The Experience Of No Self

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.

Most of us believe that we are unique and coherent individuals, but are we? The idea of a "self" has existed ever since humans began to live in groups and become sociable. Those who embrace the self as an individual in the West, or a member of the group in the East, feel fulfilled and purposeful. This experience seems incredibly real but a wealth of recent scientific evidence reveals that this notion of the independent, coherent self is an illusion - it is not what it seems. Reality as we perceive it is not something that objectively exists, but something that our brains construct from moment to moment, interpreting, summarizing, and substituting information along the way. Like a science fiction movie, we are living in a matrix that is our mind. In The Self Illusion, Dr. Bruce Hood reveals how the self emerges during childhood and how the architecture of the developing brain enables us to become social animals dependent on each other. He explains that self is the product of our relationships and interactions with others, and it exists only in our brains. The author argues, however, that though the self is an illusion, it is one that humans cannot live without. But things are changing as our technology develops and shapes society. The social bonds and relationships that used to take time and effort to form are now undergoing a revolution as we start to put our self online. Social networking activities such as blogging, Facebook, Linkedin and Twitter threaten to change the way we behave. Social networking is fast becoming socialization on steroids. The speed and ease at which we can form alliances and relationships is outstripping the same selection processes that shaped our self prior to the internet era. This book ventures into unchartered territory to explain how the idea of the self will never be the same again in the online social world.

This is the personal account of a two-year journey during which the author experienced the falling away of everything she call a self. The purpose of this book is to help clarify the second movement, to make it more recognizable and to bring to light, if possible, the ultimate final realization of the Christian motion of loss-of-self.

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.

Everybody is aware, all seven billion of us. We are aware of thoughts, feelings, sensations, and perceptions. All people share the experience of being aware, but relatively few people are aware that they are aware. Most people’s lives consist of a flow of thoughts, images, ideas, feelings, sensations, sights, sounds, and so on. Very few people ask, 'What is it that knows this flow of thoughts, feelings, and perceptions? With what am I aware of my experience?' The knowing of our being—or rather, awareness’s knowing of its own being in us—is our primary, fundamental and most intimate experience. It is in this experience that the peace, happiness and love for which all people long reside. The happiness we have sought so long outside of ourselves, in situations, objects and relationships, turns out to be always present and available in the simple knowing of our own being as it truly is. The knowing of our own being shines in each of us as the experience ‘I am’ or ‘I am aware’, or simply the knowledge ‘I’. This obvious, familiar and intimate experience has no objective qualities and is, therefore, overlooked or ignored by the majority of people. This overlooking of our own being is the ultimate cause of unhappiness. What is the nature of the experience of being aware or awareness itself? The exploration of this question is the subject matter of this book and the essence of the Direct Path to peace and happiness. * * * The Essence of Meditation Series presents meditations on the essential, non-dual understanding that lies at the heart of all the great religious and spiritual traditions, compiled from contemplations led by Rupert Spira at his meetings and retreats. This simple, contemplative approach, which encourages a clear seeing of one’s experience rather than any kind of effort or discipline, leads the reader to an experiential understanding of their own essential being and the peace and fulfillment that are inherent within it. Being Aware of Being Aware is the first and introductory volume in The Essence of Meditation Series.

The renowned contemporary mystic and author of The Experience of No-Self presents her philosophical treatise on the nature of Self and God. As a Carmelite nun, Bernadette Roberts pursued a life in union with God. She wrote compellingly about her contemplative spiritual journey in her memoirs The Experience of No-Self and The Path of No-Self. Now she builds on the wisdom she gained, exploring the ultimate consciousness that transcends self and experience. In What Is Self?, Ms. Roberts explains her conceptions of the ego, the self, and the revelations of the contemplative life. Deeply personal and profoundly spiritual, this latest effort puts all of Bernadette’s insights into clearer and sharper perspective—as though her own journey has grown clearer with distance.

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.