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The Embodied Mind
The Embodied Mind

Cognitive Science and Human Experience

revised edition

Francisco J. Varela
Evan Thompson
Eleanor Rosch

new foreword by Jon Kabat-Zinn

new introductions by Evan Thompson and Eleanor Rosch

The MIT Press

Cambridge, Massachusetts
London, England
© 1991, 2016 Massachusetts Institute of Technology

All rights reserved. No part of this book may be reproduced in any form by any
electronic or mechanical means (including photocopying, recording, or information
storage and retrieval) without permission in writing from the publisher.

This book was set in Stone Sans and Stone Serif by Toppan Best-set Premedia Limited.
Printed and bound in the United States of America.

Library of Congress Cataloging-in-Publication Data

Names: Varela, Francisco J., 1946–2001, author. | Thompson, Evan, author. |

Rosch, Eleanor, author.
Title: The embodied mind : cognitive science and human experience /
Francisco J. Varela, Evan Thompson, and Eleanor Rosch ; foreword by
Jon Kabat-Zinn.
Description: Revised Edition. | Cambridge, MA : MIT Press, 2016. | Includes
bibliographical references and index.
Identifiers: LCCN 2016016506 | ISBN 9780262529365 (pbk. : alk. paper)
Subjects: LCSH: Cognition. | Cognitive science. | Experiential learning. | Buddhist
meditations.
Classification: LCC BF311 .V26 2016 | DDC 153–dc23 LC record available at
https://lccn.loc.gov/2016016506

10 9 8 7 6 5 4 3 2 1
Those who believe in substantiality are like cows;
those who believe in emptiness are worse.
Saraha (ca. ninth century ce)
Contents

Foreword to the Revised Edition xi

Jon Kabat-Zinn

Introduction to the Revised Edition xvii

Evan Thompson

Introduction to the Revised Edition xxxv

Eleanor Rosch

Acknowledgments lvii
Introduction lxi

I THE DEPARTING GROUND 1

1 A Fundamental Circularity: In the Mind of the Reflective

Scientist 3
An Already-Given Condition 3
What Is Cognitive Science? 4
Cognitive Science within the Circle 9
The Theme of This Book 12
2 What Do We Mean “Human Experience”? 15
Science and the Phenomenological Tradition 15
The Breakdown of Phenomenology 18
A Non-Western Philosophical Tradition 21
Examining Experience with a Method: Mindfulness/Awareness 23
The Role of Reflection in the Analysis of Experience 27
Experimentation and Experiential Analysis 31
viii Contents

II VARIETIES OF COGNITIVISM 35

3 Symbols: The Cognitivist Hypothesis 37

The Foundational Cloud 37
Defining the Cognitivist Hypothesis 40
Manifestations of Cognitivism 43
Cognitivism and Human Experience 48
Experience and the Computational Mind 52
4 The I of the Storm 59
What Do We Mean by “Self”? 59
Looking for a Self in the Aggregates 63
Momentariness and the Brain 72
The Aggregates without a Self 79

III VARIETIES OF EMERGENCE 83

5 Emergent Properties and Connectionism 85

Self-Organization: The Roots of an Alternative 85
The Connectionist Strategy 87
Emergence and Self-Organization 88
Connectionism Today 91
Neuronal Emergences 93
Exeunt the Symbols 98
Linking Symbols and Emergence 100
6 Selfless Minds 105
Societies of Mind 105
The Society of Object Relations 108
Codependent Arising 110
Basic Element Analysis 117
Mindfulness and Freedom 122
Selfless Minds; Divided Agents 123
Minding the World 130

