The Survival of Bodily Death Eighth
Invitational Conference May 21 to 26, 2006
Conference Summary by Frank Poletti
Conference Participants
The participants at the May 2006 gathering included:
Neuroscientist and Irreducible Mind author Ed Kelly;
Frederic Myers specialist Emily Kelly; Psychotherapist and author
Adam Crabtree; Child psychiatrist and reincarnation researcher Jim
Tucker; Near-Death researcher Bruce Greyson; Quantum physicist
Henry Stapp; Chairman of Esalen Institute Michael Murphy; Transpersonal
psychologist and researcher Charles Tart; A. N. Whitehead and Sri
Aurobindo scholar Eric Weiss; Historian of science Bob Rosenberg;
Sri Aurobindo biographer Peter Heehs; Philosopher of consciousness
Christian De Quincey; William James scholar Bruce Wilshire;
CTR Coordinator Frank Poletti.
Group Review of the Current Survival Data
On Monday morning Adam Crabtree facilitated the group through a discussion
and assessment of the current data in support of the survival hypothesis.
This conversation was an initial move by the group that will be followed
up in subsequent years and is not to be considered a definitive statement
of any kind. For such a statement, all readers of this conference summary
are referred to the recently published book Irreducible Mind.
During this discussion there was a clear trend in the group, which felt
that it was not possible to clearly rank the data in a linear way. Rather,
what was uniformly assented to was the view that what makes the survival
hypothesis compelling is not a single data point but the fact that
several independent lines of evidence and research all converge
in that direction.
Here is what some of the leading researchers who have participated
in the Esalen conferences said about the survival data:
Emily Kelly
Kelly began by saying that she does not think individual areas of
survival research can or should be ranked in terms of the strength of
the evidence. However, she does think that certain areas are currently
weaker and not yet solidly or reliably verifiable from an empirical
standpoint. These are:
- Mediumistic readings of more recent vintage (late 20th/early
21st century)
- Electronic voice phenomena
- "Past-life regressions" under hypnosis
- Hauntings
With respect to the first category above, Kelly pointed out that contemporary
mediumistic research is not nearly as strong as it was in the early
20th century. She speculated that this may be because mediums in the
past were frequently trance mediums who did their work in an altered
state of consciousness -- a state that may be more conducive for getting
access to paranormally derived information -- whereas most mediums today
are not trance mediums.
Kelly went on to say that there are other research areas that she
does consider more scientifically reliable. In particular, she noted
that individually strong cases and lines of research exist for each
of the categories below:
- Mediumship
- Near-death experiences (NDEs), especially cases involving normal
or enhanced mental functioning when the physical brain is grossly
incapacitated (as in coma, cardiac arrest, or deep general anesthesia)
- Death-bed visions and other forms of apparitions
- "Possession" cases
- Cases of the reincarnation type
Kelly mentioned that she is currently compiling a working list, to be
published in book form, of what she considers the best cases suggestive
of survival. She currently has a list of over 50 such cases. In sum,
Kelly reiterated that what she finds compelling is not any single area
of research, but rather the fact that so many independent lines of inquiry
converge on the same explanation, namely, the survival hypothesis.
Bruce Greyson
Greyson followed by concurring with Kelly's overall position. So
rather than repeat her list, he added a few extra points:
- Greyson finds the Pam Reynolds case the most compelling NDE
case.
- Accurate reports in NDE states of deceased relatives that were
unknown to be already dead are compelling to Greyson.
- Children who remember past lives often display strikingly similar
behavioral traits and hard to develop skills that were prevalent
in the reputed previous life.
- The high degree of intentionality, agency, and intelligent action
in the best apparition cases is also compelling to Greyson.
In sum, Greyson said he does not think we can rank the data in a linear
fashion but must consider it as a whole.
Jim Tucker
Tucker followed Kelly and Greyson by reviewing some of the cases
of children who recall past lives.(These cases have been mentioned in
previous conference summaries, and the reader is welcome to review them
there.)Tucker noted that there are 2,500 cases registered in the University
of Virginia files of children reporting these memories, with many of
the statements being verified to be accurate for one deceased individual.
In addition to such apparent knowledge, Tucker noted that some cases
also include other prominent features:
- Highly specific entrance and exit wounds of a deceased person
that correlate strikingly with birth marks on the child.
- In extremely rare instances, a child demonstrates xenoglossy,
the ability to speak a language that has not been learned.
Ed Kelly
Ed Kelly followed Tucker by highlighting both the richness and the
meticulousness of the early research on survival, emphasizing again
the research on trance mediumship by persons such as William James,
F. W. H. Myers, and numerous colleagues. Kelly reviewed briefly the
following cases or areas of research:
- The mediumship of Mrs. Piper (discussed in chapters 4 and 5
of Irreducible Mind), which originally compelled William
James to take psychical research seriously, and especially its "GP"
phase, as investigated and reported by Richard Hodgson.
- The "cross-correspondence" cases, which spanned several decades
of the early 20th century. In these, multiple mediums
(who were physically separated and sometimes even located on different
continents) received communications which, although fragmentary
and unintelligible individually, subsequently proved to be interpretable
as pieces of a puzzle deliberately constructed by one or more ostensibly
surviving personalities in order to demonstrate their continued
existence. The best such cases turned upon voluminous amounts of
detailed knowledge of Greek and Latin literature, knowledge that
was characteristic of the deceased communicators, but far surpassed
the attainments of the mediums (such as Mrs. Piper).
