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, 2011; Hasenkamp and Barsalou, 2012; Pagnoni, 2012; Taylor et al., 2013; Josipovic, 2014), but although interesting, a thorough consideration of these efforts is impossible here. Patanjalis definition consider meditation and its obstacles, i.e., flutuations of the mind. According to Patanjali, five types of fluctuations of mind should be overcome in order to attain concentration (meditation): (1) veridical cognition on the basis of perception, logical reasoning, and verbal communication, (2) illusory imagination, (3) linguistic conceptualizations, (4) sleep, and (5) memory (Woods, 1927/2003; Rao, 2011, p. xxx, 17ff). These fluctuations corresponds to, roughly speaking, the full range of mental states which the mind may pass through during normal life activity as they are described in modern psychology. All of these different ��states of mind�� in activity are more or less goal-directed (e.g. internally vs. externally defined) and characterized by continuously changing constellations of motivations, goal-related Ramoplanin cognition-emotion, and operational regulatory mental and sensory-motor processes (Leont'ev, 1974; Leontev, 1978). They are realized by task-related functional brain systems integrating functionally differentiated and anatomically distributed areas of the whole brain, not by patches of local ��activated�� areas (Brodmann, 1909/1985; Vygotsky, 1934/1997; Anokhin, 1969, 1974; Luria, 1973; Edelman and Tononi, 2000; Freeman, 2000; Raichle and Gusnard, 2005). The evolution of the functional brain systems is reflected in changing patterns of local activations and deactivations as revealed by fMRI. They correspond to the establishment and dissolution of functional synchronization of neural activity in distributed local populations of synapses (Magri et al., 2012), reflecting changes in intentional focus, emotional coloring, cognitive strategies, and processing routines etc. One example is the change from mind wandering (whatever its specific content) into concentration on a chosen meditative focus (e.g., Guo and Pagnoni, 2008; B?rentsen, 2011; Hasenkamp et al., 2012). Even if it would be possible to control the exact nature of the momentary meditative focus and the qualitative contents of the contrasting ��mind wandering�� episode, it is however unlikely, that any two instances would be reflected in identical patterns of local activations and deactivations (cf, McGonigle et al., 2000). Meditation as such is probably not reflected in a specific momentary pattern of ��activations�� and ��deactivations,�� as these are currently understood. But meditation may correspond to a specific kind of global dynamic of changing systems of coactivated brain areas, and this dynamic may be different from those that corresponds to the five mentioned ��fluctuations�� during mundane states of consciousness.