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.

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.

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.

Matthew H. Bowker offers a novel analysis of "experience": the vast and influential concept that has shaped Western social theory and political practice for the past half-millennium. While it is difficult to find a branch of modern thought, science, industry, or art that has not relied in some way on the notion of "experience" in defining its assumptions or aims, no study has yet applied a politically-conscious and psychologically-sensitive critique to the construct of experience. Doing so reveals that most of the qualities that have been attributed to experience over the centuries — particularly its unthinkability, its correspondence with suffering, and its occlusion of the self — are part of unlikely fantasies or ideologies. By analyzing a series of related cases, including the experiential education movement, the ascendency of trauma theory, the philosophy of the social contract, and the psychological study of social isolation, the book builds a convincing case that ideologies of experience are invoked not to keep us close to lived realities and ‘things-in-themselves,’ but, rather, to distort and destroy true knowledge of ourselves and others. In spite of enduring admiration for those who may be called champions of experience, such as Michel de Montaigne, Ralph Waldo Emerson, and others treated throughout the work, the ideologies of experience ultimately discourage individuals and groups from creating, resisting, and changing our experience, urging us instead to embrace trauma, failure, deprivation, and self-abandonment.

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.