- The sober conclusions of various eminent scholars including
Curt Ducasse, C. D. Broad, H. H. Price, Stephen Braude, Alan Gauld,
and Ian Stevenson, who have reviewed the entire literature of the
subject in depth and with an open mind. A good example is the illustrious
American psychologist Gardner Murphy, who after decades of intensive
study found himself unable to dismiss the evidence for survival:
"It is the autonomy, the purposiveness, the cogency, above all the
individuality, of the source of the messages, that cannot be by-passed.
Struggle though I may as a psychologist, for forty-five years, to
try to find a "naturalistic" and "normal" way of handling this material,
I cannot do this even when using all the information we have about
human chicanery and all we have about the far-flung telepathic and
clairvoyant abilities of some gifted sensitives. The case looks
like communication with the deceased" (Challenge of Psychical
Research, p. 273).
Murphy also emphasized, however, what he termed the "biological difficulty",
the fact that evidence for survival seems inescapably in conflict with
mountains of other evidence supporting the conventional mainstream picture
of mind-brain relations – that everything in mind and consciousness
is generated by physical processes occurring in brains. For Murphy,
this amounted to an irresistible force striking an immovable object,
a conflict he could not resolve. The concluding chapter of Irreducible
Mind, however, argues that this apparent conflict can in fact be
overcome. There, we have already sketched a spectrum of theoretical
positions which can be reconciled with leading-edge contemporary physics
and neuroscience, yet appear – unlike the conventional mainstream view
- capable of accommodating the full range of empirical data. The central
ongoing task of the Survival Seminar is to determine which of these
models is in fact most promising, and to flesh it out in greater detail.
In sum, Kelly said that areas of research like those outlined above
have provided significant evidence supportive of the survival hypothesis,
and clearly warrant further research and theorizing. He also emphasized,
however, that in order for that theorizing about survival to be effective
and meaningful, it must constantly remain grounded in the best available
empirical evidence. This is our ongoing mission.
Charles Tart
Tart said that he considers the general parapsychological data, such
as: psychokinesis (or PK), precognition, telepathy, clairvoyance, and
psychic healings, to have been repeatedly verified under rigorous conditions.
Tart's working hypothesis is that the human mind can do things that
transcend the seeming limits of the physical brain. Tart also mentioned
that he has been impressed by mediumship cases. In recent years, Tart
has added the NDE data and OBE data to his own list of highly reputable
research and evidence. In this regard Tart mentioned the Pam Reynolds
case (please see the conference summary for the May 2002 Survival conference
for more details on this).
In summation, the loose and unofficial group consensus was that only
when all the various lines of data and research are taken together as
a whole does the survival hypothesis become compelling as the most parsimonious
explanation. And thus at the very least, all of these areas of inquiry
deserve further careful investigation with an open mind and a rigorous
empirical approach.
Henry Stapp William James, A. N. Whitehead,
and Quantum Physics
Henry Stapp joined the Survival conference for the third time in May
2006. Between the annual meetings, Stapp has been collaborating with
Ed Kelly, Eric Weiss, and others in an effort to create an ontology
that could account for the most secure data assembled by the survival
group as well as the secure data coming from orthodox physical experiments.
On Tuesday morning Stapp gave an overview of a number of key concepts
involved in this quest. Because the issues Stapp discussed involved
a number of mathematical details, the reader interested in that dimension
of Stapp's presentation can learn more about Stapp's views on quantum
physics at his extensive and helpful website:
http://www-physics.lbl.gov/~stapp/stappfiles.html
Stapp keeps this site regularly updated with new papers, and it includes
significant sections from his forthcoming book Mindful Universe,
which is written for a more general audience.
During the non-technical part of his presentation, Stapp looked at
the work of William James, Alfred North Whitehead, John von Neumann,
and Werner Heisenberg, and how each of these thinkers has influenced
his own conceptions of quantum physics and consciousness. Stapp noted
that for his current book-in-progress, he is going back to William James's
phenomenology and demonstrating how it is consistent with some of Stapp's
own research findings.
With respect to Whitehead, Stapp discussed how and why he thinks
that his "process ontology" (meaning that his theory of reality or being
is constantly developing, evolving, moving—i. E., in process) can serve
as a framework for understanding the quantum physics of Heisenberg and
von Neumann. Stapp mentioned that it is important to realize that instead
of following in Newton's historical footsteps, Whitehead preferred Leibniz's
relational conception of space and time. Thus, he started his own system
from a very different standpoint than that of classical Newtonian physics.
In Whitehead's major philosophical work Process and Reality,
there are several sections on what he calls the "extensive continuum,"
which is his term for the more relational structure of space and time.
As Stapp described in detail some of the technical aspects of quantum
physics, he demonstrated how the mathematical formalisms are indeed
consistent with Whitehead's metaphysical outlook.
As he proceeded, Stapp offered a few quotations from Whitehead to
illustrate his points:
"This continuum is itself merely potentiality for the vision."
"Continuity concerns what is potential. Whereas actuality is
incurably atomic."
