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The Spiritual Anatomy of Emotion: How Feelings Link the Brain, the Body, and the Sixth Sense [Format Kindle]

Michael A. Jawer , M.D. Dossey Larry

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Descriptions du produit


A Dynamic Whole


Two of the most potent forms of emotional expression known to humanity are crying and laughing. They are so universal that they must play a fundamental biological and/or behavioral role. We’ll explore both those roles here, shedding much light on what it means to be human.
    Let’s begin with crying. Not just any crying, but crying from joy, sobbing with relief, trembling with trepidation, weeping out of sorrow . . . in short, crying as a release for intense feelings. Did you know that the chemical content of such emotional tears differs from that of “reflex” tears produced, for example, when we’re slicing an onion? Emotional tears contain more manganese and proteins--including the stress hormones prolactin and adrenocorticotropic hormone (ACTH).
    The result is often unmistakable. People feel better after they cry, and, not coincidentally, look better too. In one survey, 85% of women and 73% of men reported feeling less sad or angry after crying. A number of studies associate the ability to cry with improved health. Tears and laughter, one researcher asserts, “are two inherently natural medicines. We can reduce duress, let out negative feelings, and recharge. They . . . are the body’s own best resources.”
    People differ quite a bit in their penchant for crying. Pioneering research done by Dr. William Frey, a biochemist in Minneapolis, shows that the frequency of crying in normal, healthy individuals ranges from zero to seven episodes per month for men and from zero to 29 episodes per month for women.
    While fully half of the men surveyed said they never cry, only 6% of the women did. Contrary to what you might expect, Frey found that depressed persons don’t necessarily cry more than others and that women’s crying doesn’t necessarily correlate with their hormone levels. It is true that the tear glands of the sexes are structurally different, leading women to cry more profusely. And whereas men tend to tear up and cry quietly to themselves, women’s weeping is noisier and more visible.
    Frey’s survey reveals that sadness accounts for 49% of people’s tears; happiness, 21%; anger, 10%; fear or anxiety, 9%; and sympathy, 7%. We can say with some assurance that crying originates in infancy, but by adulthood crying is more complicated and distinctive. Although crying may be done in front of other people, it is also done alone. One might ask: Is crying alone still a form of communication? I would answer yes. As author Tom Lutz observes, “Crying . . . occurs at times when we cannot put complex, overwhelming emotions into words. Tears can supplant articulation, which is why they offer release.”
    When one cries to oneself, I would add, even more than a form of release it may be a way for the bodymind to convey a deeply felt message to ourselves. A person won’t be moved to cry, for instance, at a movie, play, or musical or narrative passage if that scene or passage doesn’t resonate deeply within. It simply may not connect with our experience, in which case weeping would be inauthentic. But a good cry will signal to whoever is around--and it may be only us--that something of importance is taking place.
    However, a person can weep profusely and not feel better. Those who suffer from depression, for instance, can cry with no relief--and possibly feel worse for the effort. This is because depression is a form of inner immobilization, permitting little assuagement or relief. In contrast, sadness comes naturally to our bodymind and reflects a state of inner vitality in which feeling can flow.
    There is another prism through which to view the purpose of crying: that of social communication, intimacy, and bonding. Psychologist Randolph Cornelius of Vassar College sees weeping in this sense as a search for resolution. People who are in need of being held, reassured, or having differences patched up will cry not only to express this need to others but also to try to gain some progress or resolution. If the resolution is not there, he says, they aren’t likely to feel better.
    If we have reason to cry but cannot, the message our bodymind is sending will remain inside. That loss of emotional expression is not just unfortunate; it has very real health effects. It may also have longer-term psychic effects. Many ghosts are said to be moaning or weeping--plaintively searching, one might infer, for resolution. Whereas folk tales suggest that these are lost souls mourning for something they left behind in this world, I suspect the process has to do with biology. A person in whom the energy of feelings is stopped up--bodily as well as through issues unresolved between the neocortex and emotional brain--constitutes a likely trigger for anomalous occurrences. We know that crying involves the interaction of advanced parts of the brain with more elementary structures that control our basic physiology (e.g., the limbic system and brain stem). The inhibition of crying must be at least as complex.


