Bridging the Spirituality Gap David Webb Victoria University david.webb1@research.vu.edu.au Exploring the Options Complementary Approaches to Psychiatry Institute of Australasion Psychiatrists National Conference Tweed Heads, November 12-14, 2004 IAP Conference 2004 Bridging the Spirituality Gap

Bridging the Spirituality Gap “the ever-present and persistent gap between the patients who report that ‘spirituality’ is an important element in their personal identity and mental health, and doctors who have no way of entering, at least professionally or ‘legitimately’, into this spiritual language and terminology” David Tacey, The Spirituality Revolution (p201) IAP Conference 2004 Bridging the Spirituality Gap

The Comprehensive Textbook of Suicidology “the science of self-destructive behaviors” “surely any science worth its salt ought to be true to its name and be as objective as it can, make careful measurements, count something” “suicidology has to have some observables, otherwise it runs the danger of lapsing into mysticism and alchemy” “the immense intellectual and spiritual debt that we all owe to our mentors and friends” IAP Conference 2004 Bridging the Spirituality Gap

Bridging the Spirituality Gap Flatland (Ken Wilber) “the great nightmare of scientific materialism was upon us (Whitehead), the nightmare of one-dimensional man (Marcuse), the disqualified universe (Mumford), the colonisation of art and morals by science (Habermas), the disenchantment of the world (Weber) – a nightmare I have also called flatland” “Flatland is simply the belief that only the Right-Hand [i.e. objective, observable] world is real … All of the interior worlds are reduced to, or explained by, objective exterior terms.” IAP Conference 2004 Bridging the Spirituality Gap

Consciousness Studies Includes philosophy, neuroscience, psychology, cognitive science, computer science (AI), spiritual wisdom traditions, cultural studies etc etc “a consensus seems to have emerged that Thomas Nagel’s expression ‘what it is like to be’ succeeds in capturing well what is at stake here” (Varela) “sometimes terms such as ‘phenomenal consciousness’ and ‘qualia’ are also used here, but I find it more natural to speak of ‘conscious experience’ or simply ‘experience’” (Chalmers) In the following discussion please try substituting ‘mental health’ for consciousness when it appears … or sometimes try ‘suicidality’ or perhaps some diagnostic label (e.g. ‘depression’ or ‘schizophrenia’) ... IAP Conference 2004 Bridging the Spirituality Gap

The ‘Hard Problem’ of Consciousness (Chalmers) “The really hard problem of consciousness is the problem of experience … subjective experience is just one other natural phenomena that each of us has as biological beings” “a major research problem even for a neuroscientist - they found themselves having to attend to this question of subjective experience whether they wanted to or not” “There is an explanatory gap between the functions and experience, and we need an explanatory bridge to cross it” Varela: “A large body of modern literature addresses the ‘explanatory gap’ between computational and phenomenological mind” IAP Conference 2004 Bridging the Spirituality Gap

The ‘Hard Problem’ of Consciousness (cont’d) “To deprive our scientific examination of this phenomenal realm amounts to either amputating life of its most intimate domains, or else denying scientific explanatory access to it. In both cases the move is unsatisfactory.” (Varela) IAP Conference 2004 Bridging the Spirituality Gap

Consciousness and Traditional Science “It would be wonderful if reductive methods could explain experience too; I hoped for a long time that they might. Unfortunately, there are systematic reasons why these methods must fail” (Chalmers) “An analysis of the problem shows us that conscious experience is just not the kind of thing that a wholly reductive account could succeed in explaining” (Chalmers) 1. Neuro-reductionism: deny the phenomenon 2. Functionalism: explain something else (e.g. behaviour) 3. Mysterianism: the ‘hard’ problem is unsolvable 4. Non-reductionism: irreducibility of consciousness/experience IAP Conference 2004 Bridging the Spirituality Gap

The Irreducibility of Consciousness “I’ve come to the view, fairly reluctantly, … that you can’t wholly explain subjective experience in terms of the brain … you need to actually take something about subjective experience as irreducible, just as a fact of the world and then study how it relates to everything else” (Chalmers) “A theory of consciousness should take experience as fundamental … as a fundamental feature of the world, alongside mass, charge, and space-time” (Chalmers) “lived experience is irreducible, that is, that phenomenal data cannot be reduced [to] or derived from the third- person perspective” (Varela) IAP Conference 2004 Bridging the Spirituality Gap