IV STEPS TO A MIDDLE WAY 131

7 The Cartesian Anxiety 133

A Sense of Dissatisfaction 133
Representation Revisited 134
Contents ix

The Cartesian Anxiety 140

Steps to a Middle Way 143
8 Enaction: Embodied Cognition 147
Recovering Common Sense 147
Self-Organization Revisited 150
Color as a Study Case 157
Cognition as Embodied Action 172
The Retreat into Natural Selection 180
9 Evolutionary Path Making and Natural Drift 185
Adaptationism: An Idea in Transition 185
A Horizon of Multiple Mechanisms 188
Beyond the Best in Evolution and Cognition 193
Evolution: Ecology and Development in Congruence 195
Lessons from Evolution as Natural Drift 200
Defining the Enactive Approach 205
Enactive Cognitive Science 207
In Conclusion 212

V WORLDS WITHOUT GROUND 215

10 The Middle Way 217

Evocations of Groundlessness 217
Nagarjuna and the Madhyamaka Tradition 219
The Two Truths 226
Groundlessness in Contemporary Thought 228
11 Laying Down a Path in Walking 235
Science and Experience in Circulation 235
Nihilism and the Need for Planetary Thinking 237
Nishitani Keiji 239
Ethics and Human Transformation 243

Appendix A Meditation Terminology 253

Appendix B Categories of Experiential Events Used in Mindfulness/
Awareness 255
Appendix C Works on Buddhism and Mindfulness/Awareness 259
Notes 261
References 285
Index 307
Foreword to the Revised Edition

Jon Kabat-Zinn

In the annals recording the remarkable and improbable confluence of

dharma, philosophy, and science in this era, if such are ever written, The
Embodied Mind will be found to have played a seminal and historic role.
I was elated and, in many ways, awed when I first discovered it shortly
after it was published by the MIT Press in 1991. Not that I understood it all,
or even most of it, since I am neither a cognitive scientist nor a philosopher
by training. But I nonetheless was able to recognize its breadth and depth,
the rigor, edginess, and bravery of its scholarly lines of argument, well
beyond the thought lines of academic cognitive science, and sensed that its
publication by the MIT Press was a landmark and momentous signature of
something new and profound emerging at the interface of science and
dharma.
What I did understand of the book at the time (which over the years I
wound up reading, consulting, and highlighting on multiple occasions), I
found very much in alignment with my own thinking from early on in my
scientific career as a molecular biologist pondering questions such as what
makes life life and how consciousness arises from cells. It was also germane
to my work, beginning in 1979, offering relatively intensive training in
mindfulness meditation and mindful hatha yoga to medical patients with
a wide range of diagnoses and chronic conditions and documenting what
ensued in their lives and health from such an engagement. In those early
days, I found myself at times somewhat tongue-in-cheek referring to this
approach—that we later came to call MBSR, for “mindfulness-based stress
reduction”—as “Buddhist meditation without the Buddhism,” since mind-
fulness had been explicitly and authoritatively characterized as “the heart
of Buddhist meditation.”1 MBSR was meant from the start to be a clinical
xii Foreword to the Revised Edition