Laughter is also an incompletely understood subject though, like tears, a quintessential human trait. There are also some significant differences. Whereas crying mutates into different forms from its genesis in childhood--and takes place in more varied contexts--adult laughter is very close in form and function to its childhood antecedent. Also, the reasons we laugh are not as numerous as for when we cry. We can laugh out of a sense of kinship, friendship, frivolity, hilarity, or absurdity, but not out of any stronger feelings, such as fear, anger, love, or elation. Nor do we laugh out of any aesthetic sense; for example, upon hearing a powerful passage of music or being moved by the spirituality of a given place or experience. And while a good laugh is understood to be a valuable stress reliever, laughter per se is not nearly as “deep” as crying. It doesn’t put us in touch with our innermost selves.

Revue de presse

"Michael Jawer and Dr. Micozzi challenge readers and scientifically confirm what in our hearts we have always known...who we are and what we do is determined by much more than what lies in our brains." (Robin S. Phillips, ForeWord Reviews, Sept/Oct 2009)

"The authors have previously documented an apparent overlap between anomalous perceptions and various physical sensitivities. . .explains what the overlap might mean, i.e., how it sheds light on the development of the self and the foundational role of sentience in shaping our cognitions, memories, and dreams." (ASD  International Association for the Study of Dreams, Sept 2009)

"This book is particularly valuable for anyone who is especially sensitive to the environment (light, noise, smell, chemicals), since it puts those experiences in a new context and helps us understand the benefits and side effects of being unusually sensitive." (Elaine Zablocki, Townsend Letter, The Examiner of Alternative Medicine, Oct 2009)

"The paranormal is looked at in a completely fresh and new way, as a natural component to more creative, sensitive ways of relating. . . . This book is a must for any counselor, therapist, or medical professional. For the rest of us, well, there are many surprises here." (P.M.H. Atwater, L.H.D, author of The Big Book of Near-Death Experiences and The New Children and Nea)

"Neurochemistry and new age thought blend in a fine research-based examination perfect for new age and science libraries alike." (The Midwest Book Review, Oct 2009)

"The Spiritual Anatomy of Emotion makes remarkably good sense. Both the scientist and the student will learn immensely from it. If you really want to know how highly I think of the book, I read it twice." (The Amazing Kreskin, Dec 2009)

"The Spiritual Anatomy of Emotion begins by looking at our assumptions and misassumptions about emotions. In particular, I was intrigued by the dialogue about sensitivities. . . . very interesting and well worth more examination." (Tami Brady, TCM Reviews, July 2010)

"It is very readable, very informative--and highly recommended." (Robert A. Charman, Journal of the Society for Psychical Research, October 2010)

“. . . well written and is almost as encyclopedia of research on anomalous experiences, plus even more interesting science about trauma, emotions, electromagnetic energy, and the body/mind. You will learn a lot and enjoy it.” (The Highly Sensitive Person, December 2010)

“Jawer and Micozzi articulate one of the most profound understandings of consciousness since Descartes. The book brings Antonio Damasio’s ‘feeling brain’ into full embodiment. It is a monumental contribution to understanding ourselves as human beings.” (Allan Combs, Ph.D., author of The Radiance of Being)

“This book is a comprehensive collection of opinions, anecdotes, and scientific studies; the authors weave these into the supporting structure of their theory. The book is a comfortable, easy read; it is well-organized and referenced from beginning to end. It is appropriate for both professionals and academics in the fields of neuroscience and cognitive science, yet at the same time does not exclude a much larger audience.” (The Journal of Mind and Behavior (Volume 31, Numbers 3 and 4), March 2011)

"An insightful exploration of the powerful capacities of the mind-body connection, and its inherent link with perception." (Andrew Weil, M.D., author of Spontaneous Healing and Natural Health, Natural Medicine)

