem is this: how could a physical system give rise to conscious experience? (Chalmers , p. 25). Pain is a good example to illustrate how we distinguish phenomenal from psychological mental concepts. Pain experience cannot be measured objectively, but subjectively it can be rated (e.g. by the level of unpleasant phenomenal quality). Pain also causes a psychological effect when the person suffering it assumes that this unpleasantness is generated by an injury or damage to the organism, which then leads to other reactions.
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