program orthogonal to conventional narratives of health and well-being, a

laboratory for a more experiential and participatory medicine, a vehicle for
self-education, healing, and transformation rather than a new “therapy.” It
was conceived as a public health intervention and as a “skillful means” for
demonstrating the liberative potential of mindfulness practice in regard to
conventional views of self and the world and their attendant, often impris-
oning narratives, which we all experience to one degree or another. With-
out that underlying, if mostly implicit element, MBSR would not have been
either “mindfulness-based” nor a vehicle for dharma and, therefore, to my
mind, of little value from the perspective of healing, transformation, or
liberation.2
I remember feeling confirmed and uplifted by the centrality the authors
accorded to “mindfulness” and “mindful awareness” in their wholly radi-
cal yet compelling, rigorous, and challenging attempts to bring together
the fields of cognitive science, phenomenology, and dharma to examine
the larger connections between mind, body, and experience. This feeling
was amplified by the fact that the analysis and arguments were coming
from not one but three authors, who seemed to be speaking with one
voice from an unusually deep collaboration, and who were obviously also
speaking from their own direct, “first-person”3 experience of mindfulness
meditation practice, in addition to being serious scientist-researchers, phi-
losophers, and scholars with grounding in the worlds of cognitive science
and phenomenology, as well as in the contemplative and philosophical
traditions within Buddhism. So it felt that they were themselves embody-
ing in their collaboration what they were putting forth, a new way of, in
their words, “laying down a path in walking.” This impression is only
strengthened now by the “correctives” the authors have added in their
introductions to this edition to clarify a deeper understanding of mindful-
ness grounded in lived experience and, in particular, in relationality itself
and in what they term “enaction.” These correctives are really evolving
refinements indicative of ongoing learning and growing, and are based on
continuing investigation, reflection, inquiry, dialogue among colleagues,
and actual embodied and enacted cultivation/practice of mindfulness.
They are themselves “vital signs” of health, if you will, indicators of the
vitality of the evolutionary arc of thinking and praxis at the cutting edge
where cognitive science and the meditative disciplines converge and radi-
cally challenge each other’s models and understanding. Stasis at this
Foreword to the Revised Edition xiii

interface would be tantamount to attachment to and self-identification

with unexamined assumptions and particular views, habits of mind that
are themselves root causes of so much ignorance and suffering according
to the wisdom traditions that articulated so precisely and rigorously many
of the lines of inquiry pursued by the authors in the original text. So such
correctives are very welcome signs of a natural generativity, learning, and
humility at play here—just what one hopes for in science, in meditative
practice, and in life.
At the time of the first edition and for many years afterwards, the MIT
Press was headed up by the late Frank Urbanowski, a practitioner and stu-
dent of Buddhist meditation himself, and a friend. Frank knew exactly
what he was doing by publishing The Embodied Mind. It became the first
and among the most profound and transformative of a whole family of
books on cognitive science and the mind that he acquired. It was a cardi-
nal example of what Frank termed “focused disciplinary specialization,” a
strategy that continues to be a signature feature of the MIT Press’s publish-
ing approach to this day and that is responsible in many ways for its ongo-
ing success. The reissuing of The Embodied Mind now, in this new edition,
after almost twenty-five years, with new introductions by the surviving
authors and with the original text unchanged, is evidence that the book’s
analyses, arguments, and impact have only grown in importance and
relevance over the intervening decades. Indeed, the world has become so
much more receptive to mindfulness that this book’s republication heralds
a new era in our deep collective investigation, appreciation, and possible
understanding of some up-to-now fairly intractable domains: the nature
of thought and emotion, the nature of what we call “mind” and its non-
separation from “body,” and the nature of what we call “self” and its non-
separation from “others” and from the surrounding embracing world out
of which life and mind emerge.4 And let’s include as well the nature of
sentience and of experience itself, what the authors now refer to as “first-
person experience,” so much less biased and invalidating a term than its
forerunner, “subjective experience.” Their expounding on Merleau-Ponty’s
notion of “the lived body” alone is a major and ongoing contribution to
this inquiry.5
I started graduate school at MIT in molecular biology in 1964, wanting
naively and romantically to investigate the fundamental nature of life and
how it relates to self and to mind. I worked on bacteria, bacteriophage,
xiv Foreword to the Revised Edition