The Spiritual Anatomy of Emotion is truly connective, bridging the disciplines of biology, neurology, immunology, psychology, and spirituality. This is a book for the 21st century that will open and enlarge our minds, hearts, and spirits.” (Miriam Greenspan, author of Healing Through the Dark Emotions)

The Spiritual Anatomy of Emotion is brilliant . . . comprehensive . . . holistic.” (Stanley Krippner, Ph.D., editor of Advances in Parapsychological Research and coeditor of The Variet)

The Spiritual Anatomy of Emotion is a landmark book that presents a picture of consciousness that is far more majestic than anything conceived in conventional neuroscience. Based in solid science, this bold effort will challenge anyone who reads it with an open mind. Highly recommended.” (Larry Dossey, M.D., author of Recovering the Soul and Reinventing Medicine)

The Spiritual Anatomy of Emotion presents a unique and arresting view of such topics as mind, body, memory, illness, perception, and emotion. The authors show us an altogether novel way of understanding who we are and what we’re about. There’s more to being human than we ever imagined, and this book is an excellent roadmap for anyone who wants to take that journey.” (Eric Leskowitz, M.D., department of psychiatry, Harvard Medical School)

“I agree completely with the thesis in The Spiritual Anatomy of Emotion from what I have observed in the many case reports we receive from the general public; from a monthly paranormal experience group at our center; and from my experience as a clinical psychologist.” (Sally Feather, Ph.D., director of research, Rhine Research Center)

“Jawer and Micozzi have come up with important findings that could open up a whole new field of research.” (Carlos Alvarado, Ph.D., assistant professor of research in Psychiatric Medicine, University of Virgi)

“Jawer and Micozzi have collected a unique body of data on environmental sensitivity, which has great relevance to human health and psychology. They put together this data with original ideas on emotion very persuasively in The Spiritual Anatomy of Emotion. I highly recommend this well-written and accessible book.” (Ernest Hartmann, M.D., author of Dreams and Nightmares and Boundaries in the Mind, professor of psyc)

"This is another book that I found to be valuable in a variety of ways. Primarily, it opened my eyes to the wide variety of experiments that have been done with regard to emotions and their influences both within and without the individual. It also showed possible areas of exploration regarding poltergeists and some other phenomena. . . . well worth the time and effort to read." (Michael Gleason, Witchgrove.com, July 2009)

"Recommended by Dr. Andrew Weil, this book should be on every scholar's library shelf. If you're interested in holistic medicine and the mind-body connection, this is a book you simply must read, fascinating page to fascinating page, story to story, and cover to cover. Events and experiences you have heard about or experienced may actually begin to make sense." (Lynette Fleming, BasilandSpice.com, Sept 2009)

Détails sur le produit

  • Format : Format Kindle
  • Taille du fichier : 2100 KB
  • Nombre de pages de l'édition imprimée : 579 pages
  • Editeur : Park Street Press (21 mai 2009)
  • Vendu par : Amazon Media EU S.à r.l.
  • Langue : Anglais
  • ASIN: B003N3U3H6
  • Synthèse vocale : Activée
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  • Word Wise: Non activé
  • Composition améliorée: Activé
  • Classement des meilleures ventes d'Amazon: n°352.410 dans la Boutique Kindle (Voir le Top 100 dans la Boutique Kindle)

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Amazon.com: 4.9 étoiles sur 5  13 commentaires
26 internautes sur 26 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Sensitivity, Emotions and Anomalous Phenomena 15 septembre 2009
Par John Freedom - Publié sur Amazon.com
Anatomy reads like a scientific detective story, weaving clues and insights from neurology, biology, psychology and parapsychology, in an attempt to answer questions about some of the most puzzling aspects of human behavior. These include sensitivities, allergies, autism, dissociation, somatization and `anomalous phenomena.'

Michael Jawer began his journey as a consultant on `sick building syndrome' in Washington, D.C. While interviewing environmentally sick people, he wondered whether how much of their illnesses were due to their physical environment, and how much to their `felt environment'. He began to suspect that their issues were neither entirely `in their mind' nor entirely external. Many of these people were `sensitive', and could apparently see and feel (and react to) stimuli imperceptible to `normal' folks. Among the stimuli that these sensitives sometimes experienced were apparitions and `anomalous phenomena' (e.g. ghosts, poltergeists, `presences'). And so began his long investigation into the neurobiology of sensitivity.

