najszczęśliwszy człowiek na świecie, przynajmniej z tych przebadanych przez neurologów hehe:
http://www.dailymail.co.uk/health/article-2225634/Is-worlds-happiest-man-Brain-scans-reveal-French-monk-abnormally-large-capacity-joy-meditation.htmlco ciekawe
w czasie tych badań wyszło im, że podczas medytacji współczucia jego mózg generował aktywność w obszarach wskazujących na doświadczanie nadzwyczajnej radości i szczęścia oraz wygaszanie aktywności w obszarze związanym z negatywizmem:
The scans showed that when meditating on compassion, Ricard's brain produces a level of gamma waves - those linked to consciousness, attention, learning and memory - 'never reported before in the neuroscience literature', Davidson said.
The scans also
showed excessive activity in his brain's left prefrontal cortex compared to its right counterpart, giving him an abnormally large capacity for happiness and a reduced propensity towards negativity, researchers believe.
inny art o tych badaniach bardziej szczegółowy:
https://www.lionsroar.com/the-lama-in-the-lab/w skrócie:
Oser’s brain shift during compassion seemed to reflect an extremely pleasant mood. The very act of concern for others’ well-being, it seems, creates a greater state of well-being within oneself. The finding lends scientific support to an observation often made by the Dalai Lama: that the person doing a meditation on compassion for all beings is the immediate beneficiary.
i stamtąd jeden z eksperymentów:
Finally, in the last experiment, Ekman and Robert Levenson showed Oser two medical training films that have been used for more than three decades in emotion research simply because they are so upsetting. In one a surgeon seems to amputate a limb with a scalpel and saw—actually preparing an arm stump to be fitted with a prosthesis—and there is lots of gore and blood. But the camera focuses only on the limb, so you never see the person getting the surgery. In the other, you see the pain of a severely burned patient, who stands as doctors strip skin off his body. The main emotion evoked in the scores of research subjects who have viewed both these films during experiments is highly reliable: disgust.
When Oser viewed the amputation film, the emotion he reported feeling most strongly was the usual disgust. He commented that the movie reminded him of Buddhist teachings about impermanence and the unsavory aspects of the human body that lie beneath an attractive exterior. But his reaction to the burn film was quite different. “Where he sees the whole person,” Ekman reported, “Oser feels compassion.” His thoughts were about human suffering and how to relieve it; his feelings were a sense of caring and concern, mixed with a not unpleasant strong sadness.
The physiology of Oser’s disgust reaction during the amputation film was unremarkable, the standard changes indicating the physiological arousal seen during that emotion. But
when he spontaneously felt compassion during the burn film, his physiological signs reflected relaxation even more strongly than they had when the signs had been measured during a resting state.
Ekman ended his report of the results by noting that each of the studies with Oser had “produced findings that in thirty-five years of research I have never seen before.” In short, Oser’s data are extraordinary.
