White Robed Monks of St. Benedict

6.0000 Physical and Biological Sciences

6.0100	Altered states of nondual consciousness
6.0101	Psychedelics and Students: Motives, Methods, Meltdowns, and Mind-Manifesting Miracles Alicia Danforth (Institute of Transpersonal Psychology) Drug education in the United States has been at best minimally effective. Approaches to stemming drug use such as "Just Say No" and the DARE program have been if anything counter productive. Close to half of the U.S. population age 12 and above reports having tried at least one illicit drug. Currently, psychedelics and entheogens are receiving positive media coverage coinciding with a resurgence of clinical research in the last several years. The renewed scientific interest in these substances raises questions about what is going on outside of a few clinical settings and labs. To gain insight into current approaches and attitudes toward personal psychedelic use, we will look at recent surveys of students who have used multiple psychedelics in a wide variety of situations. We will discuss these psychonauts was well as the experiences of those attending.
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6.0102	Spontaneous waking lucidity during the ayahuasca shamanic journey Frank Echenhofer (California Institute of Integral Studies) Ayahuasca is a potent hallucinogenic brew viewed as a profound "plant teacher" within the shamanistic practices of endogenous tribes throughout the Amazonian basin for probably more than a thousand years. Spontaneous, profound, and very lucid dream-like experiences in the waking state, similar in many respects to mystical visionary experiences attributed to the founders of many religious traditions, have been reported by individuals who have had extensive experience using ayahuasa. Ayahuasca has been reported to facilitate in tribal and Western settings, psychological and physical healing, problem solving, knowledge acquisition, creativity, spiritual development, divination, community cohesion, and encounters with discarnate entities. In appropriately prepared individuals, ayahuasca can reliably bring these exceptional and usually fleeting experiences within the teach of scientific research. The dominant experiential themes reported in the ayahuasca literature will be summarized and related to similar process themes in the psychotherapy, mythological and mystical literature. The neuroscience research suggesting a role for dreaming in the consolidation of memory and its role in the evolution of more coherent and complex self narratives will be presented to explore the possibly that similar processes may be occurring during the waking dream-like experiences associated with ayahuasca. The view that human experience has its foundation in its embodiment in time and space will be shown to be an emerging view now being expressed by some philosophers, neuroscientists, and linguists and this view will used to better understand the exceptional characteristics of ayahuasca experiences. A preliminary model integrating these different approaches will be offered to better appreciate both the experiential dimension of the shamanic journey process and its possible functional significance. This model suggests that ayahuasca can be seen as energizing a sequence of psychological healing, creative, and spiritual developmental processes co-emergent with visual and kinesthetic imagery.
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6.0103	Psychedelics as Entheogens: How to create and guide successful sessions. James Fadiman (—, Institute for Transpersonal Psychology) 98% of people using psychedelics worldwide use them illegally. In the United States alone, there are 600,000 new users of LSD each year. Restrictive laws have not led to any less use. Many users can only guess at how to prevent harm and maximize the benefits of their experiences. Manuals have been developed to teach how these experiences can be kept safe and supportive by understanding set, setting, sitter, substance, session and support. We will consider the advantages of guides and discuss how to establish the best possible conditions for spiritual or entheogenic (as distinct from psychotherapeutic and other uses) experiences. Orher manuals developed for psychotherapeutic use, as well as for scientific or technical problem solving, will be presented and discussed as time allows. Participants will be given a copy of the entheogen manual.
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6.0200	Anomalous experiences
6.0300	Bioelectromagnetics/resonance effects
6.0400	Biophysics and living processes
6.0401	Nonduality, singularity and a unified biological basis of two meditative traditions - meeting the gold Standard of science Charles Shang (Medicine) Nonduality is related to singularity in physics, mathematics as well as philosophy. The concept of singularity has been successfully applied in understanding the biological basis of meridian and chakra systems which originated from two major meditative traditions with similar descriptions of a network like signal transduction system. The growth control model suggests that a macroscopic growth control system originates from a network of organizers in embryogenesis which is the biological basis of meridian and chakra systems. Acupuncture points and meridians originate from the singular points and separatrices of the system. The following predictions of the growth control model have been independently confirmed or supported: 1. Singular point and separatrix have important roles in morphogenesis. 2. Organizers and growth boundaries are macroscopic singularities of morphogen gradient field and bioelectric field with high electric conductance, high current density and high density of gap junctions. 3. A high density of gap junctions is distributed as separatrices - boundaries at body surface after early embryogenesis. 4. Some morphogens and organizers continue to function after embryogenesis and throughout adulthood. 5. Subtle, nonspecific stimulation at the singular points of the growth control system can cause long lasting systemic and growth control effects. The distribution of major charkas is similar to the distribution pattern of intrinsic germ cells which are likely to provide important regulatory functions. This suggests a hierarchy in the degree of cell differentiation and function in the growth control system which is likely to be the unified biological basis of meridian system and chakra system. The growth control model has met the gold standard of science with multiple independently confirmed predictions - the first such example in the field of integrative medicine. The full text of a related article is available at http://ecam.oxfordjournals.org/ cgi/content/full/neml22vl