Bridging the Spirituality Gap First-Person Data Varela: “lived experience is where we start from” … which requires ... “an explicit and central role to first-person accounts” … because ... “first-person data concerning subjective experiences are directly available only to the subject having those experiences” Chalmers: “the distinctive task of a science of consciousness is to systematically integrate two key classes of data into a scientific framework: third-person data about behaviour and brain processes, and first-person data about subjective experience” “both third-person data and first-person data need explanation” IAP Conference 2004 Bridging the Spirituality Gap

First-Person Data (cont’d) Varela: “A satisfactory science of consciousness must admit both sorts of data, and must build an explanatory connection between them” … and so ... “the moral is that as data, the first-person data are irreducible to third-person data, and vice versa” IAP Conference 2004 Bridging the Spirituality Gap

First-Person Methods - verbal reports “by far the most straightforward method for gathering first-person data relies on verbal report” problems: difficulties verbally describing experiences e.g. of listening to music they require language e.g. not possible with infants, non-humans, also fluency accuracy and reliability of subjective reports e.g. memory, honesty interpretation can be corrupted by theory e.g. “the illness speaking” IAP Conference 2004 Bridging the Spirituality Gap

Bridging the Spirituality Gap First-Person Methods “should take first-person data seriously, and should proceed by studying the association between first-person data and third- person data, without attempting a reduction” (Chalmers) “our methods for gathering first-person data are quite primitive, compared to our methods for gathering third- person data … the former have not received nearly as much attention” (Chalmers) “first-person methodologies are not quick-and-easy. They require a sustained dedication and interactive framing before significant phenomenal data can be made accessible and validatable” (Varela) IAP Conference 2004 Bridging the Spirituality Gap

Formal First-Person Methods Introspectionist psychology “We need to give back to introspection the good name that it had before the 19th-century psychologists Wundt and Titchener ponderously trivialized it.” (Edwin S. Shneidman) Phenomenology “the subjective is intrinsically open to intersubjective validation, if only we avail ourselves of a method and procedure for doing so” (Varela) Eastern meditative traditions “It would be a great mistake of western chauvinism to deny such observations as data and their potential validity.” (Varela) IAP Conference 2004 Bridging the Spirituality Gap

Bridging the Spirituality Gap Edwin S. Shneidman “No branch of knowledge can be more precise than its intrinsic subject matter will allow. I believe that we should eschew specious accuracy. I know that the current fetish is to have the appearance of precision – and the kudos and vast monies that often go with it – but that is not my style. Nowadays, the gambit used to make a field appear scientific is to redefine what is being discussed. The most flagrant current example is to convert the study of suicide, almost by sleight of hand, into a discussion of depression – two very different things.” the keys to understanding suicide are made of plain language … the proper language of suicidology is lingua franca – the ordinary everyday words that are found in the verbatim reports of beleaguered suicidal minds IAP Conference 2004 Bridging the Spirituality Gap

Chalmers on Spirituality “I think the Buddhist traditions and other contemplative traditions have a lot to offer … these guys have been studying subjective experience for many years from the inside, they’ve been gathering what we might call the first person data about the mind” David Chalmers, All In The Mind, ABC Radio, 2003 IAP Conference 2004 Bridging the Spirituality Gap

Consciousness as bridge between science and spirit within which both subject and object appear simultaneously first-person data first-person methods Spirit IAP Conference 2004 Bridging the Spirituality Gap

Bridging the Spirituality Gap References Maris, R. W., Berman, A. L., & Silverman, M. M. (Eds.). (2000). Comprehensive Textbook of Suicidology. New York: Guilford Press. Shneidman, E. S. (1996). The Suicidal Mind. Oxford: Oxford University Press. Wilber, K. (2000). Integral Psychology: Consciousness, Spirit, Psychology, Therapy. Boston: Shambhala. IAP Conference 2004 Bridging the Spirituality Gap