"The contemporary world is divided and atomic—the multiplicity
of definite actual entities. These contemporary actual entities
are divided from each other and are not overlapping, and are not
themselves divisible into other actual entities."
After reading these quotations, Stapp said that the basic Whiteheadian
approach, in which the potential of the extensive continuum turns into
the actual and definite world, is consistent with quantum mechanics.
According to the Heisenberg and von Neummann interpretations, the quantum
state is indeed continuous like Whitehead's "extensive continuum" until
an event happens.
Stapp thinks that Whitehead was correct to emphasize the atomistic
and discrete nature of reality. Stapp cited Heisenberg to show the resemblance:
"The observation itself changes the probability function discontinuously.
It selects of all possible events the actual one that has taken
place. Since through the observation our knowledge of the system
has changed discontinuously, its mathematical representation has
also undergone a discontinuous change."
Later in his presentation, Stapp showed how many of Whitehead's core
ideas were already prefaced in the work of William James. Stapp cited
some passages from Whithead's writings and then James's to show the
parallels. Whitehead wrote:
"The final facts are all alike, the actual entities, and these are
drops of experience."
"These drops of experience, also called actual occasions (happenings),
are the final real things of which the world is made."
Whereas William James had already written:
"Either your experience is of no content of no change, or it is
of a perceptible amount of content and change. Your acquaintance
with reality grows literally by buds, or drops of perception. Intellectually
and upon reflection, you can divide them into components, but as
immediately given, they come totally or not at all."
Stapp pointed out that James's phenomenological descriptions of personal
experience became the basis for an entire metaphysical system in Whithead's
Process and Reality.
After comparing Whitehead and James, Stapp turned to James's view
on the human soul, namely that he rejected the notion of a substantial
soul. Stapp explained that in James's writings the key phrase here is
"fantastic laws of clinging."By this, James meant that all we ever know
by direct experience are drops or moments, so the fascinating question
is how do such drops come to congeal or form meaningful and recognizable
gestalts. According to Whitehead, the soul must be a coherent sequence
of these drops (or actual occasions). What we call the "stream of consciousness"
is a sequence of events. Stapp speculated that if there is survival
after death, then we might try to think about it in terms of how James's
"fantastic laws of clinging" continue to cling even after the passing
of a physical body and brain.
At the end of his presentation, Stapp discussed some of his contemporary
collaborations with neuroscientists to test what he calls the Quantum
Zeno Effect (see Stapp's website for more details). Although they are
looking at how quantum processes influence brain activity, Stapp emphasized
that this work at the interface of neuroscience and quantum physics
is fundamentally different from the work popularized by Roger Penrose
a few years back. Stapp mentioned that he was recently with six neuroscientists
from UC Berkeley, who are working on a proposal to study the Quantum
Zeno Effect with rigorous experiments. In particular, they are looking
at the speed at which brain states become synchronized (neural synchrony).
They hypothesize that certain synchronies in brain activity may occur
so fast that classical physics (non-quantum physics) is not able to
account for the results.
Overall, Stapp is serving an essential role as the survival group
proceeds. In particular, he is ensuring that both the empirical researchers
into the survival-related evidence and the more speculative philosophers
of the big picture both stay grounded in the rigorously verified empirical
results coming from quantum physics.
Charles Tart State-Specific Sciences and
the Survival Hypothesis
On Tuesday night Charles Tart gave an informative overview of a paper
he published in 1972 in the prestigious journal Science titled,
"States of Consciousness and State-Specific Sciences."The full article
can be accessed from Tart's main website at this URL:
http://www.paradigm-sys.com/ctt_articles2.cfm?id=53
Other articles and information by Tart can be found at this URL:
http://www.paradigm-sys.com/
Tart said that even though the editor of Science received
around 100 letters in response to his article, still today this type
of research is cutting-edge and thus rare in institutional settings.
But more individuals than we might think are open to this line of research.
Tart noted that a psychiatrist wrote him years ago to say that when
first reading Tart's proposal in his ordinary state he rejected it,
but while he was in an altered-state-of-consciousness (or ASC), he thought
it made total sense to him. Tart said that we might think of ASCs somewhat
like foreign lands. We can travel there, but when we return, what we
have are our differing reports of those types of terrain. By comparing
the reports of different travelers, we can get a useful idea of the
territory.
Tart gave an overview of the scientific attitude and methodology
that he has employed for many years in his research. He calls it the
"mandala of science." This mandala involves moving through various stages
in a circular or spiral-like process. At minimum, there are four stages:
- Observation: the careful study of experience.
- Theory generation: the proposal of an explanatory framework.
- Testing: rigorous testing aiming for replication and predictability.
- Peer review: social discussion regarding one's results.
After describing the mandala above, Tart warned of the human capacity
for self-fulfilling rationalization. We can all create an explanation
for anything and make it sound plausible. This fact makes the 3rd
stage critical. Predictability and testing the results stemming from
predictions is an essential procedure to keep us from self-validating
our own biased views. Overall, Tart said that good science is a cyclical
process that moves through these stages on the mandala.
