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Explores the journey beyond union, beyond self and God, into the silent and still regions of the Unknown.
Within the traditional framework, the Christian notion of loss-of-self is generally regarded as the transformation or loss of the ego (lower self) as it attains to the higher or true self in its union with God. Thus, because self at its deepest center is a run-on with the divine, I had never found any true self apart from God, for to find the One is to find the other. Because this was the limit of my expectations, I was all the more surprised and bewildered when many years later I came upon a permanent state in which there was no self, no higher self, true self, or anything that could be called a self. Clearly, I had fallen outside my own, as well as the traditional frame of reference, when I came upon a path that seemed to begin where the writers on the contemplative life had left off. But with the clear certitude of the self's disappearance, there automatically arose the question of what had fallen away--what was the self? What, exactly, had it been? Then too, there was the all-important question: what remained in its absence? This journey was the gradual revelation of the answers to these questions, answers that had to be derived solely from personal experience since no outside explanation was forthcoming.
According to Thomas Metzinger, no such things as selves exist in the world: nobody ever had or was a self. All that exists are phenomenal selves, as they appear in conscious experience. The phenomenal self, however, is not a thing but an ongoing process; it is the content of a "transparent self-model." In Being No One, Metzinger, a German philosopher, draws strongly on neuroscientific research to present a representationalist and functional analysis of what a consciously experienced first-person perspective actually is. Building a bridge between the humanities and the empirical sciences of the mind, he develops new conceptual toolkits and metaphors; uses case studies of unusual states of mind such as agnosia, neglect, blindsight, and hallucinations; and offers new sets of multilevel constraints for the concept of consciousness. Metzinger's central question is: How exactly does strong, consciously experienced subjectivity emerge out of objective events in the natural world? His epistemic goal is to determine whether conscious experience, in particular the experience of being someone that results from the emergence of a phenomenal self, can be analyzed on subpersonal levels of description. He also asks if and how our Cartesian intuitions that subjective experiences as such can never be reductively explained are themselves ultimately rooted in the deeper representational structure of our conscious minds.
The aim of this volume is to discuss recent research into self-experience and its disorders, and to contribute to a better integration of the different empirical and conceptual perspectives. Among the topics discussed are questions like 'What is a self?, ' 'What is the relation between the self-givenness of consciousness and the givenness of the conscious self?', 'How should we understand the self-disorders encountered in schizophrenia?' and 'What general insights into the nature of the self can pathological phenomena provide us with?' Most of the contributions are characterized by a distinct phenomenological approach.The chapters by Butterworth, Strawson, Zahavi, and Marbach are general in nature and address different psychological and philosophical aspects of what it means to be a self. Next Eilan, Parnas, and Sass turn to schizophrenia and ask both how we should approach and understand this disorder, and, more specifically, what we can learn about the nature of selfhood and existence from psychopathology. The chapters by Blakemore and Gallagher present a defense and a criticism of the so-called model of self-monitoring, respectively. The final three chapters by Cutting, Stanghellini, Schwartz and Wiggins represent anthropologically oriented attempts to situate pathologies of self-experience.(Series B)
It is a truism to suggest that celebrity pervades all areas of life today. The growth and expansion of celebrity culture in recent years has been accompanied by an explosion of studies of the social function of celebrity and investigations into the fascination of specific celebrities. And yet fundamental questions about what the system of celebrity means for our society have yet to be resolved: Is celebrity a democratization of fame or a powerful hierarchy built on exclusion? Is celebrity created through public demand or is it manufactured? Is the growth of celebrity a harmful dumbing down of culture or an expansion of the public sphere? Why has celebrity come to have such prominence in today’s expanding media? Milly Williamson unpacks these questions for students and researchers alike, re-examining some of the accepted explanations for celebrity culture. The book questions assumptions about the inevitability of the growth of celebrity culture, instead explaining how environments were created in which celebrity output flourished. It provides a compelling new history of the development of celebrity (both long-term and recent) which highlights the relationship between the economic function of celebrity in various media and entertainment industries and its changing social meanings and patterns of consumption.
