Are the people who are abandoning religion also leaving something crucial behind? Are they throwing the baby out with the bathwater?<\/p>\n\n\n\n
The answer is yes, according to Waking Up: A Guide to Spirituality Without Religion<\/em> by Sam Harris. He believes that spiritual experiences, particularly higher states of consciousness, are important for people who are seeking happiness<\/a> and peace.<\/p>\n\n\n\n Continue reading for an overview of this thought-provoking book.<\/p>\n\n\n\n\n\n\n\n More and more people are turning their backs on religion, adopting a secular lifestyle based on our scientific understanding of the world. These are atheists, agnostics, humanists, and those who prefer no labels at all. In Waking Up: A Guide to Spirituality Without Religion<\/em>, Sam Harris argues that those who reject the contemplative aspects of religion when they adopt a secular lifestyle are missing out on the peace and contentment that comes from seeking transcendental states of consciousness\u2014experiences we normally associate with the realm of spirituality<\/em>. <\/p>\n\n\n\n According to Harris, science doesn\u2019t invalidate these higher states of consciousness, but because they\u2019ve historically been co-opted by religion, people with a secular worldview unjustly dismiss them out of hand. In Waking Up<\/em><\/a>, published in 2015, Harris lays out a reason-based approach to seeking and enjoying a spiritual lifestyle firmly rooted in what science and human experience teach us about the workings of the mind.<\/p>\n\n\n\n Harris, a philosopher and a scientist, is best known as a pioneer of the New Atheist movement, which encourages skeptics to confront religious beliefs with the same level of intellectual criticism and rational debate that\u2019s applied to scientific models and theories. In his book The End of Faith<\/em><\/a>, published in 2004, Harris calls attention to the negative effects of religious beliefs throughout history. In 2009, Harris earned a Ph.D. in neuroscience for his studies on the neurological roots of doubt and belief within the human brain.<\/p>\n\n\n\n We\u2019ll explore Harris\u2019s nonreligious definition of spirituality, what neuroscience says about the nature of consciousness, and what meditation<\/a> can teach us about the human mind. We\u2019ll investigate Harris\u2019s argument that consciousness and feelings of individual selfhood are two separate aspects of experience, and, while consciousness is real, your sense of self is an illusion<\/a>. Finally, we\u2019ll delve into the practical aspects of seeking spiritual enlightenment, what that looks like from a secular worldview, and the implications of seeking self-improvement within such a system of belief.<\/p>\n\n\n\n To talk about spiritual experiences within the realm of a rational, scientific worldview, the first step is to define what \u201cspirituality\u201d means in this context. For Harris, spirituality is the process of exploring your consciousness <\/strong>in a way that dispels the illusion that your existence is defined by your thoughts and feelings<\/a>. Such explorations can also include achieving states of consciousness outside the realm of normal experience. Harris discusses why such a practice is desirable, how to separate spirituality from the confines of religion, and why out of all the major faiths, Buddhism provides the most practical roadmap to having spiritual experiences without the baggage of superstition and dogma.<\/p>\n\n\n\n Harris starts from a simple foundation\u2014everybody just wants to be happy. Unfortunately, on the \u201chedonic treadmill\u201d of our materialistic culture, peace and contentment are always somewhere in the future while you try to run away from the pain in your past. Spiritual endeavors, such as prayer and contemplation, are an attempt to break yourself out of this cycle, bringing your awareness into the here and now. This is the practice of mindfulness<\/em>\u2014the deliberate choice to focus your awareness on the present moment and experience it without judgment. Happiness and tranquility can only be found in the present<\/strong> because the present moment is all you can actually experience.<\/p>\n\n\n\n Practicing mindfulness (in the form of meditation) teaches three simple truths:<\/p>\n\n\n\n According to Harris, it\u2019s the last of these tenets\u2014that selfhood is illusory<\/strong>\u2014that lies at the heart of spirituality. A spiritual experience<\/em> is the feeling of transcending your limited existence, freeing your awareness from the constant grind of anxiety, longing, sadness, and pain. Throughout history, many people have felt such transcendence, usually in the context of a religion that attributes moments of rapture to divine origin. However, since people of all <\/em>faiths have had similar transcendent experiences<\/a>, even between religions that directly contradict each other, then, logically, some factor outside of religion must be the source of the spiritual experience.