Which “ordinary” psychological functions are included within this second, psychic, category? They represent higher-level integrations of functions that are at once cognitive, emotional, and instinctual.

Rarely, some very special experiences arise from unusual changes within our psyche. These novel states expand pre-attentive and intuitive functions in extraordinary ways. Their underlying deconditionings of the self unveil profound, direct insights into the way reality is experienced. The extraordinary insightful states of kensho-satori and Being exemplify such rare moments of experiential realization. Figure 4 illustrates the mental field of insight-wisdom during kensho-satori. Please note how substantially this more advanced state of “awakening” differs from the earlier state of internal absorption. Moreover, absorptions are also lacking in the potential to transform traits of character. [Figure 4 Here]

Locked within our ordinary egocentric consciousness, is it intellectually possible to appreciate the nature of any state so devoid of its usual, dominating internal sense of self? No. Why not? Because we’ve always inhabited a dual world of our own making, both consciously and subconsciously. We do have a perspective on that “other” outside world at large, but it arises only from the self trapped inside this habitual self/other dichotomy.

However, let’s suppose that this usual subjective sense of an inside, egocentric self were to vanish. Does such a moment of “no-self” imply that consciousness is lost? No. What does happen, as the result of this shift? The residual witnessing awareness now opens up to experience --- with utmost clarity and depth of meaning --- the whole Other covert aspect of this former duality. The technical term for such non-subjective perception is allocentric awareness (allo implies other; ego implies self).

How does this no-self, allocentric field of other-centered perception enter experience? In the extraordinary state of kensho-satori, it is directly experienced as “suchness.” Suchness is the realization that “all things are as THEY REALLY ARE.” Figure 5 illustrates how, inside the state of kensho-satori, the usual sense of two parallel self/other universes gives way to yield the impression of “Oneness.” [Figure 5 Here]

After kensho, the stage is set for the individual to enter into a more authentic engagement with the vicissitudes of daily life. This becomes an ongoing process of self-analysis. It is a practice that probes much more objectively than before. This daily life practice ripens incrementally, as the result of more refined degrees of clear mindful awareness, of introspection, and of a succession of little insights.

On this long-term path of mindful, introspective meditative training, the once-tall arrogant I of the earlier problem self is gradually transformed. In what direction? Toward that of a more actualized, lower-case i. The former besieged Me of the anxious self can now become a more buoyant me. Slowly, the clutching Mine of the old pejorative self can also evolve. How? Into a more compassionate mine. In the total transformation toward a lower profile i-me-mine, egocentricity can yield to allocentricity, a person who cares for others. Allo- is no esoteric prefix. A recently introduced term, allophilia, refers to the openness to experience other human beings with the same positive consideration that one usually extends toward oneself.(4)

Recent neuroimaging and other brain research clarifies the functional anatomy of networks that correlate with our ordinary sense of self/other dualities. These newer findings permit novel perspectives with which to interpret the mechanisms underlying our deeper levels of extraordinary perceptual experience. These rare states, having realized selfless insight-wisdom, have the potential to transform one’s traits and be actualized in one’s ongoing attitudes and behavior.(5)

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References

1. J. Austin. Zen and the Brain. Toward an Understanding of Meditation and Consciousness, Cambridge, MA, MIT Press, 1998.

2. Austin, J. (2000) ‘Consciousness evolves when the self dissolves’, Journal of Consciousness Studies 7, 11-12, 209-230.

3. J. Austin, Zen-Brain Reflections. Reviewing Recent Developments in Meditation and States of Consciousness, Cambridge, MA, MIT Press, 2006.

4.Positive prejudice. Really loving your neighbor. The Economist 2007. March 17; 66.

5. J. Austin, Zen-Brain: Selfless Insight, Cambridge, MA. MIT Press, 2008.

Figure Captions

Figure 1 – The Ordinary Mental Field.

Stimuli enter from the outside world and from internal proprioceptive events. The blend contributes to our notions that we continue to exist as a central thinking and feeling self.

Figure 2 – The Ordinary Self/Other World of the I-Me-Mine.

Our I-Me-Mine is a tightly knit triad. Its complex attributes relate our sensate physical body to our thoughts and emotions. Its I is sovereign. Its Me is a vulnerable target. Its Mine is all possessive. Note how those small, curved arrows of the Mine not only thrust out to clutch at whatever we try to possess in the outer world. They also curve back to attach themselves to our own fixed opinions and other internally biased notions of selfhood.