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6.0500	Emergent and hierarchical systems
6.0600	Evolution of consciousness
6.0700	Experiential Approaches
6.0701	Dream Jungle music performance by Dwight Loop, Taressa Bell, Ken Becker, Tierth Gonzalez Dwight Loop (Third Ear Music) Proposal for performance of enlightened ambient, tribal spirit music by Dream Jungle. Dream Jungle is a Bay Area project led by keyboardist and composer Dwight Loop. In live performance this group consists of four musicians, Loop, Taressa Bell,(vocals) Ken Becker {Diruba, Bass, Cello) and Tierth Gonzalez (percussion). Dream Jungle performs an eclectic blend of ambient electronic rhythms augmented by live hand percussion with bass, cello, Diruba, and voical chanting. The music is for the mind and body, with soaring atmospherics, supplemented by world beat rhythms, bass and incredible channeled chanting and traditional chanting by Taressa Bell. Dream Jungle's music has been recorded on two CDs on Third Ear Music (Mill Valley) "Lucid" (2008) and "Red Night" (2009). The group has performed at Cobalt Sun Gallery, Aubergine (Sebastapol), Harbin Hot Springs, 1228 Parkway Gallery (Santa Fe, NM) and others. Dream Jungle is accompanied by video by Lynn Augstein (Cobalt Sun). Lynn is an incredible light projection artist from Sausalito.
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6.0702	Oneness Dancing - An Authentic Movement Workshop for therapists and others Susan McCarn (Private Practice) Join us for an embodied wisdom practice that invites you to listen to the impulses of your body, to move, connect, and expand - opening into awareness. Created by Mary Starks Whitehouse, Authentic Movement (AM) is a blend of dance, mysticism, Jungian psychology and movement therapy. AM usually involves an individual 'Mover' who is attended to by one or more 'Witnesses'. The Mover is invited to close their eyes, listen deeply to the impulses of the body, and follow the subtle invitations to move as the body wishes, without direction or intent - opening into the space of unknowing with and through the body. The Witness holds a sacred container for the mover — offering spacious, non-judging, non-analytical, heartful attention to the mover. The job of witness is to hold this space of open awareness, while tracking their own inner responses to what unfolds before them. The parallel between mover/ client and witness/therapist engages the space encompassing both. After the first round of movement, mover/witness pairs change roles. As witness becomes mover; and mover witness, distinctions fade, mover and witness may become one, experiencing the unbounded space of unknowing. Authentic Movement has been described as 'a bridge from the conscious to the unconscious' - it is also a spacious opening into the vastness of no thing, of awareness seeing awareness. This 1 hour workshop can accommodate 20-30 people. Please arrive on time, and wear comfortable loose clothing. A.M. is a profoundly personal and spiritual practice. Please join us prepared to experience and express your own authenticity, and to support the authenticity and safety of other 'movers'. Closed eyes, open heart, full attention, no story, movement and sound emerging from no thing, consciousness knowing itself as itself.
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6.0703	A Journey through Polarities to Nondual Identity: The Use of Guided Inquiry Patterns with Native American Youth Catherine Sorensen Attendees of this conference are likely to have experienced a state of unified consciousness, but perhaps only during episodes that evade reliable replication, or after long periods of dedicated practice. Our presentation offers an effective way co facilitate such experiences for others of various ages, religions, and belief systems. Native American students have been the first to explore these particular techniques. This experimental approach, the core of which is simply looking and reporting what one sees, has the advantage of being usable without dogma, theory, or extensive training. It has been used effectively with populations of various ages and cultural backgrounds, and is currently part of a youth empowerment program in Navajo communities. The techniques involve a partnership within which one person serves to facilitate the other's repeated viewing of paired dualities, within structures that lead to the viewer's realization of the essential I AM beyond that which is viewed. Releasing the energies we have stored in pairs of diametrically opposed concepts, we may vault into a state of awakened wholeness. As with much in the realm of nonduality, words are inadequate to describe the results, but you can discover for yourself how how these simple, structured techniques lead directly from an experience of duality to a more unified state of consciousness.
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6.0704	Moving Beyond Polarity through Body Experience Rita Venturini, Peggy Hackney Human minds naturally polarize as part of the creative process. We propose an experience that initially grounds a polarity in the body through movement, and then guides us to transcend it finding the space where the whole becomes a possibility. We will be using the methodology of Laban Movement Analysis and Creative Systems Theory to identify the polarities, analyzing the movement qualities associated with each behavior and encouraging a thorough exploration of its expression, associated meaning making and actual impact. The process will proceed along the following steps: •Identify the polar sides of an issue you are facing. •Amplify both sides of the polarity — go to the extreme of each pole. •Record the benefits and losses from each side. •Become large enough to embrace the whole. •Ask the larger question. The participants will be challenged to find a perspective that is not the middle of the road, but is the WHOLE ROAD. Through this fully embodied experience we can gain the wisdom to become present to non dual awareness especially in situations that we find particularly challenging. And we also learn to ask a question large enough that it will include both poles. As we move beyond polarity, a unique wholeness, our authentic self, begins to emerge.