Jawer theorizes that different forms of subjective experience share a common neurobiological basis. In a fascinating chapter titled "Sensitivity, Personality Traits and Anomalous Perception," he points out that anomalous talents may be associated with specific personality traits. In this regard he cites the pioneering work of such researchers as Jean Ayres with sensory defensiveness, Elaine Aron's concept of `highly sensitive people,' Michael Thalheim's concept of `transliminality,' and Ernest Hartmann's ideas re: `thick and thin boundaries.'

Jawer presents a long and impassioned argument for the central role of sentience, feeling and emotion in human experience. Building on the work of Damasio, J. Allan Hobson and Joseph LeDoux, he marshals evidence for the contention that feelings are intimately connected with the body --- and constitute the basis for cognitive thought processes. "From the physical, feeling foundation of the mind stems not only the core human experiences of laughing and crying, but all of our capacities on up to thought, insight, and advanced reasoning." He further argues that the ego itself (which he terms the `self') develops out of the sensory foundations of feeling. To paraphrase Descartes: "Sentio, ergo sum."

Extending this line of reasoning, he points to emotional arousal underlying many hitherto unexplained phenomena. Jawer suggests that the dissociation of repressed energies, combined with mental preoccupations, may set the stage for apparitions, ghosts, `presences', phantom limbs, etc. There follows a long discussion of the connections between anomalous experience and emotional energy, dissociation, sensitivity, electromagnetic phenomena, and atmospheric influences.

Anatomy is thoroughly researched, and meticulously documented and footnoted. My other concern is that the author dances fluidly from citing solid neurological research, to psychological case studies, to anecdotes, without distinguishing the relative validity of different kinds of evidence. While observations can be insightful, not all evidence is created equal.

Anomalous phenomena need to be acknowledged, and included in any truly comprehensive theory of both human behavior and consciousness. Jawer points to feelings, emotions and sentience as a Rosetta stone to understand various illnesses, psychological sensitivities and the paranormal. While I can not agree with all his conjectures and conclusions ---- much of the evidence is not in, yet ----- I admire his courage in broaching and exploring a very controversial subject.

Obviously, much more research, study, and discussion are needed. This powerful and provocative book opens the doors to that discussion.
21 internautes sur 22 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Understanding Emotions and The Sixth Sense 9 octobre 2009
Par Lynette R. Fleming - Publié sur Amazon.com
Stomach -- the organ where food is digested. Heart -- the hollow, muscular organ that circulates the blood. Intestine -- the lower part of the alimentary canal. Brain - nervous tissue contained in the skull of vertebrates that controls the nervous system. We know a lot about the organs which make us digest food, breathe, and think. But what do we know about the origin and creation of our feelings and emotions? What do we know about the birth of emotional demons, like obsessive-compulsive disorder, schizophrenia, and depression? If we understood what causes feelings and mental illness, we could probably ensure the happiness and mental stability of everyone. Perhaps there would be fewer suicides, addictions, and psychiatric institutions.

Modern scientists believe all our feelings and perceptions begin in the brain. In this book, the authors present a compelling case that it is the opposite ... that it is our feelings which determine what we think and how we live, and that they "are the product of interaction between raw sensation on the one hand and mental activity on the other."

Recently, prior to helping my company defend an unemployment claim, a business acquaintance shared her "crazy" morning with me. She was in the basement when suddenly all the buttons on her washer and dryer began turning on and off. Not knowing what to do, she yelled "Cut it out." Suddenly everything stopped. Then she smelled her recently deceased mother's perfume (which she didn't particularly like while her mother was living). Is this down-to-earth arbitrator crazy? Nope ... she is one of the "sensitive" people discussed at length in this book ... people who have perceptions and visions which cannot be explained.

