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2011, Journal of Consciousness Exploration & Research
Almost always, the self is involved in our perception of the world, thinking, and actions, but it does momentarily step aside now and then. I describe below a few of my experiences of selftranscendence that seem quite ordinary with nothing mysterious about them and they are all of short duration. To explain how the self is present or not in an experience, I describe some properties characteristic of the self such as its sense of personal identity and ownership of action. Manifestation of these properties in an experience indicates the presence of the self and absence of these properties indicates its absence. In an act of observation, full attention paid to what is being observed seems to push every thought, including the self, out of the conscious mind and keep it fully occupied with the act of observation. A characteristic property of the selftranscendent state seems to be that one can only recognize such a state as being free from self, but one cannot prove that it is so because the outward effect of the state may be the same as that of an alternative state where the self is present.
(From my Editor's Introduction, "Transcending Self-Consciousness" in Papers) Self-transcendence should not be confused with the self-transformation that takes place throughout one’s life. One changes, often in unexpected ways, but the self still feels it is at helm of action and is the guiding light of consciousness. The self may be transformed so it becomes more transparent or permeable, and, in that way, one edges towards self-transcendence. But absolute transcendence of the self would dissolve that self with original awareness continuing in an unfathomably intense present without a past or future. Awareness-in-itself could be said to be aware of nothing or of everything, for without differentiation there could be no difference. But, self-consciousness transcended (as opposed to self-dissolution, so the remembering self remains itself remembered) could have metaphysical implications: Those who have cultivated the transcending of self-consciousness in life, experiencing it over and over again and gaining a measure of control over the awakening, may well be able to retain the artifacts of selfhood – memories – as original awareness leaves the body behind, that is, in death. Just as the electricity continues after the light bulb darkens, life energy withdraws from the body but continues as unbound dynamism, but, in the latter case of self as silent witness, the memories of a lifetime may go with it, perhaps to enrich the manifold of experience in that source, which, in this way undergoes change and learning. Without those memories, able to withstand such radical decentering, the self dies with the body.
Review of General Psychology, 2017
Various forms of self-loss have been described as aspects of mental illness (e.g., depersonalization disorder), but might self-loss also be related to mental health? In this integrative review and proposed organizational framework, we focus on self-transcendent experiences (STEs)—transient mental states marked by decreased self-salience and increased feelings of connectedness. We first identify common psychological constructs that contain a self-transcendent aspect, including mindfulness, flow, peak experiences, mystical-type experiences, and certain positive emotions (e.g., love, awe). We then propose psychological and neurobiological mechanisms that may mediate the effects of STEs based on a review of the extant literature from social psychology, clinical psychology, and affective neuroscience. We conclude with future directions for further empirical research on these experiences.
The principle of transcendence, implicit in any consciousness, sets the stage for a variety of psychological experiences indispensable to being human. Can we fully claim the knowledge of all forms of psychological self-transcendence? I will present the findings concerning the robust introspective self-experience in Christian prayer, whereby transcendence is internal, and is realized as an embodied stratified self-constitution engaging the internal I-Thou. Two different forms of experience, egological and non-egological, contribute to shaping the important religious concepts of the Ladder and of the Ascent of the Soul. This experience leads to self-knowledge, and to positive characterological transformation, which in turn heals the traces of prior traumas and integrate the " shadow ". Using the example of this experience, I will show how the psychology of transcendence pushes the boundaries of neuroscience by challenging the latter to expand its old theories and generate new ones, such as non-linear dynamics or neuroquantology. I will begin with reflection on the foundational role of transcendence in human experience. Experience equals consciousness, and consciousness amounts to self-transcendence. In fact, empirical consciousness is self-transcendence: while the contents of consciousness consists of one's self and the world, consciousness is implicitly subjective. Insofar as this subjective consciousness is intertwined the world, the subject matter of psychology is the self's responses to the world. These responses were researched to a great extent, both by psychology and natural science; by contrast, the responses of consciousness to itself, which is its introspective self-knowledge, are much less researched; next to nothing has been done in terms of thematization of introspection necessary to conduct such research.
Various forms of self-loss have been described as aspects of mental illness (e.g., depersonalization disorder), but might self-loss also be related to mental health? In this integrative review and proposed organizational framework, we focus on self-transcendent experiences (STEs)-transient mental states marked by decreased self-salience and increased feelings of connectedness. We first identify common psychological constructs that contain a self-transcendent aspect, including mindfulness, flow, peak experiences, mystical-type experiences, and certain positive emotions (e.g., love, awe). We then propose psychological and neurobiological mechanisms that may mediate the effects of STEs based on a review of the extant literature from social psychology, clinical psychology, and affective neuroscience. We conclude with future directions for further empirical research on these experiences.
