neo-dissociative theorists
However, some aspects of Dzogchen also support directly some ideas proposed by neo-dissociative theorists of hypnosis. For instance, the kunzhi-namshe is said to oper- ate very much like the executive ego described in neo-dissociative theory in that it is constantly dividing the seamless flow of experience into dualistic categorizations, such as self/other, good/bad, and happy/sad, which further divide and define the illusion of self. Over time, these divisions are said to create parts of the illusory self that are expe- rienced under certain conditions and contexts. So, for example, when we do something in the world, we label our self and our actions as good or bad in that instance. These cat- egorizations further define and refine the illusion of selfhood through creating the good “me” and the bad “me.” In this way, the kunzhi-namhse works just like the executive ego in that it is integrating and defining the nature of the self-states within a person. Just as the executive ego of neo-dissociation theory, I hypothesize that the kunzhi-namshe may well be embodied in the empathy and TOM-related processes of the DMN.
Dzogchen meditators practice a number of meditation- and yoga-related disciplines that are aimed at helping them to gain experience with the true nature of the mind called “the natural state,” which is normally covered over by the illusory experience of self and other dualistic obscurations of consciousness. Several of the practices of Dzogchen are familiar to most readers since they are equivalent to mindfulness med- itation. Mindfulness meditation is thought to be a foundation practice for developing the powers of mental introspection necessary to make progress in finding and staying within the natural state (Reynolds, 2005; Wangyal, 2005). It is said that through practic- ing Dzogchen one can come to experience and embody the true nature of the mind that one has been born with but previously not been able to appreciate. Freedom from the illusion of self that is created by the activity of the kunzhi-namshe is said to be neces- sary to properly experience the natural state in a stable way. Losing one’s sense of self as being separate from others is said to free up vast amounts of a sense of freedom and also a limitless capacity for compassion, empathy, and love. It is even said that the flow of thoughts and chatter throughout the mind might stop at this point. However, some Dzogchen scholars assert that a person’s thoughts might continue although the practi- tioner no longer relates to them dualistically (Vyner, 2007). Dzogchen meditators aim to gain increasing awareness of the natural state to transcend the illusion of self, which allows the practitioner to realize higher states of wisdom and compassion.
Recent research regarding the neurophysiology of mindfulness meditation seems to support some aspects of the Dzogchen model of how experience with the natural state can relieve our suffering while developing our wisdom and compassion. For instance, studies of the benefits of mindfulness meditation (a foundation practice in Dzogchen) have demonstrated that mindfulness meditation does tend to reliably reduce peoples’
342 WICKRAMASEKERA II
experience of anxiety, depression, pain, and stress while increasing their experience of compassion, happiness, and well-being (Shapiro & Walsh, 2003). Mindfulness is a practice that in essence asks one to completely and empathically attend to one’s own phenomenological experience and to stay with it. Like self-hypnosis, mindfulness meditation requires a disciplined form of empathic concentration to one’s own phe- nomenological experience. Thus it is not too surprising to find that its neural correlates are very similar to hypnosis in that the AC has been implicated in many different stud- ies (Spiegel et al., 2010). A recent study of long-term meditators using mindfulness found that the activity of their DMN was greatly reduced compared to novice meditators (Brewer et al., 2011). The DMN has been linked to mind-wandering and day-dreaming in previous research (Buckner et al., 2008). It is thought that long-term meditators might then actually have diminished DMN activity due to their ability to experience a greater sense of the stillness of their mind with reduced thoughts and distractions. Novice medi- tators frequently complain of distractions when first starting mindfulness mediation, but this difficulty usually diminishes in intensity as one gains more experience with attending to one’s own phenomenology in meditation practice.
