Binocular rivalry occurs when the eyes are presented with different stimuli and subjective perception alternates between them. Though recent years have seen a number of models of this phenomenon, the mechanisms behind binocular rivalry are still debated and we still lack a principled understanding of why a cognitive system such as the brain should exhibit this striking kind of behaviour. Furthermore, psychophysical and neurophysiological (single cell and imaging) studies of rivalry are not unequivocal and have proven difficult to reconcile within one framework. This review takes an epistemological approach to rivalry that considers the brain as engaged in probabilistic unconscious perceptual inference about the causes of its sensory input. We describe a simple empirical Bayesian framework, implemented with predictive coding, which seems capable of explaining binocular rivalry and reconciling many findings. The core of the explanation is that selection of one stimulus, and subsequent alternation between stimuli in rivalry occur when: (i) there is no single model or hypothesis about the causes in the environment that enjoys both high likelihood and high prior probability and (ii) when one stimulus dominates, the bottom–up, driving signal for that stimulus is explained away while, crucially, the bottom–up signal for the suppressed stimulus is not, and remains as an unexplained but explainable prediction error signal. This induces instability in perceptual dynamics that can give rise to perceptual transitions or alternations during rivalry.

In our society where interest in Buddhist meditation is expanding enormously, numerous scientific studies are now conducted on the neurophysiological effects of meditation practice and on the neural correlates of meditative states. However, very few studies have been conducted on the experience associated with contemplative practice: what it is like to meditate – from instant to instant, at different stages of the practice – remains almost invisible in contemporary contemplative science. New concrete “micro-phenomenological” interview methods have recently been designed to help us become aware of our lived experience and describe it with rigor and precision. The present article presents the results of a pilot project aiming at applying these methods to the description of meditative experience. The first part of the article describes these methods and the adjustments made to them in order to investigate meditative experience. The second part provides micro-phenomenological descriptions of two processes of which meditation practice enables the practitioner to become aware: the process of loss of contact with the current situation and generation of virtual ones in “mind-wandering” episodes, and the process of emergence of a thought. The third part of the article highlights the interest of such descriptions for meditation practitioners and meditation teachers, defines the status of these results and outlines the research directions they open.

In our society, where interest in Buddhist meditation is expanding enormously, numerous scientific studies are now conducted on the neurophysiological effects of meditation practices and on the neural correlates of meditative states. However, very few studies have been conducted on the experience associated with contemplative practice: what it is like to meditate – from moment to moment, at different stages of practice – remains almost invisible in contemporary contemplative science. Recently, ‘micro-phenomenological’ interview methods have been developed to help us become aware of lived experience and describe it with rigour and precision. The present article presents the results of a pilot project1 aimed at applying these methods to the description of meditative experience. The first part of the article describes these methods and their adjustment for the investigation of meditative experience. The second part provides microphenomenological descriptions of two processes of which meditation practice enables the practitioner to become aware: the process of losing contact with the current situation and generation of virtual ones in ‘mind-wandering’ episodes, and the process of emergence of a thought. The third part of the article highlights the interest such descriptions may have for practitioners and for teachers of meditation, defines the status of these results, and outlines directions for further research.