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triggers, epigenetic changes will be stripped away, and your DNA
dvocate breath control (pranayama) or a series of physical postures (asanas/mudr
as) as part of its practice. Rather, it is concerned with withdrawing consciousn
ess from the nine apertures of the body (eyes, ears, nose, mouth, genitals, and
alimentary canal) and transcending the corporeal frame and its limitations altog
ether. This is accomplished by attaching the mind's attention to an inner light
and sound which is believed to be radiating behind the proverbial "tenth door" (
the "third eye" of the Hindus), anatomically located behind and slightly above t
he physical eyes (Shiv Dayal Singh, 1970). When consciousness becomes totally co
ncentrated at this pivotal point "between the worlds," the soul, according to th
e saints in this tradition, leaves the body and experiences in elevating degrees
higher regions of bliss.
Overall, my thesis is that this type of undertaking, allowing for a deeper grasp
of mystical dimensions, will help promote further studies in consciously induce
d near-death experiences which have a rigorous experiential and testable basis.
Unlike
the surat shabd yoga tradition of India, which, due to its clearly elaborated p
rocess and technique, offers a viable method for those interested in understandi
ng and correlating mystical insights. Such a phenomenological analysis will hope
fully enable us to nurture the seeds for a transpersonal science, one that meets
the necessary requirements of a genuine scientific enterprise. As Ken Wilber (1
983a) points out: "1. Instrumental injunction. This is always of the form, 'If y
ou want to know this, do this.' 2. Intuitive apprehension. This is a cognitive g
rasp, prehension, or immediate
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ar
In this article we will focus our study on the surat shabd yoga tradition of Ind
ia, which, due to its clearly elaborated process and technique, offers a viable
method for those interested in understanding and correlating mystical insights.
Such a phenomenological analysis will hopefully enable us to nurture the seeds f
or a transpersonal science, one that meets the necessary requirements of a genui
ne scientific enterprise. As Ken Wilber (1983a) points out: "1. Instrumental inj
unction. This is always of the form, 'If you want to know this, do this.' 2. Int
uitive apprehension. This is a cognitive grasp, prehension, or immediate
mpirical excursions.
Overall, my thesis is that this type of undertaking, allowing for a deeper grasp
of mystical dimensions, will help promote further studies in consciously induce
d near-death experiences which have a rigorous experiential and testable basis.
Unlike other yogic disciplines in India, such as kundalini, surat shabd yoga doe
s n
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