Brain2Brain In Meditation

Dhamma Mahavana Pagoda Hall

On the recent process of ten days of meditation, in complete silence, I realized that the experience of the sublime starts with our sensations and the immediate response of our brains in creating images to codify this experience and create a memory.
For instance, after a long period of lockdown and almost complete isolation, I suddenly was inside a meditation hall with more than a hundred people. My first sensation was that my brain had all lights suddenly on. And as if my neurons were expanding in tining wires to the air above my head and getting the information of other people’s brains as if we all had a wireless brain-to-brain interface that could capture the subtle information represented by the energy of all those bodies together having all their complete motion focused on breathing. Moreover, I heard that other meditators gave different images to the strong sensations they suddenly felt. A girl told me that she felt a volcano bubbling and erupting from her chest to the head. In my case, my imagination printed an idea for the tickling sensations I had on all my scalp, which came as a unique event like something was switching on.
Neuroscientist Antonio Damasio explains that creating images happens before we name things or identify them with what we already know in terms of language.
That means, the aesthetic experience goes from sensations to the images we create to tell a history, like I am doing now.
If we already know that many generalizations in science should be reviewed by the time we live now, the aesthetic experience is likely to be universal, at least among humans.
However, saying that other animals have an aesthetic experience is also as true as saying that AI and machines are beings. In all those cases, it all depends on what one thinks is essential to consider anything as a ‘being.’
The greek categories of ‘bios’ and ‘zoe,’ as argued by philosopher Giorgio Agamben, separate the ‘full citizens,’ that is, the ones who have their rights respected, from the ‘bare life, which are animals, humans, and non-humans who are just there to serve purposes that not necessarily will give them a better life, or even what they need to be part of life, in general.
Philosophers have been asking for thousands of years, what makes the homo sapiens fall into vicious tricks that prejudice themselves and making them an easy target to all sorts of abuses.
Studies of consciousness from the nineteenth century started to ask questions about the understanding of behavior, and the idea of shaping behavior by the manipulation of basic needs and emotions has been successful, from past to present, when the judgment of behavior is also a tool of morality, as proposed by the Enlightenment.
Meditation is seeking to break the old and heavy patterns that make people unhappy and the world miserable.
But as the old patterns keep fighting our internal and external ecosystem to be repeated repeatedly, we shall investigate the potentiality of brain-to-brain sensory perception as to how human beings can influence each other on a non-verbal scale. For instance, as all bodies are producing and receiveing energy each moment, would we ever be able to identify patterns in those energies such as frequency and amplitude?
That would confirm that human beings influence each other not only by sharing the same culture, beliefs, or taste, but also on a deeper and subtle level where ethics encounters aesthetics. That is, if morality populates the imagination with hatred as the many expressions of punishment with cruelty refinements, how could it generate a connection with ethics?
I have been advocating bioethics as a term to see the impacts of external ‘inputs’ from within, as all that is invisible, tangible (as factual human actions ‘behind the scenes), to nontangible (as ‘energy’ generated by hatred, in practice, sigh or thought).
Because over ten years I have seen meditation halls with hundreds, thousands of people willing to be ten days in complete silence meditating for about ten hours a day, it is obvious that the sufferings hidden in everyday social life are higher than everyone would like to assume. And the impacts of the environment on the well-being of all beings are not always taking into account.