Reviews a proposed framework for pragmatically unifying psychotherapy.
Explains the current conflict between evidence-based and humanistic-phenomenological therapies (EBTs and HPTs, respectively) and how they can be accommodated.
Describes and explains an experience of self-transcendence in terms of a life-long battle with shame. Distinguishes shame from eight closely related emotions that are often confused with it.
Identifies six stages in which the practice of letting go of our conscious thoughts and feelings allows a primal sense of existence to emerge and transform our everyday lives.
Explains the Buddhist notion of non-clinging by contrasting our constantly changing inner experience with a sense of abiding, unconditional well-being.
Distinguishes among various aspects of separation and identifies how each contributes to our suffering. Explains the contrast between ego and non-ego and between identification and non-identification.
Comparison of a Buddhist and a Christian readings of the famous saying of Ch'ing-yüan Wei-hsin (Seigen Ishin): “Before I had studied Zen for thirty years, I saw mountains as mountains, and waters as waters. When I arrived at a more intimate knowledge, I came to the point where I saw that mountains are not mountains, and waters are not waters. But now that I have got its very substance I am at rest. For it's just that I see mountains once again as mountains, and waters once again as waters.” (The Way of Zen 220 k)
Briefly introduces an argument that the core of spirituality is feeling whole: an unconditional satisfaction in life whatever our circumstances may be. Spirituality, then, is a continuum of liberation from depending on particular circumstances for happiness. At the one extreme is the spiritual slave whose happiness totally depends on present favorable circumstances. At the other extreme is the spiritual genius who finds deep satisfaction in life in even the most unfavorable circumstances. This account provides a criterion for distinguishing functional and dysfunctional spiritual forms and practices.
Explains enlightenment in terms of soma, the state of being somatically awake. Excerpted from Feeling and Time (click here).
Explains how we can live a deeply felt, meaningful life while participating in our complex technoeconomy. The key is soma (being somatically awake), which is the core of the experience traditionally called enlightenment. Explores the relationship between soma and the brain, as well as the role of soma in developmental psychology.
Does not require any previous acquaintance with the related philosophical, psychological, or spiritual literatures. It explains all its terms in ordinary language. Nevertheless, it does require sustained effort.
The contemporary challenge of Buddhism is to show how the inner peace of mindfulness is not only compatible with our complex technoeconomy, but contributes to and is even nourished by it. Buddhism should not escape into a romanticized pastoral past.
Argues against the over-prescription of dru
Argues that psychologists cannot integrate their discipline in terms of contents (the subject matters or methodologies of psychology's many specialties), but they can integrate them dynamically, within each psychologist's own conscious process. This is the integration that psychologists seek at the deepest level.
Trasi's goal is the same as this website's: to "demystify" enlightenment by explaining it in ordinary terms and by describing what enlightened daily living looks like. These links lead to my review and our early correspondence. Click here for his own website.
Brief letter to editor explaining that mindfulness develops skills in managing one's inner consciousness (process) but provides no special expertise in public policy (content).
Review of Austin's encyclopedic study of the brain mechanisms possibly underlying enlightenment.
Compares three books in their approach to studying enlightened consciousness.
The "hard problem" is to explain the relationship between consciousness and the brain. This article argues that the problem is insoluble and as such can be used as a kind of koan to shift our attention from the content of consciousness (focusing on solving the problem) to consciousness itself, which shift allows enlightenment to emerge.
Argues for critical realism: we do know reality, but
always in an incomplete, provisional, and improvable way. Click here for the
Explains the role of intuition in