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6.0800	Integrative models
6.0801	"Radical" Non-Dualism: Creation and Integral God. Dan Sleetb Is love a four-letter word? Most accounts of clinical practice seem to think so—from explicit disavowal to benign neglect. Yet, there was a time when this was not so. Even Freud thought that clinical treatment is a "cure through love." What happened? Rarely, if ever, will you see this intervention as part of the treatment plan: "Give love." Nor its necessary complement: "Demand love." Yet, these twin gestures are the specific dynamic by which growth and transformation occur. Perhaps surprisingly, professional psychology holds love as a treatment intervention something of a secret, if not a scandal. Unfortunately, this policy is not only untenable, but violates the prime directive of clinical practice: Do the client no harm. Withholding love is not in the client's best interests. The essence of treatment comes down to a single precept: Love is the healing principle. When people speak of recovery in clinical practice, that recovered is best thought of as love. Yet, love is poorly understood. People tend to align with either of its two main forms: autistic love or empathetic love, each vying for dominion as the poles of an inexorable paradox. Consequently, it is the developmental task of the individual to integrate these two into their most auspicious form: integral love. This work traces the development of love, from birth thoroughout one's life—all the way to nondual enlightenment, which turns out to be the very source of love all along. PO 2
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6.0900	Logic and computational theory
6.1000	6.10 Lucid dreaming
6.1100	6.11 Medicine and healing
6.1200	6.12 Meditation, contemplation
6.1201	Investigations of nondual awareness in brain, body, behavior, and everyday life Cassandra Vieten, Dean Radin; Marilyn Schlitz; John Astin (Research, Institute of Noetic Sciences & CPMC) In this presentation we will present preliminary findings from two studies on nondual awareness. In the first, we are investigating nondual states of awareness using autonomic, EEC, and implicit behavioral measures. We will compare experienced practitioners of a form of non-dual meditation that resembles Advaita Zen with matched controls who have had no experience with meditation. In the second, we are engaged in a year-long study to to what extent engaging in spiritual practice, and involvement in a spiritual community, influences health and well-being outcomes. We are studying three groups of practitioners, those engaged in nondual meditation, Centering Prayer, and Religious Science. In particular, we will examine the influence of 1) level of attendance/participation in one's spiritual community; 2) quantity/frequency of engagement in formal and informal spiritual practices; 3) perceived engagement with, and influence in one's life of, one's spiritual practice and community; and 4) amount, type, and quality of participation in lay caring (e.g. prayer, lovingkindness, or caregiving practice toward others). Outcomes will include: 1) physical health, 2) psychological and emotional health, paying particular attention to resilience in the face of life's stressors/challenges, and 3) interpersonal functioning and pro-social emotions and behaviors {e.g. love, forgiveness, altruism). We will also examine to what extent this influence is mediated by 1) increased capacity for acceptance, 2) self-transcendence, and 3) sense of connection to a larger divine whole.
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6.1300	Miscellaneous
6.1400	Mysticism
6.1500	Nonlinear dynamics
6.1600	Parapsychology
6.1700	Phenomenology
6.1701	The History of the "I" Ologa Louchakova I will present the socio-historical analysis of ideas pertaining to pure consciousness, a.k.a. pure subjectivity, a.k.a. non-dual consciousness, a.k.a. transcendental subjectivity. Mapping these closely related topics in the thought of many philosophers, theologians, phenomenologists, and saints, I will argue that the interest in non-duality is neither new, nor is it exceptionally spiritual. Acknowledging the passion for non-duality as an essential part of the Zeitgeist, one should also acknowledge that the non-dual self-experience/concept pervades the history of ideas related to human self-knowledge. I will track non-dual subjectivity vis-a-vis dynamics of historical self from Heraclitus to medieval Christian philosophers, to Hegel and neo-Kantian egology, to the phenomenology of Brentano and Husserl, to the existentialism of Sartre, and to the constructivist perspectives of Katz and Forman. This plurality of perspectives is not just a result of abstraction, but also of actual practice of the various forms of self-inquiry in the course of life. The plurality leads to seemingly paradoxical differences in the descriptions of the non-dual self. Using the history of exploration of pure subjectivity in Christianity (Schleiermacher, James, Lonergan, Rahner, Peters) as an example, I will demonstrate that pure consciousness is contextual, i.e. dependent on its constitution in the cultural milieu which forms the inquiring psyche. I will support this perspective by the authority of the Islamic teachers Sirhindi and 'Abd ul-Qadr, by Buddhist teachings of the nature of the mind, by Christian teachings of Gnostics, and by the Hindu teachings ofVidehamuk-ti (liberation without the body). These teachings bring in an important distinction between the phenomeno-logical nature of the non-dual states and the ontological singularity of the non-dual consciousness at the origin of things. Following Hegel, and, later, Sri Aurobindo, Gebser, Tillich, Heidegger and Tymieniecka, one can say that the two are dialectically connected, i.e. that the non-dual consciousness is dynamically connected to the evolution of consciousness through the living psyche. Concluding, I will posit genocide and the traumas of the 20th century as connected with the current emergence of non-dual consciousness.