Turning to the evidence for survival, Tart said that we could employ
research strategies in ASCs to help complement the survival research
that is already being conducted by researchers in ordinary states. Tart
ventured that there may be properties of ordinary consciousness that
prevent a fuller acceptance of the survival data by widespread numbers
of people. He said that our ordinary state can often act like a selective
filter that limits what we can understand. Some ASCs that are already
widely practiced include REM stage dreaming, lucid dreaming, and shamanic
states. Tart pointed out that in REM dreaming there is little or no
input from the body's senses. So, it may be a vague indicator of what
survival might be like. Likewise, lucid dreaming and shamanic journeying
are also types of practices that could indicate something of what the
survival state is like. Tart would like to see these practices subjected
to greater scientific research.
Tart pointed out some of the irony in his proposal, because ASC's
are already involved in survival research, such as mediums and apparitions.
But Tart's proposal goes further than this. He said that in stabilized
ASCs, researchers could:
- Communicate within these states
- Confirm or disconfirm each other's experiences and observations
- Reason about their observations in these states
- Test theories about these states
If employed broadly enough and with rigorous scientific controls,
these features could help substantiate or disconfirm some of the leading
hypotheses coming from the current survival data. On this note, Tart
said that our current understanding of the mediumistic state is not
very sophisticated. He said that we could train mediums for greater
consistency and accuracy in reporting. This approach could pay off by
helping to eliminate or substantiate the superpsi hypothesis.
Tart emphasized that the often apparently revelatory quality of ASCs
can sometime be an obstacle to the more objective approach of the sciences.
ASCs can be either validating in a scientific sense or indoctrinating
in a more theistic or religious sense. The scientific attitude of open-minded
inquiry for truth's sake alone is crucial. Buddhism, by way of contrast,
looks like a state-specific-science but according to Tart, is generally
not because it has a pre-established belief system that can shape and/or
cloud people's experiences in ASCs.
In response to Tart's presentation, Michael Murphy made some interesting
social and historical comments. He noted that our globalized age is
unique in that we have a growing scientific knowledge of the evolving
universe that the traditional spiritual systems were simply not aware
of. In addition, multi-cultural input coming from the convergence of
various lineages has heightened our awareness of the relativity of culture
and the prevalence of bias. But fortunately, the advent of modern psychology
is providing both practitioners and scholars with a greater self-reflexive
capacity that provides those involved in today's research with a more
subtle sense of personal bias and the tendency to project one's assumptions.
Murphy said that his own work in The Future of the Body provided
a trans-cultural taxonomy of human experience and then proposed a unifying
pattern to help explain the data. To ensure that such a trans-cultural
approach continues and that humanity does not fall backward into religious
dogmas, we will need a strong-willed embrace of the method illustrated
in Tart's mandala of science.
Murphy closed his comments by noting that Sri Aurobindo himself circumvented
such dogmas in his own practice and vision by rigorously deconstructing
his ongoing meditation practice. Murphy said that this deconstructive
approach comes out strongly in Aurobindo's Record of Yoga, which he
kept from approximately 1909 to 1927 (most meticulously from 1912 to
1920). This record includes notations on his various experiments and
experiences. Murphy said that Aurobindo was brutally honest in this
and thus exemplified the scientific attitude that Tart described in
his presentation. Murphy said that later in Aurobindo's life, he could
have benefited from the more robust peer review that exists today in
the globalized marketplace of spiritual practices. Overall, both Tart
and Murphy emphasized that the scientific attitude has an advantage
over traditional spiritual schools and approaches, because the scientific
attitude ultimately is oriented toward peer review. Thus, it is more
open, humble, honest, and ready to revise its findings in light of new
evidence.
Eric Weiss Spacetime, the Subtle Worlds,
and Whitehead and Sri Aurobdindo's Ontology and Cosmology
During the 2006 conference Eric Weiss gave two presentations relevant
to the pursuit of a survival theory. In them, Weiss further developed
some of the comments he made during the 2004 and 2005 conferences. In
2004, Weiss gave a presentation on how to understand the survival question
from the point of view of a cosmology of multiple subtle worlds. For
background on that presentation, the reader can
click here.
Then in 2005, Weiss continued by challenging the basic metaphysical
assumptions of modern science, particularly how they prevent us from
creating a coherent metaphysics in which survival makes sense. For background
on that presentation, the reader can
click here.
In 2006 the first of Weiss's two presentations addressed some of
our habitual ways of conceiving spacetime. Drawing from Whitehead's
metaphysics, Weiss contrasted what he called a mandala-like perception
of spacetime with the geometrical and mathematical version of spacetime
used in scientific measurements. One of the main points that Weiss emphasized
throughout his presentation was that spacetime as it actually is (not
as it is abstracted by science) is shot through with consciousness.
Thus, in a coherent metaphysics we do not need to add consciousness
to an already existing spacetime. Instead, we need to recognize that
they are intrinsically connected from the start. Furthermore, it is
this key shift that enables us to begin to grasp the spacetime structure
of the non-physical subtle worlds where post-mortem survival takes place.
Weiss helped explain these ideas step-by-step to make sure the conference
participants understood just how deep and significant a change he was
proposing in our conception of spacetime.