<\/p>\n\n\n\n If we discard any supernatural causes, then the common ground shared by anyone who\u2019s had a spiritual experience is the human condition itself\u2014namely, cognition and emotion. This shared human experience is where we find the universal truths that various opposing religions have uncovered. Harris says that while most religions hide the path to these truths behind a maze of superstition, ritual, and dogma, Buddhism approaches spirituality with an almost scientific focus on experiment and observation,<\/strong> which opens a path for nonbelievers to experience a transformation of consciousness without paying heed to any supernatural claims.<\/p>\n\n\n\n To be fair, Buddhism makes supernatural claims just like any other religion, such as the existence of spirits, reincarnation, and that some Buddhist adepts have extranormal powers. Nevertheless, Harris points out that when stripped of its mythological framework, Buddhism has an empirical core\u2014a practical process to bring your awareness into the present moment so that you can realize that your thoughts and emotions don\u2019t define your existence. Instead of asking you to take this idea on faith, Buddhism makes the testable assertion<\/em> that the more you practice meditation, the more you\u2019ll be able to free yourself from suffering.<\/strong><\/p>\n\n\n\n Before delving into how to apply Buddhist practices to a nonreligious life, we\u2019ll explore what neuroscience and psychology have to say about the nature of consciousness and the mind. Unfortunately, modern science is currently at a loss to even define what consciousness <\/em>is<\/strong>, much less to study it directly. What we can do is examine scientific conjectures about consciousness, what current research can tell us about the complicated nature of cognition, and how studies of certain neurological processes offer tantalizing clues about how your sense of personal identity emerges in the brain.<\/p>\n\n\n\n Biologically, what we can say for certain about consciousness is that it\u2019s a product of the brain, though no medical test or imaging of the brain can point to a specific neurological process that generates consciousness. Rather, consciousness appears to be an emergent property<\/em> of the nervous system\u2014one that\u2019s dependent on how the brain functions<\/a>, while independent of any single part of the brain. Because consciousness is a purely subjective experience, Harris doubts that scientific research will ever be able to explain what it is from a neurological perspective, though he admits that science and medicine have answered other supposedly \u201cunsolvable\u201d riddles, such as how the matter that makes up our bodies can heal and reproduce itself.<\/p>\n\n\n\n The things research can explore, says Harris, are the different mental processes that we think of as being pieces of our consciousness, such as language, behavior, and sensory perception, though as individuals we\u2019re completely unconscious <\/em>of how these neurological processes function. Neural imaging shows that language processing<\/a> and fine motor skills are controlled by the brain\u2019s left hemisphere, while spatial mapping and emotional processing occur in the right side of the brain. None of these processes define consciousness, though. People who suffer brain injuries may lose one or more of these aspects of consciousness<\/a> without losing the power of consciousness itself.<\/p>\n\n\n\n One phenomenon that sheds an interesting light on the nature of consciousness is the experience of people who\u2019ve undergone surgery to sever the hemispheres of the brain<\/a> as a treatment for epilepsy. Once divided, each hemisphere demonstrates different skills, personalities, and even desires, behaving as two separate minds in one body. Harris argues that this division of consciousness shows experimentally that the mind is a property of the physical brain and not a phantasmal \u201csoul\u201d living inside it. After all, to believe in a soul implies that your mind is independent of your body\u2014but how could a mind housed in a soul be divided in two by a medical procedure?<\/p>\n\n\n\n In addition to your conscious awareness of your thoughts and feelings, another function of the brain is to interpret the thoughts and feelings of others. Psychologists call this the \u201ctheory of mind\u201d\u2014the understanding that other people have a point of view that\u2019s different from your own. On the neurological level, this function of the brain is rooted in mirror neurons<\/a>, the nerve cells that fire in response to other people\u2019s behavior. In addition to modeling the actions of others, mirror neurons extrapolate the intent <\/em>behind what other people do. Scientists believe that this process of the brain identifies other people as separate beings and is inextricably linked to your sense of individuality and selfhood.