A possible reason for unexplained gamma increases in Tibetan Monks

Yesterday I read with interest, Daniel Goleman’s blog post on the unexplained gamma increases in highly trained Tibetan Lamas. This morning I had an idea that might shed some insight into the reason why some meditators, with roughly the same amount of training as others, can have massively different gamma readings.

The idea is based on how these monks engage their object of meditation. Daniel did state that all the participants were meditating on compassion, however his findings assumes that all participants engaged in this meditation on compassion are of the same type of compassion. According to Mahayana Buddhism there is more than one type of compassion.

Candrakirti a 7th CE Buddhist scholar-yogi, abbot of the famous Nalanda monastic university, and author of many famous Buddhist treatises enumerates in his treatise of Madhyamaka philosophy entitled Engaging in the Middle Way (Madhyamakavatara) three types of compassion.

Three Types of Compassion

1. Compassion observing mere sentient beings.
2. Compassion observing impermanent sentient beings.
3. Compassion observing dependently-related sentient beings.

This theory says that all three compassions have as their observed object sentient beings, with a subjective aspect of wishing them to be free from suffering and wanting to protect them from suffering but, their engaged object or conceived object are (1) real sentient beings, in the sense of being substantially existent; (2) Impermanent sentient beings and; (3) Sentient beings that do not inherently exist. Candrakirti states that the three compassions increase in depth, scope and power from the first through to the third. I would add, a meditator who possesses this third type of compassion has fewer dysfunctional states of mind compared with one who only has the first or second type. This perhaps is a way of explaining the different degrees of gamma in the participants. Although a person with the 3rd type of compassion may look simpler in appearance to another monk or Lama, their mind would be far from simpler.

I believe that in order to get to the bottom of this conundrum, scientists need to starting asking questions of meditators. Get them to describe their meditational objects, rather than assume they are all meditating on the same objects. Currently scientists are reluctant to do this or at least reluctant to speak about it in public. Yet, this is the area that will show in my opinion how dualistic thought processes are the root cause of suffering. I believe science can play a role in this endeavor but, only after they get over their fixation with the materialistic notion of consciousness.