Donald E. Weiner - Upgrading the Operating System of the Soul: A Manual of Quantum Sufism

UPGRADING THE
OPERATING SYSTEM
OF THE SOUL

A Manual of Quantum Sufism

DONALD E. WEINER, PH.D.

Copyright 2001 and Revised Edition 2004 by Donald E. Weiner, Ph.D..

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Contents

Reviewing this thought-provoking book, I never ceased to be amazed by the way my mind clicked discovering in resonance with the author Donald Weiners thinking connections between my own teaching, inspired by that of my father, Hazrat Inayat Khan, itself incubated over the centuries by the traditional Sufi mystics and the views of quantum physicists which I had myself not foreseen.

To wit, I quote:

Expanding spacelessness/timelessness: In physical space, the exponential increase in the size of the physical universe following the big bang is not a phenomenon of matter/energy expanding into an already existing space; instead, space is created by the process of expansion. In a similar way, when new realizations are attained by awakened beings, the understandings are not just a result of accessing pre-existing spiritual realms, but rather that new potentialities of the divine being are created in spacelessness/timelessness which then become accessible to the totality.

It was in the course of (and thanks to) Sufi meditations, spotlighted by the light of his scientific background, that the author detected those promising connections that reveal more than a corroboration but bodes, hopefully, a possible future cross-pollination between the findings of meditators and scientists.

The two antipodal dimensions of our beingthe personal and the impersonal (the finite and infinite), instead of relegating the impersonal to God as other. The importance of the individuals frame of reference on the one hand, and on the other hand, the existentially perceived: atoms, molecules.

I quote some passages that strike me as particularly relevant:

Perhaps the soul enables spiritual frames which do not really move through time and space, but rather interpenetrate with all of the other spiritual frames of the totality.

Consider the soul as the underlying framework for potential self-organizing functioning on all of the planes of existence. The scope of function of the soul on a particular plane of existence is determined by the degree of divine self-organization that the soul has enabled to take place, by the development of a vehicle of experience on that plane, the unfoldment of a means of relationship with the beings of that spiritual domain, and ultimately, an awakening of the means of transformation to take place through the souls unfoldment on that plane.

Our vantage point affects our experience and interaction with our realm on every level of existence. Even on the level of our physical body, we may identify with being a body, but unless we have an awareness of the multiple components of the body (circulation of blood, lymph, breath, and on more subtle levels, magnetism, light, and spirit), then our experience is that of an outsider looking in. Similarly, in meditation, if when we turn within we hold to the personal vantage point, our experience of the interconnectedness of all things is that of a spectator, rather than an integral part of the whole.

The observer distorts the phenomena observed:

Light is said to exist potentially both as a wave and a particle until an experiment forces light to manifest as one or the other.

Re the self-organization and self-revealing principle:

Something much vaster and richer of the divine intelligence is enabled to come through in the planes than would be possible by any one realized being.

If one thinks of the notion of each atom having its own moment of awakening, then the next order of magnitude of awakening would be the atoms forming into molecules which are capable of forms of expression (such as the DNA of life) that would be inconceivable from the perspective of solitary atoms.

Just as a fine perfume is made better with a mixture of multiple flower essences, a network of realized beings undergoing a continuing process of resurrection to higher dimensions of evolution helps to refine the perfume of the evolving divine presence.

I quote the author again on the enigmatic problem of what we mean by chaos, which corroborates my views and expressed it particularly coherently:

Transformation from one state to a higher state of organization occurs only after moving through a chaotic intermediate state.

The principle that leads to a further splitting (not shattering), so that there can once again be a human and divine aspect which can come into relationship, awakening, transformation .

Instead of the human undergoing &a and resurrection in baqa, this would be the unified human and divine having met in a point of singularity, now diverging so that new forms of being can take place From this singularity emerges a new order of life and awakened qualities.

One could say that a higher order of ego must develop on a higher plane in order to be able to have ones state of being shift from an unconscious, embryonic state to a state of receiving and organizing input from that plane of existence to finally being able to be an active agent of bringing a higher order of awareness into that plane.

Incidentally, in my view, what physicists call chaos is a state of infinite possibilities whose bounty our finite minds cannot confine within our human sense of orderliness so long as we identify with the individual dimension of our being. But in a high state of meditation, rather than trying to understand the cosmic programming as the spectator, we participate in it (as Donald Weiner shows), customizing it, rather than reducing it to our understanding of it.

Prior to the act of observation, more than one outcome could have been possible.

It is the dualism created by an observer perceiving him/ herself as separate from what is observed that forces reality into one limited possibility.

If everlasting refers to aspects of God which have a beginning in time and live forever, then our souls are everlasting, since each has emerged as a ray from the central sun of the divine. Self-organization and evolution towards increasing complexity can only occur in the everlasting aspects of the divine being.

At first, one experiences the programming passively, but as one awakens, one can evolve the programming beyond its original structure and even beyond its original potentialities.

This applies not only with regard to ones own life curve but more generally in the fate of ones fellow beings. One is not just accessing preexisting spiritual realms, but rather new potentialities of the divine being are created which then become accessible to the totality.

Spirituality becomes about consciously participating in the unfoldment and evolution of the One Being.

Inspired by Hazrat Inayat Khans message of religious unity, the author touches upon the problem of the inept political conflicts of our present world:

Complexity theory appears to apply to religious and spiritual systems. Initially, religions emerged through the inspiration and emerging message of masters, saints, or prophets, but if the systems later attempted to maintain a fixed outlook on religion and spirituality, then either the system split in faction groups or members have attempted to maintain a hardcore fundamentalist belief system that often results in violence when challenged by other belief systems.