The Hard Problem Revisited: From Cognitive Neuroscience to Kabbalah and Back Again

Spirituality across Disciplines: Research and Practice:

“…Guided by this principle of isomorphism, I have explored the relationships between core kabbalistic teachings about the macrocosm and processes viewed by neuroscientists as central to the brain's role in consciousness (Lancaster , 2011a(Lancaster , b, 2013a. In particular, parallels may be discerned between the kabbalistic teachings concerning unification and the process of neural binding, whereby the activity in groups of neurones becomes integrated into coherent patterns that seem to prefigure the brain's function in regard to conscious states.…”

Hermeneutic Neurophenomenology in the Science-Religion Dialogue: Analysis of States of Consciousness in the Zohar

“…The Kabbalah understands reality as comprising "higher" and "lower" realms interrelated by a principle of correspondence. In this kabbalistic scheme, activities of the brain become reflections of more cosmic principles of operation, as I have explored more fully elsewhere [17,39,40], The term "correlate" (as in the infamous "neural correlates of consciousness") takes on a mystical slant inasmuch as " [T]he consubstantiality of self and God in kabbalistic literature … is coupled with the correspondence of the macrocosm and microcosm, the depiction of the world as a 'large human' (adam gadol) and the human as a 'small world' (olam qațan). God, world, and human are intertwined in a reciprocal mirroring" ( [41], p. 32).…”

“…More generally, the question can reasonably be asked as to whether the brain state generates the mystical state of consciousness or is a necessary receiving condition for some "higher" level of mind [85]. From the kabbalistic perspective all is built on correspondence: the lower reflects the higher and the higher may be known through understanding the lower [17,39]. Let me, therefore, again emphasize that assigning links between features in my neurocognitively-based model and various mystical states of consciousness does not imply reductionism.…”

Secular Spirituality

“…The fi rst way, that of concentration, is the way of many meditation exercises that use repetitive structures, for instance Vedic Tantra meditations, the Orthodox Hesychastic 7 Jesus Prayer, certain types of Zen Meditation or some Tibetan Meditation exercises. The second way, which is more or less expansive, is that of Mindfulness Meditation, of some traditions of Christian monastic practice such as the singing of plainchant, or the way of Jewish Kabbalah (Lancaster , 2011.…”