Skip to main content
Here we report meditative techniques, which modulate attentional control by arousal-driven influences and not by monitoring continuous thought processes as during mindfulness-related practices. We focus on Vajrayana (Tantric Buddhism)... more
Here we report meditative techniques, which modulate attentional control by arousal-driven influences and not by monitoring continuous thought processes as during mindfulness-related practices. We focus on Vajrayana (Tantric Buddhism) practices, during which a sequence of generation (self-visualization as a deity-Yidam) or completion with sign (inner heat-Tummo) stages necessarily precedes non-dual awareness (NDA) Tantric Mahamudra. We compared the electrocardiographic and electroencephalographic correlates of Mahamudra performed after rest (non-Tantric Mahamudra) with Mahamudra performed after Yidam (Tantric Mahamudra) in 16 highly experienced Vajrayana practitioners, 10 of whom also performed Tummo. Both Yidam and Tummo developed the state of PNS withdrawal (arousal) and phasic alertness, as reflected by HF HRV decreases and Alpha2 power increases, later neurophysiologically employed in Tantric Mahamudra. The latter led to the unique state of high cortical excitability, "non-selective" focused attention, and significantly reduced attentional control, quantified by power reductions in all frequency bands, except Theta. In contrast, similar to mindfulness-related practices, non-Tantric Mahamudra was performed in a state of PNS dominance (relaxation), tonic alertness, and active monitoring, as suggested by Alpha1 power increases and less pronounced decreases in other frequency bands. A neurobiological model of meditation is proposed, differentiating arousal-based and mindfulness-related practices.
This paper looks at the emergence of the Yang Sang Chu region of lower Pemakö as a focal point for contemporary Pemakö pilgrims. It looks at the life and guidebooks of the 20th century Pemakö Tertön, Dudjom Drakngak Lingpa (a.k.a. Tertön... more
This paper looks at the emergence of the Yang Sang Chu region of lower Pemakö as a focal point for contemporary Pemakö pilgrims. It looks at the life and guidebooks of the 20th century Pemakö Tertön, Dudjom Drakngak Lingpa (a.k.a. Tertön Ngagey), and how these consecrated the Yang Sang Chu tributary region of the Siang River in Arunachal Pradesh and firmly placed there the navel and secret chakras of the goddess Vajravārāhī, along with several of the 24 Saṃvara/Hevajra pīṭha. This illustrates the most recent stage in the progressive opening of the hidden land, one that has reached further south into lower Pemakö than ever before and placed what was previously its most transcendent sacred center within the reach of modern-day pilgrims.
Since Tibet’s abrupt meeting in the 1980s with the modernizing forces of capitalism, science and the Chinese government’s socialist policies on religion, Buddhist culture in Eastern Tibet is shifting towards a valuing of scholastic... more
Since Tibet’s abrupt meeting in the 1980s with the modernizing forces of capitalism, science and the Chinese government’s socialist policies on religion, Buddhist culture in Eastern Tibet is shifting towards a valuing of scholastic knowledge over yogic, experiential knowledge. This is evident in contemporary Tibetan discussions where practitioners are criticized who do not marry their meditation and yogic practices with in-depth textual study. It is also evident in a move of monastics from retreat centres to study centres. The shift is particularly apparent in Nang chen (Ch. Nangqian), a former kingdom in Khams, Eastern Tibet, where oral lineages that engaged in tantric sādhanā and yogas without extensive dialectical study used to fill the region’s many hermitages. This research takes Gad chags dGon pa  in Nang chen as an example of Tibet’s earlier contemplative culture, and juxtaposes the nunnery’s determination to preserve its original practice traditions with the shift towards scholasticism taking place elsewhere in the region. The research investigates factors and influences behind the trend for increased scholasticism, while considering future pathways for Tibetan yogic culture and questions for further research.
For abridged version: McDougal, E 2018, ‘Coming Down the Mountain: Transformations of Contemplative Culture in Eastern Tibet’, Colonial Transformation and Asian Religions in Modern History, Cambridge Scholars’ Publishing, UK, pp. 152-169.
We compared the neurophysiological correlates of Mahamudra (a meditative practice of Vajrayana Buddhism leading to emptiness realization) performed after a relaxed mental state versus Mahamudra performed after Generation Stage Yidam... more
We compared the neurophysiological correlates of Mahamudra (a meditative practice of Vajrayana Buddhism leading to emptiness realization) performed after a relaxed mental state versus Mahamudra performed after Generation Stage Yidam practice (visualizing oneself as a Tantric deity). The main goal of this study was to examine the role of Yidam practice in reaching the state of Rig-pa from a scientific perspective. The electroencephalographic (EEG) data from 7 nuns and 9 monks were recorded during 15 minutes of rest followed by 15 minutes of Mahamudra meditation at one time of the day, and 15 minutes of Yidam followed by 15 minutes of Mahamudra later during the same day. The results showed significant differences between Mahamudra performed after rest versus after Yidam. The EEG data also showed there were significant differences between the two types of Mahamudra, with more power in the beta and gamma bands during Mahamudra after Yidam practice. Overall, the neurophysiological correlates of Mahamudra performed after rest resemble those of Mindfulness or Vipassana (Theravada styles of meditation) reported in previous studies. In contrast, Mahamudra after Yidam practice exhibited a unique pattern of neurophysiological correlates, indicating a significantly more energetic state of body and mind. Thus, Yidam practice is shown to have an important role in facilitating the achievement of a wakeful state of Rig-pa through the use of visual imagery and the emotional arousal associated with it.