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Program Abstracts

Now is neither a split second in time, which could always be divisible, nor an eternity imagined as endless duration in time. When we are totally present now, beyond ideas, we are living awake, no longer identifi ed with past memories or future expectations. T e eternal is time-less, yet appears as this very moment--fresh, mysterious, alive, and free of “me;” for when time and the timeless collapse into now, so do subject and object. Dualistic ideas of Absolute and relative disappear into something unnamable yet vibrant, dynamic, and fully functioning as Whole. In awakening out of identifi cation with a time-bound body/mind, time can be seen as vertical rather than horizontal in the sense that everything that has ever happened or could happen is present in the inexhaustible, eternal potential of Now. T rough dialogue and meditative inquiry, we will explore the freshness of Now as it is perceived rather than conceived. T e invitation will be to awaken to the reality that being, time and timelessness are actually undivided, and to explore how living now pertains to living whole-heartedly and without separation. For more information visit

Experiential Sessions  Sunday Oct. 23  2:00PM–4:00PM

 E. Open Center Technology (Part 2), Jeff Aitken (CIIS) 2:00pm–4:00pm

 SANTA ROSA ROOM Jeff Aitken, PhD Open Space is a simple, energizing way to invite refl ective conversations and sharing

space around topics that are important to us in the moment. We'll take a few minutes to invite a menu of topics, based on what participants are caring about on Sunday morning. T e rest of the session will be ex- ploring topics in small groups, which will self-manage as everyone 'votes with their bodies' to be where they want to be. It will be a fun, useful and inspiring way to devote time on the fi nal day of the conference.

Plenary Sessions  Sunday Oct. 23  4:30PM–6:30PM

 PL4. Freedom in Not-Knowing Healing Ecology: A Buddhist Perspective on the Eco-Crisis, David Loy, Zen Teacher 4:30pm–5:10pm

 SAN RAFAEL BALLROOM Do Buddhist teachings imply a diff erent way of understanding our relationship to the biosphere, which

can really help us at this critical time when we are doing so much to destroy it? T ere are reasons to doubt it: Buddha lived in a very diff erent time and place, Iron Age India. But the Buddha did know about duk- kha, the term usually translated as ‘suff ering’‚ yet to be understood in the broadest sense: dissatisfaction, discontent, anxiety‚ basically, our manifest inability to be happy, which does not mean that life is always miserable but that even those who are wealthy and healthy experience a dis-ease that keeps gnawing. T at we fi nd life frustrating, one damn problem after another, is not accidental, because it is the nature of an unawakened mind to be bothered about something. What, if anything, does that imply about the ecological crisis? T is presentation will point out the precise and profound parallels between our usual individual predicament, according to Buddhism, and the present situation of human civilization. T is suggests that the eco-crisis is as much a spiritual challenge as a technological and economic one. Does this mean that the Buddhist response to our personal predicament also points the way to resolving our collective one?

Consciousness and the Double-Slit Interference Pattern: Six Experiments, Dean Radin, Senior Scientist, Institute of Noetic Sciences 5:15pm–5:50pm


T e hypothesis that consciousness collapses the quantum wavefunction was tested using a double-slit op- tical system. T e principal measurement was the ratio of double-slit to single-slit spectral power associated with the interference pattern. T e consciousness collapse hypothesis predicted that this ratio would decrease when participants focused their attention towards the optical system, as compared to when they withdrew their attention. Six experiments were conducted to test various aspects of the hypothesis. Each study con-


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