<\/p>\n\n\n\n Harris suggests that there\u2019s an even more basic link between the theory of mind and your feeling of selfhood, which is your understanding that other people are aware of you. The feelings of personal identity we cling to are defined in opposition to the identities of others<\/strong>, whom we recognize as beings separate from ourselves as modeled by our mirror neurons. When other people aren\u2019t there to observe us, we still maintain an inner dialogue<\/a> as if our identity requires an audience to exist.<\/p>\n\n\n\n Harris argues that your feelings of identity and selfhood are an illusion created by a multitude of interlinked mental processes, and that transcending the illusion of the self through deep contemplation is the core of spirituality as he defines it.<\/p>\n\n\n\n Since current scientific methodology is insufficient to fully explore the nature of the mind, Harris turns to meditative introspection to investigate the properties of consciousness, identity, and selfhood, as well as what it means to transcend them. Harris describes the fundamentally subjective nature of consciousness, how it can be explored on a personal level, and why consciousness and individual selfhood are two separate aspects of the mind, with the latter being more illusory than you think.<\/p>\n\n\n\n In this context, consciousness <\/em>is your subjective awareness of your existence and that of the world around you.<\/strong> The limiting factor in examining consciousness is that nothing but <\/em>consciousness can observe it, and only from a first-person point of view. You can examine your own conscious mind, but you can\u2019t directly observe the minds of others, and no one else can directly observe yours. This has led some thinkers to suggest that consciousness itself is an illusion, but Harris says that argument is silly. If consciousness is an illusion, then the experience of that illusion<\/em> is proof that consciousness is real.<\/p>\n\n\n\n It\u2019s through spirituality, which Harris defines as deep contemplation of your conscious mind, that you can truly learn about yourself. While psychology has demonstrated the underlying power of the unconscious mind<\/a>, it\u2019s in your conscious awareness that you subjectively experience life, the universe, and everything in it.<\/strong> Consciousness is where you feel pain and pleasure, as well as where you make moral judgments.<\/p>\n\n\n\n Too often, such moral judgments are seen as the purview of religion, yet even religious practices can shed light on the nature of consciousness. For instance, consider monastic traditions that seek inner peace through contemplation and self-isolation. Harris suggests that, while these monks are attempting to commune with the divine, they\u2019re also conducting a philosophical experiment to determine if psychological health can exist outside the struggle for self-gratification that defines the normal, everyday world. Over the centuries, these experiments have yielded many positive results, including transcendental states of mind, especially when meditative practitioners have learned to silence their own inner monologues.<\/p>\n\n\n\n The crux of Harris\u2019s argument in favor of a \u201csecular spirituality\u201d is that a meditative practice can help you find tranquility by experiencing moments of pure, unfiltered consciousness.<\/strong> This happens when you experience consciousness without thought<\/em>, when you let your inner voice\u2014as well as the constant churn of emotions that your thoughts inevitably trigger\u2014slide away. Harris says that, if you can experience awareness unburdened by your constant internal chatter, you\u2019ll realize that your consciousness is independent of any feelings of personal identity and selfhood and that your sense of identity is merely an illusion. This is a counterintuitive concept, so some definitions are in order.<\/p>\n\n\n\n When Harris says the \u201cself\u201d is an illusion, what exactly does he mean? The selfhood he\u2019s referring to is the feeling that you\u2019re an incorporeal being sitting inside your head, looking out through your eyes, and steering your body like a vehicle.<\/strong> Harris asserts that this particular feeling is a product of what he calls \u201cpsychological continuity,\u201d the constant creation and narration of memories about your physical and cognitive experiences from one moment to the next. This moment-to-moment continuity creates the illusion that the \u201cyou\u201d inside your head is the same \u201cyou\u201d you were yesterday or will be tomorrow. But is that really the case? Are \u201cyou\u201d the same person \u201cyou\u201d were five years ago, or when \u201cyou\u201d were a child?