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6.1800	Psychoanalysis and psychotherapy
6.1801	Transpersonal Presence in Psychotherapy Jamal Granick (Transpersonal Education and Research, Institute of Transpersonal Psychology) Several studies have explored therapist presence as a therapeutic variable from the perspective of therapists. Fewer have explored therapist presence from the perspective of clients. This case study explores one client's experience of her therapist's presence. In addition to many of the same qualities of presence identified in the therapist studies, this study yielded a distinction between "regular presence" and "transpersonal presence", a category that included aspects of the experience that seemed to transcend the ordinary therapeutic relationship. Transpersonal presence has implications for the effectiveness of psychotherapy, and the training and professional development of psychotherapists. This suggests that further studies that operationalize, and empirically validate the effects of, transpersonal presence are warranted.
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6.1802	Old bedfellows: A gay-centered depth psychological consideration of the archetype of non-duality in gay myth and history Matthew Silverstein (Master's of Psychology, Antioch University) This poster presentation highlights the interpenetration of the archetype of nonduality and a gay myth of meaning seen interculturally in symbols of rwinship, doubling, mercurial transformation, and bridging between worlds. These symbols appear in myths of antiquity such as the Sumerian myth of Gilgamesh and Enkidu, as well as classic gay rexts, such as Plato's Symposium. Similarly in love poems between medieval Japanese Buddhist monks ro the revolutionary poetry of Walt Whitman, a theme of nonduality can be observed as a quality that is constellated in expressions of homosexual love between men. In current gay-centered psychological theorizing Dr. Mitch Walker has identified the archetype of the double and a correlative archetype of gay-centeredness that provide a needed and distinctly gay understanding of the Jungian concept of individu-ation. Individuation in a Jungian light suggests that in the ordeal of becoming an authentic and enlightened person one necessarily must encounter a radical reorientation within the personality, i.e. out of egocentricity and toward Self-centricity. The Self in Jung's view is inherently non-dualistic in that it is both the centermost point and the entirety of the psyche, both shadow and light. A homosexual sacred marriage between ego and Self, personified in the initiatory relationships berween teacher and student in monastic, mystic, shamanic, and scholastic traditions, as well as between analyst and client in Western pscyhological practices helps to elucidate the role of homosexuality and homosociality in the cultivation and appreciation of the humanizing essence of non-dual experience. Thus it seems only fitting to honor the role that gay psyche and culture play in serving as a catalyst and container for the actualization of the archetype of nonduality through practices of introspective wisdom, empathic inter connectivity, aesthetic appreciation, intuitive inquiry, ethical maturation, harmonious cooperation with the natural world, psycho-sexual embodiment, transgenderism, gay liberation, and self realization.
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6.1900	Quantum theory
6.1901	Wave-particle duality is illusory; only the wave function, with its particle-like properties, exists Casey Blood (Physics, Rutgers Unit, retired) The experiments of quantum physics have shown that matter has both the continuous properties of waves — interference, for example — and the discrete properties of particles-mass, charge and a localized position, for example. One can mathematically show, however, that this duality in the properties is not a duality in the basic nature of matter because all the particle-like properties of matter can be accounted for by the properties of the wave function of quantum mechanics alone. Only the wave functions exist. There are two main arguments. The first is to realize that the relativistic nature of quantum mechanics implies the particle-like properties of mass, energy, momentum, spin (and charge) are actually properties of the wave function. There is no need for particles to carry or possess these properties. And the second argument is to show that one obtains localized effects from spread-out wave functions. For example, quantum mechanics implies a light wave spread out over many grains of film will be perceived as exposing only one grain. Using these two arguments, one can show that all the reputed evidence for particles — photoelectric effect, particle-like trajectories and so on — can be explained solely in terms of properties of the wave functions. Hence wave-particle duality is not a duality in the actual nature of matter; instead it is only a duality in the properties — wave-like and particle-like — of the wave function. This no-particulate-matter result undermines the materialist position. In addition, it has profound implications for the nature of human existence. Together with the probability law of quantum mechanics, it implies that, in addition to the laws of physics, there is a "consciousness principle" outside those laws. This non-quantum-mechanical consciousness principle is of importance to the mind-brain question, to the duality between living and non-living objects, and to the before-death/after-death duality.