Weiss started his presentation by emphasizing that our ideas of space
and time are inextricably intertwined with our habitual thoughts about
matter, energy, causality, consciousness and so on, so that understanding
the spacetime of the subtle worlds requires nothing less than a complete
metaphysical and cosmological revolution. To begin to make the shift
toward understanding this proposal, Weiss suggested that we must first
grasp that there are two different spacetimes that we often conflate
because we have not thought about them clearly. The first is the mathematically
defined space of physics. We generally imagine this space to be an objective
and geometric container in the sense that it would still be there even
in the absence of any consciousness. The second is the 'inner space'
that contextualizes our perceptions of the outer world and various individual
entities. This space is what we directly experience. In it, we are always
at the center and origin of our own set of coordinates. Sometimes this
space is subject to misinterpretation, as when we see a small close
thing as a large distant thing. Weiss pointed out that we usually assume
that the space of personal perception is generated by causal
processes in the outer spacetime of physics. In fact, the major efforts
of cognitive science are directed at producing some plausible explanation
for how the energy and matter that operate in mathematical spacetime
are capable of generating a conscious representation. The habitual idea
of most scientists and philosophers is that the "real thing," the ontologically
privileged domain, is "outside" in mathematical spacetime, thus perception
and perceptual space are considered epiphenomenal or derivative.
A key point Weiss made was that this usual explanation of space and
perception is completely backwards! The better and more lucid explanation
thus involves reversing the commonly understood relationship between
the space of mathematics and the space of personal experience. Following
Whitehead's approach, Weiss said that we must start our metaphysical
views with what we actually experience. And what we actually
experience is the 'inner' world of perception. This point actually applies
to the various interpretations offered by quantum physics. What quantum
physicists have really shown is that the only truly empirically observed
reality is the domain of psychological experience. Further quantum "facts"
are actually deduced from, or abstracted out of, such personal
experiences. Weiss emphasized that this is the basic premise of Alfred
North Whitehead's philosophy of science and metaphysical revolution.
To further explain his ideas, Weiss suggested that our personal experience
of space is like a mandala. It is always centered around our privileged
point of view and is intrinsically coherent to us. So, if we start to
imagine that space is really like this, then we can start to see that
the mandalic structure of space places conscious perception at the center
of all coherently ordered arrays of phenomena. All perceptions
of space are conscious and coherent from the perceiver's point of view.
Space is not a container in which these kinds of perceptions are occurring.
Instead, space is made up of an ongoing sequence of these mandala-like
perceptions. Weiss proposed that the mandala-like structure of experience
is the actual spacetime in which the creative advance is unfolding.
In other words, perceptual space is not something derivative from events
in outer, geometrical space. Rather, perceptual spacetime is spacetime
itself, and geometrical space is simply a convenient abstraction
that allows us to describe certain features of the perceptual space
mathematically for the purpose of measurement and accurate comparison.
Next, Weiss explained how several of William James's ideas were incorporated
into Whitehead's metaphysics of spacetime. What Whitehead called an
"actual occasion" is an elaboration on what James called a "momentary
thinker." Whitehead envisioned all of reality as causally interrelated
"thinkers." In his system, each actual occasion houses the entirety
of its causal past and is, in turn, housed by subsequent occasions in
the future. For example, what I thought a moment ago has a causal effect
on me now, and so forth. So, if all events in the actual world are thinkers,
then understanding the causal interaction among these thinkers (among
actual occasions) becomes crucial for understanding reality. Furthermore,
it is possible to translate Whitehead's word "concrescence" as James
"momentary thinker." And we can translate Whitehead's word "prehension"
as a causal connection among these concrescences. Weiss said that this
is entirely consistent with James' program in "Essays on Radical Empiricism,"
where he suggests that relations among entities, as well as entities
themselves, are actual. According to Whitehead, each of us, in every
moment, is a thinker, an actual occasion. Each of us houses the entirety
of our past. Thus, each of us is an atom of spacetime. The
entirety of the past is contained in our experience. Our experience
is not a representation of the past, it is the actual past causally
expressing itself in our present moment of experience and existence.
In contrast, the scientific paradigm encourages us to imagine our experience
to be a mere representation of the outer world, as if we are in a glass
bubble, and some outer reality is being selectively represented on the
surface of that bubble. But in Whitehead's metaphysics there is no bubble.
Our direct experiences are always the core components of the real spacetime.
As he concluded his first presentation, Weiss re-emphasized just
how radically different this understanding of spacetime is. Often, people
think that Whitehead is proposing that these actual occasions are inside
a container we call spacetime, but Weiss said that this is incorrect.
Instead, Whitehead's proposal is much more revolutionary. Lastly, this
revolution in our understanding of spacetime is crucial for us to begin
to grasp the spacetime of the subtle worlds, because this revolution
implies that spacetime is the transmission of immediate experience and
not a box-like container in which events happen. This novel view of
spacetime thus allows us to imagine how events in subtle worlds operate
in ways that are both similar and different than events here on earth.
Sri Aurobindo's Ontology and Cosmology
In his second presentation Weiss turned to Sri Aurobindo's ontology
and cosmology in order to lay the groundwork for further comments on
Aurobindo by Peter Heehs and Michael Murphy. He started by drawing attention
to the word "concrete."In the common use of this word it generally means
the most solidly material thing that can be verified. When we say "the
concrete facts,"we mean the facts that are most materially or tangibly
evident. But in his presentation, Weiss said that he would use this
word as Whitehead did, meaning that the word "concrete" is used to signify
that which is most metaphysically and ultimately real. In this
sense, the word "concrete" often draws upon the deepest spiritual and
mystical truths.