and colicins, hoping that the experience would serve as a good foundation
(it did) for ultimately investigating the human mind from both the out-
side (the “third-person perspective”) and the inside (the “first-person per-
spective”). Bacteria, of course, are single-celled organisms, with an inside
that is “alive” and a cell membrane keeping the inside intact, the outside
out, and facilitating a dynamical exchange of energy and matter that keeps
the inside conditions just right for life to perpetuate itself. Bacteriophage
(viruses that infect bacteria with their DNA or RNA) and colicins (proteins
that kill certain bacterial cells from the outside, and that are encoded by
plasmids within the DNA of the source bacterium) are not alive, but they
both use the life of the cell to replicate more of themselves, using different
strategies. Fundamental molecular and dynamical distinctions between
inside and outside, life and non-life, lie at the heart of one of Francisco
Varela’s many interests and contributions, namely the phenomenon of
autopoiesis that, together with Humberto Maturana, he posited as the origi-
nal emergence of rudimentary “cognition” in life. Evan Thompson wrote
a whole book on the subject, tellingly entitled Mind in Life.6 But the
subject implicitly and explicitly anchors a great deal of The Embodied Mind
and its revolutionary orientation toward embodiment and “knowing”—
what the authors put forth, following the terminology of the Buddha, as a
middle way.
One might say that we are moving toward an intimate yet universal,
non-reductionist, non-dual understanding of the phenomenal world and
our place in it. This book was and is a major stepping-stone along that
trajectory. Such an understanding cannot ignore the unique particulars
of diverse cultures, viewpoints, meditative traditions, and their ethical
underpinnings and aspirations, to say nothing of the unexplained but
reliably documented mysteries that Eleanor Rosch points to in her intro-
duction. As she says, the book “is about something real” (X): in essence,
“another mode of knowing not based on an observer and observed” (X).
What could be more real, more challenging, and more potentially liberat-
ing, transformative, and healing than that? She also cogently points out a
range of critical issues that need precise clarification and understanding
when it comes to determining what people are actually practicing or being
taught to practice (very different things in all likelihood) within various
curricula claiming to be “mindfulness-based,” as well as in programs based
Foreword to the Revised Edition xv

on other consciousness disciplines. The complexities abound. This is both

extremely healthy and, at the same time, a conundrum for scientific
investigation, demanding new levels of precision both in the descriptions
of what is being taught and in first person accounts of what is being
attempted and experienced, moment by moment.7 Francisco Varela would
have had a field day with the vast opportunities presented to us in this
unique era of the confluence of cognitive science, phenomenology, and
dharma that he contributed hugely to bringing about. But his vision, his
insights, and his voice are enduring and timeless, intimately permeating
this volume and residing in the hearts and perspectives of his coauthors,
as well as in his friends and former students and colleagues around the
world.
May this new edition touch the minds and hearts and imagination of
many, far and wide, in many different disciplines, and contribute to the
“profound transformation of human awareness” (X) that was its original
aspiration and remains so, appropriately amplified, to this day. That pro-
found transformation and the accompanying learning to inhabit the spa-
ciousness and boundlessness of awareness itself as the core of our embodied
being, and then taking wise action for the benefit of others and ourselves
from that vantage point when called for, is more sorely needed now on this
planet than ever before.

Woods Hole, Massachusetts

October, 2015

Notes

1. Thera Nyanaponika, The Heart of Buddhist Meditation (New York: Samuel Wiser,
1962).

2. J. Kabat-Zinn, Some reflections on the origins of MBSR, skillful means, and the
trouble with maps, in Mindfulness: Diverse Perspectives on Its Meaning, Origins, and
Applications, ed. J. Mark G. Williams and Jon Kabat-Zinn (London and New York:
Routledge, 2013), 281–306.

3. See Francisco J. Varela and Jonathan Shear, eds., The View from Within: First-Person
Approaches to the Study of Consciousness (Exeter, UK: Imprint Academic, 1999).

4. See, for example, David Abrams, The Spell of the Sensuous (New York: Vintage,
1996).
xvi Foreword to the Revised Edition

5. See S. Kay Tombs, The Meaning of Illness: A Phenomenological Account of the Differ-
ent Perspectives of Physician and Patient (Dordrecht, Netherlands: Kluwer, 1992).

6. Evan Thompson, Mind in Life: Biology, Phenomenology, and the Sciences of Mind
(Cambridge, MA and London, UK: Harvard University Press, 2007).