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6.1902	Quantum algorithms know in advance 50% of the solution of the problem they will find in the future Giuseppe Castagnoli The principle of causality is deeply rooted in the western world vision and science. This principle has been recently questioned by the following explanation of the quantum speed up (the fact that quantum algorithms solve problems with less operations than classical algorithms). Quantum algorithms require a lower number of operations because they know in advance 50% of the solution of the problem they will find in the future. Correspondingly, they are the sum of all the possible histories of the respective "advanced information classical algorithm". This algorithm, given the advanced information (50% of the bits encoding the solution of the problem), performs the operations still required to identify the solution — each computation history corresponds to a possible way of getting the advanced information and a possible result of computing the missing information. This explanation of the quantum speed up has an epistemological and interdisciplinary interest. It questions the mechanistic vision of evolutions where causality propagates locally through an instantaneous present (the dt of Schrodinger equation). Quantum algorithms are partly driven by their future outcome and, in some sense, "exist" {host mutual causality between input and output) in an extended present comprising preparation, unitary evolution, and measurement. Under the present explanation of the speed up, quantum computation becomes the first formalized example of teleological evolution. This finding can shed light on quantum and teleological explanations of organic behavior. We show that some fundamental characters of consciousness, like the unity of visual perception, premonition, feeling of timeless reality in altered states of consciousness, are physically explainable only if consciousness exists in the extended present of the quantum speed up.
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6.1903	Brahman and Atnian are alive and well in quantum spacetime geometry Stuart Hameroff MD (Anestbesiology, Psychology, Center for Consciousne, University of Arizona) Approaches to understanding the relation between Mind and Matter have included: 1) materialism (Matter -> Mind), 2) idealism (Matter < - Mind) and 3) dualism (Matter >< Mind). A fourth choice is non-duality (or neutral monism) in which a common underlying entity gives rise to both Matter and Mind. What is that entity, and how does it relate to brain (Matter) and conscious processes (Mind)? Advaita characterizes a single underlying omniscient reality (Brahman) from which both the material state of the brain and an individual conscious mind (Atman) within it are derived. Many non-dualists characterize Brahman and the underlying reality as nothingness, but science tells us that underlying all matter and energy, far smaller than atoms, is the fine structure of the universe, fundamental spacetime geometry at the Planck scale which is quantized and laden with information (quantum geometry). How underlying quantum geometry gives rise to Matter and/ or Mind depends on quantum state reduction, in which multiple coexisting possibilities collapse to particular states of Matter. In the Penrose formulation, quantum state reduction may occur either 1) due to measurement or decoherence, resulting in Matter, or 2} by an objective threshold based in fundamental spacetime geometry (objective reduction - OR), selectively choosing both Matter and moments/quanta of conscious awareness (Mind/Atman). Penrose further proposed that Platonic information is embedded in fundamental spacetime geometry, consistent with Brahman. The Penrose-Hameroff Orch OR model proposes consciousness (Atman) to involve quantum computations orchestrated in brain neuron microtubules and connected to quantum geometry (Brahman) by OR, and is thus consistent with non-duality and Advaita. In this talk I will give a scientifically plausible account for non-duality, Brahman and Atman, and take critical issue with their post-modern deconstruction as nothingness and relational. The fine structure of the universe is real, a source for enlightenment, and approachable through quantum geometry.
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6.1904	Does consciousness collapse the quantum wavefunction? Experiments with an optical double-slit system Dean Ratlin, Paul Wendland; Robert Rickenbach (Research, Institute of Noetic Sciences) A fundamental problem in physics is the transition from quantum potential states to classical actual states. This transition or "collapse of the quantum wavefunction" seems to require something beyond physics as described by quantum theory. Some have proposed that this something may be consciousness. If so, this would imply that (a) consciousness has an ontological reality beyond a brain-generated epiphenomenon, (b) it is not physical in the usual sense of that term, and (c) it may reside outside of the usual constraints of space and time. To test this idea, an experiment was conducted using a double-slit optical system. In randomly counterbalanced periods, participants focused their attention towards or away from the optical system while the double-slit interference pattern was recorded by a high resolution line camera. The measurement of interest was the ratio between the spectral power of the double-slit vs. single-slit patterns. This ratio was predicted to decrease during periods of observation by a postulated "nonlocal" aspect of consciousness, as compared to periods of no observation. In 100 test sessions contributed by 35 participants, 22 were identified as having special mental skills (meditators or "psychics"), and 13 as controls. Each test session consisted of 40 randomly counterbalanced observation vs. no-observation periods. Analysis of the resulting data indicated that the spectral measure decreased significantly as predicted. An additional 100 sessions run with no observers present to test the hardware and analytical procedures produced results consistent with chance. Across the 100 sessions, 62 produced results in alignment with the prediction, indicating that the observed outcome was not due to a few outliers. A Wheeler-type "delayed-choice" version of this test was also conducted, and that too resulted in an outcome significantly in accordance with the idea of consciousness as an active ingredient existing outside of space and time. C 2