Weiss said that according to Aurobindo and the Vedic tradition the
ulimately concrete is called "Brahman."This term is often defined as
the "One without a Second." By starting with Brahman, Weiss said we
can derive everything else in the universe of experience, such as the
one and the many, consciousness, the possibilities named by abstractions,
value, and so forth. Weiss pointed out that materialists and scientists,
who start their explanations of reality from abstracted categories,
have led our culture into a philosophical cul-de-sac. This is apparent
from the fact that materialists have been stuck for decades in their
attempts to explain the emergence of novel properties in the universe
and to explain the so-called mind/body problem that deals with the split
between dead matter and conscious experience. Weiss said that the all-important
key is to start from the ultimately concrete, so that everything else
can be derived by logical acts of derivation.
Weiss moved to the next key term in Aurobindo's ontology "Sachchidananda,"
which is generally translated as "Being-Consciousness-Bliss." Because
we are humans with symbolic cognition, we can only grasp at the ultimately
ungraspable Brahman through a set of coherently interrelated concepts.
Sachchidananda enables us to do this. Weiss said that there are four
concepts involved:
- Being
- Consciousness
- Force
- Bliss
Although the term Force is generally left out of the popular translations
of "Sachchidananda," Weiss said it is crucial.
Being is understood in a sense that encompasses both the potential
and actual in reality. It is the possibility for actuality itself, and
also the specific potentiality for all determinate forms of being. This
notion of Being is comparable to Whitehead's eternal objects and Plato's
Forms. Thus, we can see it as the repository of all abstractions.
Consciousness is the general source of illumination, the indefinable
transparent luminosity that is the space in which all being emerges.
It is the capacity that selectively highlights determinate possibilities,
and the capacity to take a perspective on reality. In this latter sense,
it is the nucleus of the "I."
Force is the intrinsic capacity of consciousness to manifest that
to which it attends. It is what physicists call "energy."Weiss pointed
out that Consciousness and its Force are ultimately inseparable. What
we call Consciousness is the inside, while Force is the corresponding
outside.
The last term Bliss might be better translated as "Value" Weiss said.
The key idea here is the enjoyment of the values that emerge from the
interplay of Consciousness, Force, and Being. The usual translation
of the Sanskrit term "ananda" has, in English, superficial and hedonistic
connotations that the word Value does not.
Next, Weiss described one of Aurobindo's most unique terms "Supermind."This
is the faculty of Sachchidananda by means of which it is able to manifest
specific universes. There are three primordial powers of Supermind:
- Self-multiplication (or self-variation, the power of perspective)
- Self-limitation
- Self-absorption
The first power of Supermind brings forth a multiplicity of centers
of consciousness, each of which can take a perspective on all of the
others. Weiss pointed out that this multiplicity (often called the "Dance
of Shiva") has not yet reached the stage of self-limitation. It is rather
the One Divine being manifesting as many Divine Beings.
Weiss paused to emphasize a key point: if this overall ontology is
correct, then we must face squarely the question of how the initial
conditions of evolution came into being. If all of reality is grounded
in a self-illuminated enjoyment of being, why is there a world of ignorance,
fear, pain and hardship? The answer to this question is expressed in
terms of the doctrine of Involution. Involution is the exercise of the
second and third of the Supermental powers – Self-limitation and Self-Absorption.
Self-limitation is the capacity of the Divine to impose filters on
the ways in which its many selves come to know one another. To make
this clearer, Weiss described the ways in which various entities in
this universe experience each other. At the most complex level, thinking
entities, like ourselves, know each other. This involves a
depth-dimension of cognition and an empathic capacity that binds us
into a unified cosmos. Next comes organic entities, which do not have
the dimension of cognition, but still feel each other. Weiss
said that here there is a distinction between empathy in the higher
evolutionary ranges, versus mere attraction and repulsion in the lower
evolutionary ranges. Finally, inorganic entities (like matter) lose
the dimension of feeling, and thus experience each other essentially
as disturbances of force (mediated by what scientists call
gravity, electromagnetism, and the strong and weak nuclear forces).
Importantly, the lower entities are on the evolutionary scale, the more
filtering there is between them.
As the Supermind manifests a series of worlds, it first filters out
transcendence and universality to create a world of pure mentality.
This is a world without inorganic matter, a world of minds knowing each
other telepathically and communing in an experience which we can barely
fathom, but which, the tradition holds, we experience during periods
of deep sleep. Next, the Supermind filters out cognition, to leave a
world of feeling and imagination. This is the world of dreams, the Astral,
Vital, or Imaginal World, the world that we have some very limited experience
of through our memories of dreams, or some much clearer experience of
through out of body experiences, or lucid dreams. Lastly, the Supermind
filters out imaginal variation to leave a world of inorganic entities
that are blindly involved in self-perpetuation. In is in this way that
the physical world comes into being, and establishes the basis for an
evolutionary ascent. Weiss pointed out that according to this view,
the Divine can do all this in full self-knowledge of its own being and
its own doing. From this point of view, everything in this and all universes
is just God at play. But this knowledge is something that some of us
have only intellectually and speculatively. Most actually experience
the world as finite, cut off, and conditional. In order to account for
this, we have also to posit that God has the capacity for Self-Absorption.
The capacity for Self-Absorption can be illustrated with an analogy.
