Neurophenomenology is a research programme aimed at bridging the explanatory gap between first-person subjective experience and neurophysiological third-person data, through an embodied and enactive approach to the biology of consciousness. The present proposal attempts to further characterize the bodily basis of the mind by adopting a naturalistic view of the phenomenological concept of intentionality as the a priori invariant character of any lived experience. Building on the Kantian definition of transcendentality as “what concerns the a priori formal structures of the subject’s mind” and as a precondition for the very possibility of human knowledge, we will suggest that this transcendental core may in fact be rooted in biology and can be examined within an extension of the theory of autopoiesis. The argument will be first clarified by examining its application to previously proposed elementary autopoietic models, to the bacterium, and to the immune system; it will be then further substantiated and illustrated by examining the mirror-neuron system and the default mode network as biological instances exemplifying the enactive nature of knowledge, and by discussing the phenomenological aspects of selected neurological conditions (neglect, schizophrenia) In this context, the free-energy principle proposed recently by Karl Friston will be briefly introduced as a rigorous, neurally-plausible framework that seems to accomodate optimally these ideas. While our approach is biologically-inspired, we will maintain that lived first-person experience is still critical for a better understanding of brain function, based on our argument that the former and the latter share the same transcendental structure. Finally, the role that disciplined contemplative practices can play to this aim, and an interpretation of the cognitive processes taking place during meditation under this perspective, will be also discussed.

Key words: neurophenomenology, kant, a priori, prereflective awareness, default mode network, ongoing activity, free-energy, meditation.

Open peer commentary on the article “The Past, Present and Future of Time-Consciousness: From Husserl to Varela and Beyond” by Shaun Gallagher. Upshot: Enriching the parallel between transcendental phenomenology and enactivism, I briefly discuss the compatibility of the Buddhist perspective with Gallagher’s contribution to time-consciousness. Grounded in his meditative practice and heartfelt engagement with Buddhist philosophy, Varela de-constructed representationalism and its underpinning metaphysical dualism, building up the generative concept of enaction. His approach has been deeply inspired by Madhyamika Buddhism, which describes time-consciousness as that double illusion that frames phenomena as either becoming or permanent.