Know anybody with fibromyalgia? Chronic fatigue? Migraines? Ever experience premonitions or see apparitions? Do you or one of your friends have chronic skin problems? Mr. Jawer and Dr. Micozzi share their theory of the connection between feelings, the brain, the body, and the sixth sense, a connection which can cause each of these afflictions and mysterious visions.

Beyond these topics, the book also discusses other unexplainable phenomena, such as the apparent past-life memories of gifted children, near-death experiences, out-of-body experiences, and even the extreme abilities of some animals. Take Oscar, the cat who lives in the advanced dementia unit of a nursing home in Rhode Island. Oscar, not a particularly cuddly cat, correctly curled up beside 25 people in their final hours, lying next to them for hours at a time before they finally died. Lest you think this is a fabricated story made up by some nut, his case has been written about in the prestigious "New England Journal of Medicine".

Recommended by Dr. Andrew Weil, this book should be on every scholar's library shelf. If you're interested in holistic medicine and the mind-body connection, this is a book you simply must read, fascinating page to fascinating page, story to story, and cover to cover. Events and experiences you have heard about or experienced may actually begin to make sense.
12 internautes sur 14 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 An excellent job of gathering an enormous collection of research evidence confirming links between the brain, the body and emoti 6 février 2010
Par D. Benor - Publié sur Amazon.com
Michael Jawer has done an excellent job of gathering an enormous collection of research evidence confirming links between the brain, the body and emotions. Students and academics who are starting out to explore these links may find many gems of interest in this book. For instance, Jawer's list of 36 emotions exceeds most of the lists of emotions I have seen. To some extent this is due to his looser definition of emotions than is used by many researchers in this field. Jawer includes cognitive constructs to which many apply the term 'feelings,' even though they are more in the realm of thoughts (e.g. desperation, longing and resignation). Nevertheless, this is a useful addition to our awareness. His discussions on how stress can be traumatizing to mind and body also have much to offer the reader.

I was pleased to pick up a few gems of awareness myself, such as:

...the term "biophilia," coined by Harvard University biologist Edward O. Wilson... alludes...to "the connections that human beings subconsciously seek with the rest of life. Examples of biophilia include:
...The appeal of house pets and companion animals
...Our interest in gardening and keeping plants in our homes and offices
...The value of taking a stroll in the woods or getting more vigorous exercise outside...
Accumulating evidence suggests that, when we indulge our biophilia, we derive tangible benefit. (p. 445-6)

And I love the term I'd never encountered before, 'empathosphere,' coined by Michael Fox "to describe 'a universal realm of feeling that can transcend both space and time.' " (p. 414)

However, while Jawer has researched emotions through this literature, his understandings appear to be based on intellectual sortings of the dry masses of research evidence, missing the leavening that comes from life experience acquired from dealing with live challenges in a clinical practice - which provides a more solid basis for evaluating and interpreting the evidence.

For instance, Jawer writes,

...I do not consider depression - a subject much talked about these days - to be an emotion. Depression is a condition, the result of emotions unexpressed. In that sense, it is an anti-emotion, an example of what can befall someone when powerful feelings are disowned, bottled up, or dissociated. In many cases - perhaps all - there is also a genetic component, a latent disposition. But none of that alters my assessment that depression does not - indeed cannot - qualify as an emotion. (p. 24)

While these observations may be true for some people who experience depression, my impression from clinical experience and extensive readings on depression is that these sorts of cases which are the focus of Jawer are a small minority by far. Depression, in my personal and professional experience, is a distinct emotion that earns it a firm place on my list of emotions. Anyone who has gone through grief or other losses or suffers from bipolar depression could likewise testify to the reality of depression as an emotion in and of itself.

I also differ with Jawer/s discussions of intuition, a major focus of his book. For example, Jawer stops at the point of feelings in his discussion of an empathosphere that represents a resonation between living beings. My experiences and understandings of empathosphere include a collective consciousness that is facilitated by telepathy, clairsentience, and knowledge that transcends space and time.