Journal of Consciousness Exploration & Research [JCER]: Focus Issue on Self-Transcending Experience: Narrative & Analysis, 2011
But, self-consciousness transcended (as opposed to self-dissolution, so the remembering self remains itself remembered) could have metaphysical implications: Those who have cultivated the transcending of self-consciousness in life, experiencing it over and over again and gaining a measure of control over the awakening, may well be able to retain the artifacts of selfhood – memories – as original awareness leaves the body behind, that is, in death. Just as the electricity continues after the light bulb darkens, in either case, life energy withdraws from the body but continues as unbound dynamism, but, in the latter case of self as silent witness, the memories of a lifetime may go with it, perhaps to enrich the manifold of experience in that source, which, in this way undergoes change and learning. Without those memories, able to withstand such radical decentering, the self dies with the body.
Buddhist Studies Review, 2013
Buddhism teaches that ‘self’ as a substantial, enduring entity is an illusion. But for self to be an illusion there must be something in our experience that is misinterpreted as self. What is this? The notion of an experiential self plays an important role in phenomenological investigations of conscious experience. Does the illusion of self consist in mistaking a purely experiential self for a substantial self? I argue against this and locate the source of the illusion in time-consciousness. It is the essence of consciousness to flow, but the flow of consciousness presupposes an experiential present. The experiential present — an abiding sense of ‘now’ — is the dimension through which experiences are experienced as streaming. It is this, I argue, that is misinterpreted as an enduring self. I support my account by arguing that the synchronic and diachronic unity of consciousness can be accounted for in terms of impersonal, temporal experience, and that conceiving of consciousness as ...
The claim that we are subjects of experience, i.e. beings whose nature is intimately bound up with consciousness, is in many ways a plausible one. There is, however, more than one way of developing a metaphysical account of the nature of subjects. The view that subjects are essentially conscious has the unfortunate consequence that subjects cannot survive periods of unconsciousness. A more appealing alternative is to hold that subjects are beings with the capacity to be conscious, a capacity which need not always be exercised. But this view can itself be developed in more than one way. The option I defend here is that subjects are nothing more than capacities for consciousness, a view I call the ‘C-theory’. Although the C-theory supplies us with a potentially appealing account of the nature of subjects (and hence ourselves), there are challenges to be overcome. Olson has argued that identifying ourselves with what are, in effect, parts of human organisms leads to a variety of intolerable problems. I suggest that these problems are by no means insuperable. Bayne and Johnston have argued that identifying subjects with experience-producing systems is confronted with a different difficulty. What if these systems can produce multiple streams of consciousness at once. Whatever else they may be, aren’t subjects the kind of thing that can have just one stream of consciousness at a time? In response I argue that this is true in one sense, but not in another. Once this is appreciated, the notion that a subject could have several streams of consciousness at once no longer seems absurd, or impossible.
Frontiers in Psychology, 2024
The primary determinant of the self (S) is the conscious experience (CE) we have of it. Therefore, it does not come as a surprise that empirical research on S mainly resorts to the CE (or lack of CE) that subjects have of their S. What comes as a surprise is that empirical research on S does not tackle the problem of how CE contributes to building S. Empirical research investigates how S either biases the cognitive processing of stimuli or is altered through a wide range of means (meditation, hypnosis, etc.). In either case, even for different reasons, considerations of how CE contributes to building S are left unspecified in empirical research. This article analyzes these reasons and proposes a theoretical model of how CE contributes to building S. According to the proposed model, the phenomenal aspect of consciousness is produced by the modulation-engendered by attentional activity-of the energy level of the neural substrate (that is, the organ of attention) that underpins attentional activity. The phenomenal aspect of consciousness supplies the agent with a sense of S and informs the agent on how its S is affected by the agent's own operations. The phenomenal aspect of consciousness performs its functions through its five main dimensions: qualitative, quantitative, hedonic, temporal, and spatial. Each dimension of the phenomenal aspect of consciousness can be explained by a specific aspect of the modulation of the energy level of the organ of attention. Among other advantages, the model explains the various forms of S as outcomes resulting from the operations of a single mechanism and provides a unifying framework for empirical research on the neural underpinnings of S.
Some meditative experiences are reported to involve a change in the meditator’s sense of self. For instance, some practitioners of body-scan meditation report a felt dissolution of bodily boundaries and a corresponding change in their bodily sense of self. In “pure-consciousness-events” some subjects report a sense of self as pure consciousness, while others report a loss of the sense of self. In this chapter, I will use recent philosophical and empirical work on the phenomenal self and the variability of self-experience to explore possible connections with particular types of meditative experience. In particular, I will differentiate minimal subjectivity from the more complex and plastic phenomena of self-identification, self-location, and a strong first-person perspective. I will discuss how certain reported meditative experiences transform key aspects of phenomenal self-experience, such as phenomenal (dis-)identification with the body, agency, spatial location, and the phenomenal field. I will then discuss implications for the study of consciousness, the self, and meditation.
Dialogue, 2005
ABSTRACTThis article defends two theses: that a mental state is conscious if and only if it has phenomenal character, i.e., if and only if there is something it is like for the subject to be in that state, and that all state consciousness involves selfconsciousness, in the sense that a mental state is conscious if and only if its possessor is, in some suitable way, conscious of being in it. Though neither of these theses is novel, there is a dearth of direct arguments for them in the scholarly literature and the relationship between them has so far gone underrecognized. This article attempts to remedy this lack, advancing the claim that if all conscious states have phenomenal character, then all state consciousness involves self-consciousness.