7. K. A. Garrison, D. Scheinost, P. D. Worhunsky, et al., Real-time fMRI links subjec-

tive experience with brain activity during focused attention, NeuroImage 81 (2013):
110–118.
Introduction to the Revised Edition

Evan Thompson

Almost thirty years ago, in the summer of 1986 in Paris, Francisco Varela
and I began writing what would eventually become this book. I was a first-
year Ph.D. student in philosophy at the University of Toronto and Varela
had just moved to the Ecole Polytechnique and the Institut des Neurosci-
ences. We had met about ten years earlier in the summer of 1977 when he
came to a conference at the Lindisfarne Association, an educational insti-
tute and contemplative community founded by my father, William Irwin
Thompson. My father and Gregory Bateson, who was Lindisfarne’s scholar
in residence that summer, led the conference, called “Mind and Nature.”1
Varela in turn was a Lindisfarne scholar in residence in 1978. Living
together at Lindisfarne in Southampton, New York, and Manhattan, he
became a member of our family—a combination of uncle and older brother
to me, as well as my intellectual mentor. That relationship was the context
in which we worked together on The Embodied Mind in Paris from 1986
to 1989.
Varela had moved to Paris from Chile by way of the Max Planck Institute
in Frankfurt (where he had collaborated with neuroscientist Wolf Singer for
a year)2 in order to set up his laboratory investigating the neurophysiology
of vision. I had graduated from Amherst College, where I majored in Asian
Studies and studied Buddhist philosophy. I planned to write my philosophy
dissertation in cognitive science and the philosophy of mind. My first pub-
lished paper—a revision of my undergraduate thesis on Martin Heidegger
and the Japanese philosopher Nishitani Keiji—had just been published in
the journal Philosophy East and West.3 Varela had read the paper (I still have
the typewritten letter he sent me from the Max Planck Institute with
his comments on an early draft) and he encouraged me to apply to a
xviii Evan Thompson

German philosophy foundation for research support. A grant from the

foundation—the Stiftung Zur Förderung der Philosophie—supported my
stay in Paris in the summer of 1986. That summer Varela also suggested that
I write my dissertation on theories of perception, using color vision, and
specifically the investigation of color vision in different animal species, as
my focus. Comparative color vision was the main focus of Varela’s experi-
mental work at the time, so I learned color vision science and wrote my
dissertation in his lab while we worked together on this book.4
Eleanor Rosch joined us in 1989. I had moved to Berkeley, where I was a
visiting postdoctoral scholar in philosophy, and where Rosch was a profes-
sor of psychology. Varela and Rosch had also been friends for many years.
The three of us finished the book in 1989–1990.
By the end of our first summer working together in 1989, Varela and I
had a first draft of the core chapters and a working title—Worlds Without
Ground, which became the title of part V—suggested by my father. (We
changed the title to The Embodied Mind in 1990.) The title came from one of
our guiding ideas, the philosophical idea of groundlessness. In Buddhist phi-
losophy, groundlessness means that phenomena lack any inherent and
independent being; they are said to be “empty” of “own being.” In Western
philosophy, groundlessness means that knowledge and meaning lack any
absolute foundation. Biology and cognitive science were arriving at the
same idea—that human cognition is not the grasping of an independent,
outside world by a separate mind or self, but instead the bringing forth or
enacting of a dependent world of relevance in and through embodied
action. Cognition as the enaction of a world means that cognition has no
ground or foundation beyond its own history, which amounts to a kind
of “groundless ground.” At the same time, the discovery of groundlessness
places us in an existential quandary because we habitually experience
things as if they did have an absolute ground, either in what we take to be
the outside world or in what we take to be our self. Is this discrepancy
between scientific knowledge and lived experience inevitable and insur-
mountable? Or are cognitive science and human experience somehow
reconcilable? Is it possible for cognitive science and human experience to
reshape each other in a transformative way beyond our scientific and habit-
ual, experiential reifications of a separate self and an independent world?
These questions were the ones that motivated and inspired us when we set
out to write this book.
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