Jawer has invested much of this book in support of his theory of 'thick boundary' vs 'thin-boundary' people. Thick boundary types of people are more likely to be insensitive to subtle perceptions and thin boundary people more sensitive to them. This might prove to be a helpful distinction in some situations. Interestingly, research in parapsychology has acknowledged the differences between believers and non-believers in psychic and transpersonal phenomena with the differences in their response to the question, "Do you believe in psychic phenomena or not?" Substantial research has strongly suggested that non-believers (affectionately labeled 'goats') possess these sensitivities as much as believers (labeled 'sheep') do, but the goats appear to use them in alignment with their belief systems. On tests of psychic abilities, the skeptics perform so consistently below chance levels that their results are highly significant. Meta-analyses of studies in which the sheep/goat effect were examined (Lawrence, 1993) demonstrated significance with odds against chance greater than 1 trillion to 1 (p < 10 x 10-8).

Jawer cites some of the research evidence from parapsychology journals and books, and reviews research on phenomena such as the out of body experience (OBE) and near death experience (NDE), but limits his theorizing to physiological, neurological and psychological explanations for these, and does his best to explain away any theories involving transcendent realities - which theories Jawer does not consider directly in any detail. Here, too, there is well-substantiated research confirming the existence of telepathy, clairsentience, and knowledge that transcends space and time (Benor, internet reference). Jawer proposes a variety of theories based on emotions and brain dysfunctions, suggesting such phenomena need not be explained as real extensions of our consciousness beyond our physical and emotional selves.

For instance, when it comes to apparitions (ghosts), he suggests that the electrical "vortex of energy in the body, when combined with issues of preoccupations held in the brain, can generate the phenomena we know of as ghosts, poltergeists, and similar haunts" (p. 131); or that infrasound may generate fears that are translated into imaginary sightings of apparitions (p. 404-5).

Jawer does not cite evidence contradicting his theories about these transpersonal realms of experience, such as that of Luis Vargas and colleagues, published in the American Journal of Psychiatry in 1989, showing that two out of three people who lose someone close to them experience bereavement apparitions. They either see, hear or 'sense the presence' of these people who are no longer in the physical world - in very real and palpable ways. The communications in both directions appear to be deeply meaningful and healing in many cases. Nor does Jawer mention research such as that of Gary Schwartz and colleagues (2002) confirming the validity of psychic and channeled information. Jawer dismisses reincarnation as a theory, suggesting that emotional energy created by psychological trauma might persist in the world (types of energy and how they might persist are not explained), subsequently influencing a fetus during its development in utero. My own review of the apparition, mediumistic (channeled) and reincarnation research includes a spectrum of evidence suggesting survival of the spirit as a real phenomenon and not just the product of physiological processes in the brain or of emotional projections and hallucinations (Benor, 2006).

For Jawer,

Such superstitions...are not far from the truth - but the truth lies in the biochemistry of the brain and the body and in the emotional energy retained in our being. I will state my concept again: the frozen energy of the stress reaction, combined with issues or preoccupations held in the brain, can generate the phenomena we know as ghosts, poltergeists, and similar haunts. (p. 155)

Jawer is impressed with a minor reference from spiritual healing research that lends support to his theory, but overlooks the much more substantial body of spiritual healing research (Benor 2001; 2007) that cannot be explained by his theories that are limited to body, emotions and brain. Jawer makes an observation on the work of Bernard Grad, one of the pioneers of healing research, performed studies showing that healers could hasten wound healing in mice and could enhance the growth of plants. However, Grad's evidence and the hundreds of other studies on spiritual healing - including healing from a distance - are all ignored by Jawer in his discussions. For Jawer, the evidence worth citing is:

...this intriguing observation by researcher Bernard Grad, who has studied people who seem to possess healing ability: "I have conducted experiments in which I obtained extraordinary results with people who made no claim to be healers but who were in states of emotional arousal." [Emphasis mine]. (p. 155-156)

So I would say in summary that the strongest audience for this book will be those who prefer to limit their consciousness of their existence to conventional, Newtonian medical and psychological understandings of the world.

