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Inner Strength Theory(2011).
"Transcending the Shamed Self" 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. (2010). "Letting Go: Six
Stages." 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. (2006). "Follow the River of
Inner Rhythm," Common Sense, July-August, 16-17. Explains the Buddhist notion of non-clinging by
contrasting our constantly changing inner experience with a sense of abiding,
unconditional well-being. (2005). "Degrees of Separation." 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. 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. (2003). "Toward a Theory of
Spirituality." 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. (2003). "Soma: A Naturalistic
Theory of Enlightenment." Explains enlightenment in terms of soma,
the state of being somatically awake. Excerpted from Feeling
and Time (click here). (2003). Feeling and Time:
Living Whole in the Information Age. 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). Reprinted in
(2000) Realization.org (online magazine), September 7. Review of Austin's encyclopedic study of
the brain mechanisms possibly underlying enlightenment. Compares three books in their approach to studying
enlightened consciousness. (1998). "The Hard Problem As Koan." 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 (1967). "Bergson's
Intuitional Approach to Free Will." The Modern Schoolman, 45,
123-144. Explains the role of intuition in |