Just as we, lost in the details of our social roles, can forget our
own human freedom and become lost in our actions, so too, the Divine,
can become absorbed in His/Her/Its own actions, and become, in some
sense, trapped in finitude. It is as if God sets up a one-way mirror
and recedes behind it. God, who is utterly self-illuminated, knows that
He/She/It is being us, but we don't know that we are God. So, altogether,
we come to a notion of ourselves as God, self-differentiated, self-limited,
and self-absorbed.
In conclusion, Weiss said that over the course of the physical evolution
of our universe human beings emerged as complex beings with multiple
bodies at the mental, astral, and physical levels. So at death, the
human physical body falls away, leaving the other bodies to pursue their
own destinies in their own worlds. Ending on this note, Weiss turned
the floor over to Peter Heehs, who picked up with Aurobindo's thoughts
on rebirth.
Peter Heehs Sri Aurobindo and the Evolutionary
Purpose of Rebirth
The leading Aurobindo biographer, Peter Heehs, joined the Survival conference
for the first time in May 2006. On Wednesday morning Heehs followed
Eric Weiss's overview of Aurobindo's cosmology with a presentation that
first provided some brief background to different cultural views of
reincarnation and then gave a nice overview of Aurobindo's own perspective
on the topic.
Heehs started by noting that reincarnation is accepted by cultures
representing roughly half of the world's population. He noted that even
the arch-metaphysical skeptic from the Scottish Enlightenment, David
Hume, reasoned that if one accepts the immortality of the soul, then
rebirth is a logical and natural result. Heehs said that anthropological
research has shown that many indigenous and preliterate cultures believe
in reincarnation. Several ancient cultures did as well. The ancient
Greek philosopher Pythagoras is well known for his remarks on the transmigration
of the soul. And there are records of pre-Upanishadic shamanic traditions
in India that also referred to something like rebirth or reincarnation.
Heehs made a distinction between "reincarnation" and "transmigration".
Most non-South Asian cultures that accept rebirth do not admit any individual
karma or purposive logic to the process. This belief may be called "transmigration",
while the term "reincarnation" is reserved for the belief that there
is a larger purpose or logic to the overall process. Turning to Buddhism,
Heehs said that for most Buddhist schools there is no soul. Instead,
there is only a continuation of sanskaras or tendencies in what might
be thought of as streams of karma. In contrast, the Abrahamic religions
of the West place a great deal of emphasis on the survival of the individual
soul. This trend runs through early Christianity, Gnosticism, and Jewish
Kabbala. Lastly, Heehs pointed out that even thought many traditions
espouse rebirth, very few (if any) of them give detailed accounts of
how it works or what is like on the "other side."
Turning to Aurobindo's views on the topic, Heehs said that Aurobindo's
understanding of reincarnation was embedded in his broader view of the
evolutionary purpose of the universe. Aurobindo thought of reincarnation
as a necessary feature of an evolving world. He recognized a positive
purpose for individualized souls as part of this larger evolution, namely
to fully embody Divine being in life. This view is in contrast to those
of Buddha and Shankara, who saw no developmental significance to the
process of rebirth.
Aurobindo viewed the physical body as a one of several human "bodies."
When one dies, the core Divine spark in each soul (called the psychic
being) starts to shed these other sheaths or layers one by one. The
first to go after the death of the physical body is the vital sheath.
After that, the mental sheath dissolves, and the psychic being is left.
On the return back to incarnated life, this process reverses itself.
The incarnating soul will take on mental, vital, and physical bodies
before birth.
Heehs clarified that according to Aurobindo, what survives bodily
death is not the full and easily recognizable personality, but rather
more rudimentary elements or tendencies from one's various lives. These
are then shuffled together again in the process of making a new personality.
In an unpublished letter Aurobindo wrote, "But after all, it is a line
of consciousness and not a personality that returns." Aurobindo's thinking
on the subject departed from the notion that a specifically identifiable
person or personality was what reincarnated. In short, there is no survival
of the complete personality, only a set of surviving tendencies organized
around the spark of the Divine. This is not individualized in terms
of the specific personality traits or facial features, etc., of past
embodied lifetimes. This undermines the popular idea that John Smith
(or Napoleon) is reincarnated as Ramesh Sharma (or the writer of the
latest reincarnation saga).
Aurobindo retained a scientific and experimental attitude about the
topic. He took a scientific-like interest in children who reported past
life memories. He thought these reports merited investigation. In fact,
some of his statements lend credence to one possible interpretation
of the research of scholars like Ian Stevenson and Jim Tucker, which
is that violent deaths often result in a quick re-entry back into this
world. In his main text The Life Divine Aurobindo wrote, "There
are cases in which there is a rapid rebirth of the exterior being with
a continuation of the old personality and even the manner of the memory
of the past life."
Heehs also made a few comments about the notion of other realms or
worlds (cf. the bardos of Tibetan theory) where a reincarnating soul
might go before coming back to this particular world. Although we tend
to think of "worlds" as physical places, Heehs made clear that Aurobindo
thought of them as particular states or statuses of consciousness rather
than physical places. To use an aesthetic metaphor, worlds are like
different harmonies when compared to the harmony of the physical world.
According to Aurobindo, such worlds exist, but they are non-evolutionary.