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6.1905	The duality of duality and non-duality Anand Rangarajan (Computer and Information Science and Engineering, University of Florida) An artificial distinction exists at the present time: the duality of science and non-dual eastern philosophy. In a curious development, recent scientific frameworks have exposed lurking dualisms: wave/particle and trajectory/possibility (quantum theory), mass/energy and spacetime/events (relativity) while recent expositions of eastern philosophy have become more positivist: no self (Theravada Buddhism), "I"=Awareness (Vedanta). These developments afford the possibility of a new planetary science that simultaneously addresses fundamental problems in physics and in consciousness. We now know that the problem of consciousness is hard and that a new fundamental approach is necessary. We also know that the standard bearer - emergence - fails to take su-pervenience relations into account and is subtly reductionist. Consequently, we are emboldened to begin anew and build a new framework which simultaneously addresses problems in physics and consciousness. To this end, we suggest that the new framework eschew the dualisms discarded by fundamental physics and embrace the more positivist motifs from eastern philosophy: i) the trajectory/possibility distinction (quantum theory), ii) the spacetime/event distinction (relativity), iii) no absolute self (Theravada) and iv) pure consciousness (Vedanta). We cannot predict the actual form of the new planetary theory. However, certain broad themes can be discerned. Since the new theory allows for possibilities to have a fundamental role and since a fixed background spacetime has been discarded, we no longer are trapped by the perspective of a single, actual, historical trajectory. Furthermore, the role of consciousness in momentarily, actively reducing the set of possibilities is encouraged. Finally, we can also envisage a momentary interior/exterior geometry when we simultaneously take consciousness and spacetime seriously. Rather than become excessively speculative, we end on a sober note by pointing out that the cultural preconditions that would permit this kind of an approach are virtually nonexistent at the present time, therefore calling for community building. C 8
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6.1906	Pseudoscience and Victor Stenger's Quantum Gods: Mistaken, Misinformed and Misleading David Scharf (Physics, Maharishi University of Management) Quantum spirituality—the idea that some aspect of consciousness plays a fundamental role in the universe and that advanced physics should be interpreted as having to some extent already incorporated this principle—has had distinguished representation among both physicists and philosophers. It has generated an upsurge of grassroots enthusiasm because of the widespread sense that science and spirituality, rather than being fundamentally separate or even opposed, are in fact deeply connected and mutually reinforcing. Victor Stenger's purpose in writing Quantum Gods: Creation, Chaos, and the Search for Cosmic Consciousness is to "debunk" this idea—but attention to the details shows that it is actually Stenger's arguments that need the debunking. Stenger—a retired physicist who is leveraging his scientific background to try to discredit anything and everything that smacks of spirituality—doesn't respect his intellectual opponents enough to get their positions right; in some instances he appears to deliberately misrepresent their views; and, most important, his own reasoning is characterized by unremitting carelessness. Moreover, there is a method to his carelessness—it enables him to systematically avoid addressing the tough arguments of his opponents. Hence we find him frequently setting up a straw man by misrepresenting the debate as a simple matter of science and reason versus superstition. Once having defined this as the issue, all he needs to do is assume the attitude of an outraged scientist and heap on the ridicule. But if he had done his homework and gotten his opponents' positions right, he would have discovered that it is harder to dismiss quantum spirituality than he had imagined. Indeed, the more carefully—and yes, critically—one considers the relevant issues, the more one finds that quantum spirituality is founded on intelligent and plausible ideas, and eminently worthy of serious consideration.
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6.1907	Quantum Physics and the Non-Duality of Mind/Matter Thomas Schumann (Physics, California Polytechnic State University, San Luis) Using the situation described by Einstein, Podolsky and Rosen we argue that the "collapse" of the wave function is dependent on the observer and is thus not an objective event. We show from quantum physics and from the evolution of emotions that mental events cause "physical" events as well as physical events causing mental events. From this mutual causation we argue that they are, in fact, two aspects of the same thing. This leads us to the quantum dream metaphor. In a dream the outside world and the brain producing the dream are not observable. By analogy we consider a "meta-brain" which produces the non-local hidden variables which determine the outcome of quantum experiments. With this paradigm we discuss the Schroedinger cat situation and quantum statistics, making these intuitively easy to accept. We also make a comparison with quantum physics and the association of consciousness with the brain within the "dream". Relevant references: Schumann, T. Quantum Physics and the Dream Metaphor, Part 1 NueroQuantology; Vol. 5, No. 2 (2007} p. 241 Schumann, T. Quantum Physics and the Dream Metaphor, Part 2 NeuroQuantology; Vol. 6, No. 2 (2008) p. 194 Schumann, T. Quantum Theory and Mental Phenomena Physics Essays; Vol. 13, No. 4 (2000) p. 568 Schumann, T. Realism and Mentalism with Einstein, Podolsky and Rosen Physics Essays; Vol. 4, No. 2 (1991) p. 244 Schumann, T. Concurrent Speaker, Quantum Mind Conference, Juiy 2007, Salzburg, Austria Schumann, T Concurrent Speaker, Toward a Science of Consciousness Conference, July 2007 Budapest, Hungary Schumann, T Concurrent Speaker, Toward a Science of Consciousness Conference, April 2006 Tucson, Arizona
