Who is it that is perceiving these interdependent processes. Body and mind can be experienced in a meaningful way as actually not separate. Beginning meditators are usually shocked. One evening a wandering yogin stopped by his cottage asking for food. The technique is usually to return again and again to the object of meditation.
At some point, researchers will need to address a potential revolution in our understanding of the body: It is nontemporal, not located in time, not localizable in the past, future, or even present, timeless. Is this not the very picture of the cognitive scientist's models of action.
Progressively increase the size of the body so that the traveler is exploring at increasingly micro levels of structure; then turn the contemplation onto the traveller who is doing the exploring.
She shows that the idea of mind espoused by cognitive science is that of samsaric mind experienced by beginning meditators.
There is no desire in it, no reaching beyond the experience itself. What the psychological paradigms lack, however, and could well use, is the account contributed by the meditative traditions of how people can go beyond the self monitoring and appraisal mode of feeling and acting to tap into their more integrated 'wisdom' mode.
But if I am not such a second separate and temporally continuous knower, then who is it about whose fate I am so emotionally concerned. This is a necessary and a most useful distinction for our knowing of both beings and Being simultaneously.
Reviewed by DCandGW compuserve. For a review see Donaldson, M. Now let's look at the implications of this portrait of the mind for the issues raised by the Shalipa story.
What portrait of the human do we have that led to modernism and to it's present breakdown as described elsewhere in this volume. The slightest hope of self enhancement money, praise, pleasure arouses excitement, desire or greed.
This version of the Shalipa story is from an oral account by the late Jamgon Kongtrul. Being is oneness and pervasiveness.
It is the mode of knowing, feeling, and acting called samsara in Buddhist terminology, the wheel of existence to which sentient beings are bound by their habits unless they do something to break those habits.
A panoply of techniques exist in all the traditions for challenging or pacifying the sense of separateness and for an intelligent destruction of the artificial sense of an observer.
Other meditative traditions bear similar descriptions. Emotion is an area in which interesting congruences exist between reports of meditators and some laboratory experimental work.
Buddhist instructions often stress watchfulness, and some forms of Hinduism teach a witness consciousness. Perhaps that is why humans are so enamored of views and sweeping vistas.
When actions 'come from' this mode of knowing and being, they happen with felt spontaneity, and turn out to be situationally appropriate, of benefit to others, and sometimes shockingly skillful. Where is the mind when I am 'spaced out' and not 'in' the body. I will focus on the phenomenological elaboration of our knowing Portraits of the mind in cognitive science and meditation.
At the same time that people identify themselves with an emotion they may also be seeing that emotion as an other, as something outside of themselves of whose 'attack' they can be afraid. These channels do not correspond to western neurological maps.
Our awareness directly knows Being and our awareness can directly know the Being-ness of beings. For this nontemporality, some traditions use the word permanent. Experience of the body and experience of emotions are aspects of the knowing and feeling self so pointedly confusing to beginning meditators that these areas deserve special comment.
If you will follow my instructions, I will teach you to destroy all fear. Eleanor Rosch. In J. Pickering (ed.) Essays on Buddhism and Psychology Surrey: Curzon Press, From the Tibetan Buddhist tradition comes the following story: Shalipa was a low-caste woodcutter who lived near the charnel ground of Bighapur.
The only way to do this is to rely on the authority of individual experience; quibbling about. Read "The authority of experience: essays on Buddhism and psychology ; John Pickering (Ed.), Curzon Press, Richmond, Surrey (), xviii+ pp., Behaviour Research and Therapy" on DeepDyve, the largest online rental service for scholarly research with thousands of academic publications available at your fingertips.
The Authority of Experience: Readings on Buddhism and Psychology (Curzon Studies in Asian Philosophy) 1st Edition. Written by psychologists and scholars, the essays discuss many of the difficult questions raised by Buddhism’s increased presence.
In particular the issue of the balance between authenticity and accessibility is thesanfranista.coms: 1. This collection of writings presents contemporary views on the integration of Buddhism in the West.
Over the past few decades Buddhism has deepened its presence in the West and as a result teachings and practices are becoming integrated with those of Western psychology in a more productive way.4/5(1). In contemporary Jungian archetypal psychology there is a similar distinction between the knowing of mind of ordinary life world of lived experience and the knowing of the archetypal dimension of lived experience, as well as the knowing of the primordial awareness dimension of pure potentiality.
A discussion of the transcendent process and peak experience with respect to Cancer patients In the field of psychology arguments have to be built on an empirical scientific evidence basis, and personal spiritual experiences cannot be used as evidence for any scientific argument.The authority of experience essays on buddhism and psychology