A discussion of P. F. Strawson's account of transcendental self-consciousness in The Bounds of Sense. With a reply by Strawson. Published in P. Sen & R. Verma eds. The Philosophy of P. F. Strawson (ICPR 1995).
2011
clasp", we would also "lose self-possession" and apparently go mad and die as a result. Of course, Graves is likely writing with the irony of the modernist poet, smiling grimly or perhaps sadly at our distance from raw experience.
In this essay, I investigate one aspect of Kant's larger theory of the transcendental self. In the Prolegomena, Kant says that the transcendental self can be represented as a feeling of existence. In contrast to the view that Kant errs in describing the transcendental self in this fashion, I show that there exists a strand in Kant's philosophy that permits us to interpret the representation of the transcendental self as a feeling of existence—as the obscurely conscious and temporally inaccessible modification of the state of the discursive subject, which is built into all the representations of such a subject. I also provide an account of how the transcendental self can be legitimately understood both as an epistemic condition for the possibility of experience as well as the representation of a non-naturalistic feeling of existence.
Some philosophers suggest that a minimal form of self-awareness is an integral element of the way in which all experiences are given (SPC: self-presenting claim). The main argument for this is that the phenomenological quality of 'mineness' of the experience reveals the self as a part of all experiences. Since the sense of mineness is taken as intrinsic to the givenness of the experience, it counts as an argument for the SPC. In this essay, I assess this claim and its main argument. After describing the phenomenological approach to selfawareness that grounds the discussion, I comment on some pathological cases that challenge the SPC. After this, I examine the standard reply in defence of the SPC and I focus the discussion on cases of thought insertion. I conclude that although the standard reply adds interesting elements to the general discussion, it becomes philosophically problematic especially when it tries to deal with cases of thought insertion.
Philosophy and the Mind Sciences, 2020
It is often claimed that a minimal form of self-awareness is constitutive of our conscious experience. Some have considered that such a claim is plausible for our ordinary experiences but false when considered unrestrictedly on the basis of the empirical evidence from altered states. In this paper I want to reject such a reasoning. This requires, first, a proper understanding of a minimal form of self-awareness – one that makes it plausible that minimal self-awareness is part of our ordinary experiences. I will argue that it should be understood as Perspectival First-Person Awareness (PFP-Awareness): a non-conceptual identification-free self-attribution that defines the first-person perspective for our conscious experience. I will offer a detailed characterization of PFP-Awareness in semantic and epistemological terms. With this tool in hand, I will review the empirical literature on altered states. I will focus on psychedelics, meditation and dreams, as they have been claimed to pr...
Current theories in psychology conceptualize self-transcendence as a personality trait, a developmental construct, and a particular class of anomalous experience. Despite extensive research on self-transcendence, the process, outcomes, and nature of self-transcendent experience (STE) remain elusive. This study focused on the self-reported narratives of STE in 15 healthy adults. Accounts were collected in face-to-face interviews, transcribed, and thematically analyzed using grounded theory methodology. Qualitative results were recursively examined to construct a preliminary mid-range theory of STE in healthy adults. Three major theme areas emerged from interview data. These were (a) context, (b) phenomenology, and (c) aftermath of STE. Each of these major themes was further divided into distinct sub-themes, including setting, perceptual alterations, and long-term effects. The resulting interpretation of STE is discussed in light of current literature and directions for future research.
Frontiers in Psychology, 2020
Self-transcendence has been characterized as a decrease in self-saliency (ego disillusionment) and increased connection, and has been growing in research interest in the past decade. Several measures have been developed and published with some degree of psychometric validity and reliability. However, to date, there has been no review systematically describing, contrasting, and evaluating the different methodological approaches toward measuring self-transcendence including questionnaires, neurological and physiological measures, and qualitative methods. To address this gap, we conducted a review to describe existing methods of measuring self-transcendence, evaluate the strengths and weaknesses of these methods, and discuss research avenues to advance assessment of self-transcendence, including recommendations for suitability of methods given research contexts.
"At the point where we have been stripped to the simple human essence, we discover participation in an order of reality beyond the self." "We must return to the inarticulate or experiential order that has been there all along." "(W)hat is at stake in our acceptance or refusal of participation in that order is nothing less than our humanity itself." "Our problem is the loss of contact with the ordering spiritual traditions of Western civilization, and the resulting necessity of reestablishing the connection or discovering new spiritual sources of order." (David Walsh, After Ideology, 1990, pp. 257-264) David Walsh's reference to "self-transcendence", in the passage which inspired the topic of this project, occurs within the context of a work which aims to show that modernity must be diagnosed as a period of prolonged and profound spiritual disintegration. According to Walsh, the widespread destructiveness
Suppose the mind to be reduc'd even below the life of an oyster. Suppose it to have only one perception, as of thirst or hunger. Consider it in that situation. Do you conceive of any thing but merely that perception? Have you any notion of self or substance? If not, the addition of other perceptions can never give you that notion.
Religious Individualisation, 2019
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