Program Abstracts


T e direct apprehension of Self within the tradition of Uwaiysi Sufi sm, Sarah Hastings <hastings17@gmail.com> (International Association of Sufi sm) Within Western psychology, traditional developmental models consider self-development conclusive at healthy, normal adult maturity (Cortright, 2007; Helminski, 1992; Metzner, 1998). However, certain spiritual and mystical schools, specifi cally to this discussion, Sufi sm, argue that further trans-egoic development is possible. T is discussion looks at the tradition of Uwaiysi Sufi sm, a contemplative, mystical branch of Islam cultivated in the Middle East. T e ultimate goal within this tradition is articulated as the absolute understanding of Self. It is understood in this tradition that before a practitioner has recognized his or her essential or transegoic nature, or Self, that the self is merely a conceptualization comprised of illusory mental and egoic representations of what the person thinks he or she is, instead of knowing of his or her stable and unchanging identity as identical to divine nature. T is discussion looks both at the experience of the practitioner’s journey from self to Self, in addition to looking at the method with which one directly apprehends the Self. Sufi sm describes that when the practitioner concludes identifying with the mental representation of self and surrenders to the knowledge of the heart, one can directly experience Self. T is talk will bring insight to such things as this tradition’s understanding of: (a) higher Self-development potential, (b) the journey towards developing Self, and, (d) how one’s limited self causes disillusionment and suff ering. By investigat- ing traditions that have both historically studied and promoted transegoic stages, it is possible to contribute to the enhancement of human experience.


Non-dual Kashmir Shaivism, Dr. Maria Syldona <healingbalance@scienceandspirit.org> (Institute for Human Psychospiritual Development) ‘Science of Life’, ‘Science of Spirituality’, ‘Science of the Soul’ – these are some of the descriptors given to non- dual Kashmir Shaivism by its sages and scholars. Its Model of the Manifestation of the universe, and of a human be- ing, is said to be the ‘entry point’ to Kashmir Shaivism. Inherent in this Model is the involutionary process whereby Ultimate Reality or Absolute Consciousness becomes the universe and everything within it. Perhaps even more im- portantly, the Model in a reverse exposition reveals psychospiritual tenets of the evolutionary course that actualizes the process of realization of the true divine nature of a human being. Other aspects of this all-encompassing Model treat the nature of the universe as vibration and sound. Drawing upon ancient scriptural works and commentaries by renowned scholars, this overview of Kashmir Shaivism encompasses its basic tenets as well as parallels with con- temporary cosmology, physical sciences, and psychology. T e Model presents an elaborate treatment of fundamental mind/brain processes such as perception, and contains parallels with contemporary neuroscience research. It also illuminates the nature of supra-mental functioning as in intuition, clairvoyance and premonitions. Comparisons between Kashmir Shaivism’s Model of universal manifestation and contemporary scientifi c theory refl ecting our cur- rent understanding of this manifestation serve to illustrate the potential value of Kashmir Shaivism in furthering the progress of contemporary science, both physical and psychological. Equally as signifi cant as the theoretical aspect of this elegant Eastern tradition is the ‘practice aspect’ which is designed to accelerate humankind’s ultimate evolution- ary realization. T e state of non-duality, or the ultimate oneness of the innermost Self, or Absolute Consciousness, is the intended state of a human being. Living life in this state represents true human evolution, the realization of which could fi nally create the world as the peaceful paradise in which we are meant to live.


Cognitive Spiritual Science, Pratibha Gramann <rmg.pratibha@att.net> (Saybrook University) T e ancient text known as Patanjali’s Yogasutras was written about 350 BC, and it is based on the oldest system of


Indian philosophy, known as Samkhya philosophy. For many people, the philosophy known as Vedanta is the queen of Indian philosophies, but Vedanta has its roots in the earlier philosophy of Samkhya. It is Samkhya philosophy that delineated the evolution of creation based upon the three gunas, or the three energy principles of creation known as illumination, activity, and inertia. Samkhya is a dualistic system of philosophy that recognizes two, eternal principles. T ese are: consciousness (purush) and matter (prikriti). T e commentator of the Yogasutras, Hariha- rananda Aranya (1981) has been given credit for reviving the philosophy of Samkhya as the basis for the Yogasutras. Patanjali states that the nature of human life is that of pain and suff ering. Secondly, he states that humankind would like to rid the mental suff ering. In essence, the entire text is about how to remove the mental suff ering, become enlightened, and attain liberation. T ere are four sections to the Yogasutras: section one is a description of the mind with a description of the fi rst four concentrations of mind, and the cognitive samadhis; section two consists primarily of methods to engage the mind toward attainment of the samadhis; section three consists of a description of powers of the mind which naturally develop as a result of engaging the mind in regular, sustained, and long term samadhi. It also states the precautions and results of the misuse of powers; section four is titled kaivalya which means aloneness, and it can be equated with the Buddhist term, nirvana. In giving a description of the mind, Patanjali


30 SCIENCE AND NONDUALITY CONFERENCE 2010 | OCTOBER 20–24, 2010


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