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6.1908	The Casimir force: Much ado about nothing DanielSheehan (Physics, University of San Diego) The Casimir force is a striking manifestation of electromagnetic zero point fluctuations, ambient energy that permeates the "nothingness" of the universe 1. Though derived from microscopic physics, the Casimir force has significant measurable effects from nanoscale to macroscale chemistry, physics, engineering and biology 2,3. Recent theory suggests that the Casimir effect can mechanically drive chemical reactions, shift equilibria and alter activation energies, transition states, and reaction rates 4,5. These results could have implications for nanoscale brain structures involved in consciousness 6. References: 1) H.B.G. Casimir, Proc. K. Ned. Akad. Wet., 51, 793 (1948). 2) EW Milonni, The Quantum Vacuum: An Introduction to Quantum Electrodynamics, (Academic Press, Boston, 1994). 3) V.A. Parsegian, Van der Waals Forces: A Handbook for Biologists, Chemists, Engineers, and Physicists, (Cambridge University Press, Cambridge, 2006). 4) D.P. Sheehan, "Casimir Chemistry," J. Chem. Phys., in press, (2009). 5) D.P. Sheehan, J. Chem. Phys. 131, 104706 (2009) 6) S. Hagan, S. Hameroff, and J. Tuszynski, Phys. Rev. E 65, 061901 (2002).
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6.1909	Time and the unity of mind - A quantum field theoretic view Fred Alan Wolf (Have Brains/Will Travel) I speculate that a universal mind/soul exists as a tachyonic field embedded in spacetime and communicating through tachyon-tardyon interactions. I further speculate that this tachyonic mind field may be an information field, possibly what the ancients called the Akashic record. I will go through several implications of the model and indicate how it may explain the logical temporal order of thought, the appearance of a cause-effect world, and certain paranormal phenomena such as the appearance of ghosts, mind to mind communication, and possible spiritual experiences. More technical details will be presented in the workshop. PL 4
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6.2000	Space and time
6.2100	Transpersonal and humanistic psychology
6.2101	Self-transcendence as a Measurable Transpersonal Construct Albert Garcia-Romeu (Institute of Transpersonal Psychology) The term self-transcendence has been widely used to refer both to a process of expansion, or movement beyond one's immediate self-boundaries, and to a quality which emerges as a result of this process, culminating in a generally stabilized and broadened worldview (Maslow, 1971). The phenomenon of self-transcendence has emerged as a key theme in several disciplines including transpersonal psychology {Wilber, 2000), personality theory (Cloninger, Svrakic, and Przybeck, 1993), and nursing theory (Reed, 1991) among others. However, the scarcity of widely accepted methods of quantifying this construct as a valid, reliable measure has caused some difficulty in the research arena (Akyalcin, Greenway, & Milne, 2008). This essay examines the construct of self-transcendence (ST), defined by the psychobiological model of temperament and character as "the extent to which a person identifies the self as...an integral part of the universe as a whole" (Cloninger et al., 1993, p. 975). Research from a variety of fields is presented surrounding self-transcendence as quantified by the Temperament and Character Inventory (TCI), a self-report measure of seven personality dimensions developed by Cloninger et al. In reviewing the diverse literature surrounding this construct, the author's purpose is to present a coherent account of the TCI self-transcendence research to date, and to work towards establishing self-transcendence as a measurable transpersonal construct, with observable, scientifically valid features and correlates. The TCI and its self-transcendence scale have yielded a rich body of information from a variety of fields, including human neurotransmitter systems (Borg et al., 2003), molecular and quantitative genetics {Gillespie et al., 2003), neuroanatomy and aging (Kaasinen et al., 2005), spirituality and religion (Greenway et al., 2007), cultural differences (Farmer et al., 2003), and psychopathology (Svrakic et al., 2002). In light of this evidence, self-transcendence has emerged as a complex but quantifiable construct of the utmost relevance to psychology.
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6.2102	Developmental Integral Psychology Goes Non-Dual Kathy Kouzmanoff (private practice) Lifewheel: Your Choices at Life's Every Turn shows how your inner and outer lives change as you do. We move through four stages, from pre-ego needy and naive responder, to strong ego smart and successful conformist, to a reflective, receptive and real unifying of ego and self in the individualist stage, to the fully mature conscient stage of a conscious and connected non-ego, selfless ego. Through all this the inner core of the individual self abides, directing, unifying, ineffable and boundless, providing paradoxical, mystical nonduality in the midst of individual change. This model, in book form, grew out of a 501c3 nonprofit I founded in 1995 to support personal transformation. Members of a focus group said they wanted SIMPLE, VERY SIMPLE for a personal growth model. So simple it is, with each stage condensed to several key words. A kind of holographic model of human experience evolved from this approach, where the whole can be seen from any perspective. In the conscient fourth stage of spiritual maturity, time and timeless, the individual and the whole, experience and witness are unified through the dynamic of paradox. Specifics are given on how this is lived out in every aspect of the inner and out life. These contrast nicely with the first three stages of growth to show how nondual spiritually maturity looks compared to other stages. For more info see: www.lifewheelchoices.com. I am a former Franciscan nun, a licensed psychotherapist in practice over twenty years in Wisconsin, specializing in integrating psychology and spirituality and a practicing mystic. I am a long time member of The Association of Transpersonal Psychology and The Institute of Noetic Science. My work is archived with the State Historical Society of Wisconsin.
