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Customer Reviews
Most Helpful Customer Reviews
11 of 12 people found the following review helpful
Format:Paperback
Whether coming from a Christian deistic or a Buddhist non-deistic background, Roberts speaks to the moment when God and the self disappear in a kind of intimate togetherness. God is gone as an object of our search/worship/longing...And the self is gone with God, so there is no one remaining who would search/worship/long in the first place. This is unlike the mystics Teresa of Avila and John of the Cross, for whom only God remains as the self is taken up within God. And it is unlike the existentialists, for whom only the self remains after God is removed to Nothingness. We are simply left with life as it is...a kind of blend of Heidegger's non-self Dasein and Zen's everyday mind. That is, one can arrive (or find oneself there) by other means. So what is interesting about Roberts' book is not so much the path that is described as it is the place that the path leads to. The no-self is full of grace but without a heavenly source of it. The no-self has returned to its pre-spiritual essence, which is actually the non-objectified spiritual reality in which there is no difference between the spiritual and the non-spiritual. But Bernadette Roberts describes it much better than these words of mine.
Most Helpful Customer Reviews on Amazon.com (beta)
Amazon.com:
11 reviews
60 of 61 people found the following review helpful
A cutting edge exploration of the nature of enlightenment.
11 Nov 1998
Format:Paperback
The Path to No-Self, by Bernadette Roberts, is truly cutting edge and breaks new ground. The author, of whom we are told very little, has obviously known God, and - unlike the testimonies of many saints who describe the approach to enlightenment and than enlightenment itself, takes that as only the FIRST goal on the path. She speaks of the life AFTER enlightenment, and describes states of being I have not encountered in any other spiritual literature. Where Teresa of Avila ends (in writing) she begins - a daring concept indeed. I DO NOT THINK she is mentally ill. What she describes, I feel, is sound. But it must be remembered (a) that all paths are unique and (b) that the higher levels of communion with God, while on the earth, are NOT easy - in fact, they can be the opposite, in every sense of the word. (CAN be...aren't necessarily so). Ms. Roberts speaks masterfully of the collision of two strong opposing forces - the overwhelming desire to have an outlet for this tremendous energy and power of God one is carrying, to share, convert, be received, understood, to create - and the world's reception to this - rejection, non understanding, persecution, refusal to give outlets, smothering. How can one AT ONCE be a vehicle for what is so powerful and so strong that it DEMANDS expression, while the world refuses to accept this? This, Ms. Roberts explains, is no accident. (ONE way to view this). It is God's way of mortifying, refining and purifying the person of all last vestiges of self (ambition, concern with obvious results, etc.) until the person is so empty that it is GOD and no longer the person who operates. (Even to the point of losing awareness of the enlightened Self within). Given the magnitude of the suffering these two collisions cause, this is, according to her, what happens. Likewise, she masterfully describes "layers of God" - being able, when in prayer, to sink through more and more "doors" (layers) to go ever deeper within, to drop, progressively more of the outer, excited self, and experience God at ever more deep levels. It is like passing through trap doors, or breaking through to new levels of consciousness. These are two examples of how she is at once courageous, daring, bold, risky, and - I feel - accurate.
48 of 49 people found the following review helpful
Thought-provoking, encourages reflection on one's self.
26 May 1999
Format:Paperback|Amazon Verified Purchase
Whether coming from a Christian deistic or a Buddhist non-deistic background, Roberts speaks to the moment when God and the self disappear in a kind of intimate togetherness. God is gone as an object of our search/worship/longing...And the self is gone with God, so there is no one remaining who would search/worship/long in the first place. This is unlike the mystics Teresa of Avila and John of the Cross, for whom only God remains as the self is taken up within God. And it is unlike the existentialists, for whom only the self remains after God is removed to Nothingness. We are simply left with life as it is...a kind of blend of Heidegger's non-self Dasein and Zen's everyday mind. That is, one can arrive (or find oneself there) by other means. So what is interesting about Roberts' book is not so much the path that is described as it is the place that the path leads to. The no-self is full of grace but without a heavenly source of it. The no-self has returned to its pre-spiritual essence, which is actually the non-objectified spiritual reality in which there is no difference between the spiritual and the non-spiritual. But Bernadette Roberts describes it much better than these words of mine.
54 of 56 people found the following review helpful
A book to live with
2 May 2001
Format:Paperback
This lucid and unfailingly honest account of the process of coming to terms with the loss of "self" is simply a grace for those with ears to hear. Ms. Roberts, a former nun, has walked the contemplative path to the point where it disappears into nowhere and then, remarkably enough, kept walking. Her personal experiences and reflections on the journey are invaluable to those traveling a similar route; along with the writings of St. John of the Cross, her books (I include "The Experience of No-Self" as well) are simply the most nourishing of mana for those lost in the desert of God, as well as for those who have lived in the desert and are being called at last back to the city. The straightforwardness of her writing and her contemporary reality are a blessing. No one tells it like it is about the dark night of the soul better than Bernadette Roberts, and her books have been sustaining companions to me for almost twenty years. They were all I could read, at many points. These are not books for scholars; these are books for those in the grip of the real thing.
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