In Aurobindo's epic poem Savitri, there are mythic-like gods
and demons that inhabit these worlds. But in an important sense, these
heavens and hells can also been understood as subjective states created
by the individuals who inhabit these worlds. (This lends support to
the Tibetan idea that the bardos are to a great extent self-created
worlds.) Heehs mentioned that Sri Aurobindo's life partner, the Mother,
was a sophisticated initiate into the capacity to travel through such
worlds. When she was in Algeria, she received an occult-like training
to travel to different planes or worlds. Heehs noted that the Mother
made major contributions to Aurobindo's own thought and that this was
not inconsistent with the larger Indian tradition of acknowledging a
leading role for the feminine and Divine Mother.
Overall, Heehs said that Aurobindo's view on rebirth was thoroughly
teleological. As he once wrote: "The soul assumes birth in order to
manifest Divine perfection, to manifest the Divine in life. That is
all we can say."
Following both Weiss's and Heehs's presentations on Aurobindo, Michael
Murphy made a number of interesting comments about Aurobindo's biography.
For a summary of the major events of Aurobindo's life, please see the
conference summary from the May 2005 Survival conference, which can
be accessed by
clicking here.
After commenting on Aurobindo's life, Murphy made come interesting
historical comparisons the put into broad relief the nature of transformative
practice and the advance of human spiritual realization. Murphy began
by noting that in the late 19th and early 20th
centuries Calcutta was a rich center for comparative mysticism and cultural
cross-fertilization with Indian, British, and even German scholarly
influences all intermingling. Already by the mid to late 19th
century, Calcutta was bringing forth the robust mystical realizations
of Ramakrishna and Vivekananda, which would later influence Aurobindo.
Murphy highlighted how all of these mystics were influenced by the unique
cross-cultural mix of this region and moment in history.
Murphy then noted that a similar pattern—in which spiritual advances
are stimulated by a fertile cross-cultural mix of activity—can be seen
in the origin of the Upanishads. At the time these documents were compiled,
there was a high degree of cultural intermingling in northern India.
Murphy suggested that the exposure to more pluralistic cultural activity
may have motivated the Brahmanic priests to formalize their revelations
by writing them down as the form we today recognize as the Upanishads.
A third historical example Murphy made reference to was first brought
to his attention by the Zen Abbot Richard Baker-Roshi, who has participated
a few times in these Survival conferences. Baker said that many significant
developments within Buddhism were spurred by attempts to translate Buddhist
sutras from Sanskrit into Chinese. This seminal effort had many ripple
effects, including laying the groundwork for the great koan literature
of Japanese Zen. What was crucial to this long historical process was
the high level of sophisticated comparative spiritual discussion and
inquiry that it required. Murphy said we might think of it as one of
the longest lasting think-tanks of comparative analysis that has ever
existed.
Murphy then mentioned a fourth such period in human history, which
occurred in late antiquity in the West, stretching from before Plotinus's
life up through the early medieval period, in which one can trace the
evolution neo-Platonic thought and practice. Various strains of neo-Platonic
thought influenced Jewish Kabbala, and even Islamic mystical schools,
which would in turn influence the rise of Western esotericism during
the Italian Renaissance.
Overall, Murphy observed that these lineages of transformative practice
and trans-generational wisdom seem to occur in fits and starts throughout
human history. In light of this, Murphy suggested that part of the current
task of Esalen's CTR is, first, to recognize these moments as legitimate
reservoirs of insight about the ongoing evolution of transformative
practice, and then, second, to synthesize their wisdom with modern insights
from the 20th and 21st centuries. If we look broadly
enough, Murphy said we can see that different historical periods have
brought forth different types of experience more robustly than others.
Thus, from our vantage point today, we can begin to make better sense
of the evolution of humanity's spiritual realization. Lastly, as a result
of CTR's current Esoteric Renaissance series, Murphy has become attuned
to how comparative explorations of transformative practice have always
been deeply rooted in these lost or broken lineages from the past. On
this note, Murphy mentioned that Jeff Kripal's forthcoming book,
Esalen: America and the Religion of No Religion, should help frame
Esalen's own historical role within this larger context.
Other Presentations Bruce Wilshire and Christian
De Quincey
There were two other presentations of note during the conference. On
Monday night Rutgers philosopher Bruce Wilshire gave a gripping personal
account of his relationship to the topic of death and the after-life,
which he first wrote about in his book Fashionable Nihilism: A Critique
of Analytic Philosophy (SUNY, 2002). Wilshire's unique and animated
presentation style evoked a number of personal responses from the group
members, which helped bring an emotional vibrancy to the week.
On Thursday morning Christian De Quincey gave a colorful power point
presentation that provided a comprehensive overview and introduction
to panpsychism, the philosophical position that views all of matter
as having some degree of consciousness. De Quincey has written two insightful
books on this issue: Radical Nature and Radical Knowing.
For more information about them and about De Quincey's thoughts on panpsychism,
please see his website by clicking here:
http://www.deepspirit.com/sys-tmpl/door/
Conclusion
The group concluded with a discussion about the next book, which will
pick up where Irreducible Mind left off. After sorting through
a wide range of views and strategies, the group decided that this book
should follow the model laid down by William James. In this respect,
it will be both a tribute to James and an extension of his work, much
like Irreducible Mind was with the legacy of Frederic Myers.
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