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6.2103	Psy-Meteorology: Understanding the Weather of Your Heart/Making Peace With Feeling and Cycles in Your Life Stephen Levine Introducing a revolutionary system of healing, life coaching and decision making that utilizes the power of seasons,compass directions, elements and meteorology fused with psychology in a way that allows unprecedented breakthroughs in accepting and validating our feelings, tracking and understanding our life cycles, and healing patterns that have tended to repeat on our lives. This technique combines aboriginal wisdom with meteorology, creative arts therapies and includes the use of correspondences and power allies in the healing and decision making process. Each compass direction corresponds to an aspect of our lives, personality and/or relat-edness to another person. Each season corresponds to where we stand within our life cycle or life passage Each weather element corresponds to expresions of emotions or general life states. Each weather front, low or high pressure system corresponds to specific life cycles and/or life choices/issues. Our favorite weather psychologically and scientifically models life states or feelings that we feel comfortable with within ourselves. Weather that triggers discomfort or resistance in us scientifically and psychologically models life states/feelings that we need to address,accept or heal. Asking "how is your weather today" and inviting a picture-filled description of our inner weather provides a magnificent opening into deepened compassion within ourselves and towards others. Ultimately our inner weather, through a combination of guided imagery, art therapy, and meteorology may be mapped on paper showing the forces at work within our lives and the kinesthetic relationship between those life forces. This is named the Life Weather Ptofile. The Life Weather Profile frequently reveals an "escape hatch" to challenges that we may feel in our lives. In addition, we may more clearly choose or reinforce our desired outcome based upon our favorite weather as positioned on our life map.
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6.2104	When the Bottom Drops Out: Encounters with the Groundless Ground in Psychotherapy John Prendergast (Integral Counseling Psychology, CHS) From time to time clients report feeling the bottom drop out beneath them and going into a free fall. This experience, often linked to the terror of annihilation and the loss of self, can be precipitated by sudden loss, a deep search for what is most real, or a spontaneous letting go. This loss of ground may sometimes lead to the discovery of a "groundless Ground" of Being that feels paradoxically empty and full, spacious and solid. Reality is inherently grounding. Our deepest homeground is in/as nondual Awareness, unborn yet not separate from ordinary life. While conscious recognition of the relative truth — the objective facts of any situation — is relatively grounding, recognition of our true nature is absolutely grounding, regardless of changing circumstances. Most psychotherapists will subtly panic if their clients report going into such a freefall, however, those with a nondual orientation will recognize this sudden, frightening, and often disorienting descent as a natural opening and support it accordingly. This one-hour presentation will include several clinical vignettes, a discussion of the phenomenology of grounding and ungrounding, a guided meditation to let go of one's grasp onto the relative ground and rest in the groundless Ground, as well as a short period for questions and answers. NDPL 1
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6.2105	The Art of Re»Patterning: Tuning into the Life Patterns and Person Epistemology of Clients from a Non-Dual Perspective Peter Wrycza (and Leadership, International Academy for Transformational Coachin) The purpose of Re»Patteming is to reveal to the client the deep structure of the patterns and conditioning that serve as both a resource and a limitation in daily life, so that these patterns may update themselves to further freedom, well-being, and accomplishment. All sutface expressions of our lives reflect deeper organizing principles and assumptions about self, other, and world that sustain separateness and enmeshment in our personal story —the root of petsonal problems of every kind. In Re*Patterning, we help the client recover the key organizing principles pervading his or her modus vivendi. Approaching the client's core patterning, both cognitively and through its reflection in the body, opens the possibility of updating the patterning to set a direction for growth, balance, and harmony. Re'Patterning helps clients resolve contradictions in their conditioning, which in some way are splitting the wholeness of life and distorting their relationship with the source of Life itself. Re»Patterning helps clients identify just how they are fracturing the ground of wholeness, while recognizing that their true nature is actually that pure awareness in which all experience is reflected. This process is natural. Our self-labelling only partially obscures our true nature, which is pure, unbounded awareness itself. When our epistemological confusions are understood in the light of this ground of awareness, they tend to resolve themselves naturally. This pre-conference workshop introduces participants to both full and conversational Re*Patterning. It offers both examples and experience of key elements of the process — first tuning into deep patterns and second influencing them cognitively and energetically.
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