On a personal note, I have to add that this was a difficult review for me to write. My views differ substantially from those of Jawer (and I presume those of Micozzi as well, though his voice is nowhere explicitly evident in the book). I experience the world very clearly as inseparably imbued with the presence of something transcendent that is beyond words. I can only begin to touch on the fringes of its essence when I start to put it into words, and hopelessly distort it when doing so. I feel I am a part of that vast essence, which includes everything beyond my physical self. I am a part of IT and IT is a part of me. This is not the place to expand upon my views much further, but I feel I must share at least a hint, a pointer for anyone with open mind and heart and inner gnowing - to at least explore this consciousness of what Larry Dossey calls 'non-local reality.' Jawer fails to go there.

I strongly believe that not going there is a major part of the reason the world is in the mess it is in, and headed for suicidal self-destruction. By separating ourselves from our world, we make it into something 'other' than ourselves. This, to many, gives license to exploit natural resources, exploit 'other' people, and wantonly pollute what I experience as part of myself - Gaia, the living, sentient ecobiological entity who gives life to everything on this world. I have persisted in writing this review despite many inclinations to set it aside, in the hopes that some few in the Newtonian camp of disbelievers in a broader participatory reality might consider looking beyond their Newtonian frameworks to a world that I feel desperately needs and deserves a deeper awareness, a better attitude, a greater acceptance, and - most importantly - more respect and caritas from humanity. This is the greatest healing challenge of our time. If the cancer that humanity has become on this planet cannot be cured, we and all life as we know it on our planet will not survive.

The fact that I have persisted in this review is a credit to Jawer's broad canvassing of the literature he reviews, however limited his spectrum may be.

Benor, Daniel J, Healing Research: Volume I, Spiritual Healing: Scientific Validation of a Healing Revolution, Wholistic Healing Publications 2007 (Orig. 2001).
Benor, Daniel J, Healing Research: Volume I, Professional Supplement, Southfield, MI: Vision Publications, 2001.Benor, Daniel J, Healing Research: Volume I, Spiritual Healing: Scientific Validation of a Healing Revolution, Wholistic Healing Publications 2007 (Orig. 2001).
Benor, D. J. Healing Research, Volume II (Professional edition), Consciousness, Bioenergy and Healing, Bellmawr, NJ: Wholistic Healing Publications, 2004.
Benor, D. J. Healing Research, Volume III - Personal Spirituality: Science, Spirit and the Eternal Soul, Bellmawr, NJ: Wholistic Healing Publications 2006.
Benor, D. J. [...]
Lawrence, Tony. Bringing home the sheep: a meta-analysis of sheep/goat experiments. Proceedings of 36th Annual Parapsychology Convention 1993, Fairhaven, MA: Parapsychological Association.
Vargas, Luis A., et al. Exploring the multidimensional aspects of grief reactions, American Journal of Psychiatry 1989, 146(11), 1484-9.
5 internautes sur 5 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 A fine research-based examination perfect for new age and science libraries alike 15 octobre 2009
Par Midwest Book Review - Publié sur Amazon.com
Modern science contends the brain rules the body and generates feelings and perceptions: these two authors argue that it is feeling that underlies consciousness and determines how life is lead. The Spiritual Anatomy of Emotion supports this theory using the latest scientific research on immunity, stress, cognition and emotions to show how emotion leads to extraordinary perception abilities. Neurochemistry and new age thought blend in a fine research-based examination perfect for new age and science libraries alike.
1 internautes sur 1 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Fascinating Look at Boundaries 4 novembre 2010
Par New Connexion Journal - Publié sur Amazon.com
Boundaries -- thick and thin -- this continuum in people is an underlying concept in Jawer and Micozzi's exploration of attributing "paranormal" events to one's internal feelings and biology. Thin-boundary people don't see a clear delineation between themselves and the exterior world. Jawer asserts that this type of person is more sensitive and susceptible to perceiving (even creating) anomalous events, and that such phenomena results from their internal states, not from anything in external consciousness.
-- Alice R. Berntson, New Connexion Journal
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