<\/p>\n\n\n\n However, when meditation interrupts your mental chatter, you experience awareness unclouded by the internal narrative that normally defines your sense of identity. You realize that from a subjective point of view, all that can really be said to exist is your present awareness and the thoughts it contains. Harris isn\u2019t arguing that you don\u2019t exist or that you haven\u2019t experienced the things you remember. What he\u2019s saying is that your sense of selfhood is a construct of your memories and thoughts and that it covers up a deeper reality\u2014that all you really have is your conscious awareness,<\/strong> which isn\u2019t defined by the thoughts, feelings, and memories that routinely impinge upon it.<\/p>\n\n\n\n All of this contemplation about the mind begs a practical question: In what way does understanding the nature of consciousness benefit you in your day-to-day life? The answer is in the leverage it gives you to control your mind<\/a>. The central tenet of any meditative practice is that your ability to direct and frame your thoughts and feelings dictates the quality of your experience<\/strong> of life and the world around you. Harris explains the documented benefits of practicing meditation, as well as pitfalls to look out for. He then goes on to explore what \u201cenlightenment\u201d means in a nonreligious context and the underlying paradox of seeking self-improvement if the self is an illusion.<\/p>\n\n\n\n Harris cites psychological studies in which people report that their thoughts wander at least 50% of the time. This mental wandering goes hand-in-hand with increased unhappiness and heightened brain activity, regardless of whether their ruminations are pleasant or unpleasant. On the other hand, studies on focused attention show reduction in stress, improved cognitive functioning, and better emotional regulation.<\/strong><\/p>\n\n\n\n The trouble is that, for beginners, it\u2019s hard to tell the difference between active meditation and letting your mind wander. The key is in learning to be aware of the present before <\/em>your thoughts interfere with your perceptions. Without mindfulness, the thoughts that fill your head become an endless inner monologue narrating your life to yourself.<\/p>\n\n\n\n To quote Hamlet, \u201cThere is nothing either good or bad, but thinking makes it so.\u201d Taking control of the chatter in your mind requires accepting that your response to any situation\u2014whether it\u2019s suffering, elation, or indifference\u2014is entirely the product of your thoughts. Mindfulness lets you choose your responses consciously instead of giving in to habitual reactions,<\/strong> such as anger or resentment. Harris cautions that he\u2019s not recommending you detach from reality; he\u2019s just stating that you don\u2019t have to let the outside world dictate your emotional responses.<\/p>\n\n\n\n Harris also warns that a fully contemplative approach to life requires a certain intellectual maturity, though mindfulness practices have benefits for people of all ages, such as teaching emotional self-awareness<\/a>. There are certain psychological and physical conditions that meditation practices could actually make worse. If you suffer from one of those, Harris recommends consulting a physician before launching yourself on a meditative journey.<\/p>\n\n\n\n If you decide to pursue meditation, Harris says it\u2019s important to find a good teacher, someone who can model the calm and sense of presence you\u2019re trying to achieve on your path to enlightenment<\/a>. However, be wary. The teacher-student relationship is ripe for exploitation, and the role of spiritual guru is especially attractive to frauds. Even teachers who offer good meditative guidance will sometimes make spurious claims about science or medicine as it relates to their field. As in all things, it\u2019s good to maintain a certain level of skepticism, especially if you feel you\u2019re being conned or abused by someone who claims to be a spiritual master.<\/p>\n\n\n\n If you\u2019re still unclear about the end goal of meditation<\/a> beyond learning to be more present in the moment<\/a>, you\u2019re not alone. The \u201cenlightenment\u201d that meditative masters speak of is notoriously tricky to define. Harris describes enlightenment as losing your sense of individual selfhood<\/strong> and becoming aware of the world around you without the barrier created by your thoughts. He discusses what a state of enlightenment might feel like, the steps you go through on the way to achieving it, and what enlightenment teaches about the workings of the mind.<\/p>\n\n\n\nWaking Up: A Guide to Spirituality Without Religion<\/em> by Sam Harris<\/h2>\n\n\n\n
Secular Spirituality<\/h3>\n\n\n\n
The Buddhist Approach<\/h4>\n\n\n\n
The Science of Consciousness<\/h3>\n\n\n\n
Theory of Mind<\/h4>\n\n\n\n
Meditation and the Mind<\/h3>\n\n\n\n
Separating Consciousness From Selfhood<\/h4>\n\n\n\n
Practical Enlightenment<\/h3>\n\n\n\n
The Path of Mindfulness<\/h4>\n\n\n\n
The Nature of Enlightenment<\/h4>\n\n\n\n