What altered states of consciousness—the dissolution of feelings of time and self—can tell us about the mystery of consciousness. During extraordinary moments of consciousness—shock, meditative states and sudden mystical revelations, out-of-body experiences, or drug intoxication—our senses of time and self are altered; we may even feel time and self dissolving. These experiences have long been ignored by mainstream science, or considered crazy fantasies. Recent research, however, has located the neural underpinnings of these altered states of mind. In this book, neuropsychologist Marc Wittmann shows how experiences that disturb or widen our everyday understanding of the self can help solve the mystery of consciousness. Wittmann explains that the relationship between consciousness of time and consciousness of self is close; in extreme circumstances, the experiences of space and self intensify and weaken together. He considers the emergence of the self in waking life and dreams; how our sense of time is distorted by extreme situations ranging from terror to mystical enlightenment; the experience of the moment; and the loss of time and self in such disorders as depression, schizophrenia, and epilepsy. Dostoyevsky reported godly bliss during epileptic seizures; neurologists are now investigating the phenomenon of the epileptic aura. Wittmann describes new studies of psychedelics that show how the brain builds consciousness of self and time, and discusses pilot programs that use hallucinogens to treat severe depression, anxiety, and addiction. If we want to understand our consciousness, our subjectivity, Wittmann argues, we must not be afraid to break new ground. Studying altered states of consciousness leads us directly to the heart of the matter: time and self, the foundations of consciousness.
The Real Christ is simply the E=MC2 of theology, unfolding the deepest mysteries of the Trinity with profound clarity. This is a must read book for anyone who has struggled with remaining a Christian or grown frustrated with the banality of what seems to be the "Jesus Industry" of corporate Christianity. Please prayerfully and slowly read The Real Christ. It is full of some of the most liberating and transforming ideas currently available to humankind. It is what Christianity was meant to be and, quite truthfully, must still become. We are urged to take up and read, and consider again the complete superstructure that is Christianity so to really discover and really become Christ.
This book shows how, once we have adjusted to the unitive state, the spiritual journey moves on to yet another more final ending. In our major religious traditions, the outstanding milestone in the spiritual journey is the permanent, irreversible transcendence of the self center or ego. The fact that a great deal has been written about the journey to this point means that many people have come this far. But what, we might ask, comes next? Looking ahead we see no path; even in the literature there seems to be nothing beyond an abiding awareness of oneness with God. Had this path been mapped in the literature, then at least we would have known that one existed; but where no such account exists, we assume there is no path and that union of self and God is the final goal to be achieved. The main purpose of The Path to No-Self is to correct this assumption. It verifies that a path beyond union does indeed exist, that the eventual falling away of the unitive state happens as the culmination of a long experiential journey beyond the state. The author shows that a path exists between the transcendence of the ego (self-center), which begins the unitive state, and the later falling away of all self (the true self), which ends the unitive state. As a first hand account, The Path to No-Self will be of interest to those with similar experiences, or those searching for a better understanding of their own spiritual journey. Since the journey is concerned with the effects of grace on human consciousness, the book will be of interest to those psychologists concerned with the transformational process.
How do our brains store—and then conjure up—past experiences to make us who we are? A twinge of sadness, a rush of love, a knot of loss, a whiff of regret. Memories have the power to move us, often when we least expect it, a sign of the complex neural process that continues in the background of our everyday lives. This process shapes us: filtering the world around us, informing our behavior and feeding our imagination. Psychiatrist Veronica O’Keane has spent many years observing how memory and experience are interwoven. In this rich, fascinating exploration, she asks, among other things: Why can memories feel so real? How are our sensations and perceptions connected with them? Why is place so important in memory? Are there such things as “true” and “false” memories? And, above all, what happens when the process of memory is disrupted by mental illness? O’Keane uses the broken memories of psychosis to illuminate the integrated human brain, offering a new way of thinking about our own personal experiences. Drawing on poignant accounts that include her own experiences, as well as what we can learn from insights in literature and fairytales and the latest neuroscientific research, O’Keane reframes our understanding of the extraordinary puzzle that is the human brain and how it changes during its growth from birth to adolescence and old age. By elucidating this process, she exposes the way that the formation of memory in the brain is vital to the creation of our sense of self.
The tenth-anniversary edition of the book that changed lives in profound ways, now with a new foreword and afterword. In 2006, a groundbreaking feature-length film revealed the great mystery of the universe—The Secret—and, later that year, Rhonda Byrne followed with a book that became a worldwide bestseller. Fragments of a Great Secret have been found in the oral traditions, in literature, in religions and philosophies throughout the centuries. For the first time, all the pieces of The Secret come together in an incredible revelation that will be life-transforming for all who experience it. In this book, you’ll learn how to use The Secret in every aspect of your life—money, health, relationships, happiness, and in every interaction you have in the world. You’ll begin to understand the hidden, untapped power that’s within you, and this revelation can bring joy to every aspect of your life. The Secret contains wisdom from modern-day teachers—men and women who have used it to achieve health, wealth, and happiness. By applying the knowledge of The Secret, they bring to light compelling stories of eradicating disease, acquiring massive wealth, overcoming obstacles, and achieving what many would regard as impossible.