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UID:53686-1682726400-1687046399@www.embodiedphilosophy.com
SUMMARY:Vedic Philosophy: Exploring Six Schools of Hindu Thought
DESCRIPTION:Register now…\n\n\n\nLIVE April 29\, May 6\, 13\, 20\, 27\, June 3\, 10\, 17 @ 2-4 pm EDT. Convert your time here. \n\n\n\nIf you can’t attend this event live\, all registrants will have access to the recording. \n\n\n\nIf you are already a member sign in and add the course to your favorites.  You will need to be subscribed to be able to receive reminder emails from Embodied Philosophy including to receive the Zoom link for the live sessions. For support\, please reply to your confirmation email or contact hello@embodiedphilosophy.com. \n\n\n\nVedic Philosophy: Exploring Six Schools of Hindu Thought\n\n\n\nThis course will attempt an overview of some of the six main schools of orthodox Vedic thought up to the medieval period: Vedānta\, Sāṃkhya\, Yoga\, Mīmāmsā\, Vaiśesika\, and Nyāya\, along with the two core and canonical texts that have been most formative to Yoga\, the Upaniṣads and the Bhāgavad Gītā. Attention will be paid to some of the prominent interconnections and points of contestation amongst some of these schools\, but we will keep a strong focus on Yoga\, given its prominence in exported Hinduism. The course will utilize primary texts – the original Sanskrit sutras and verses – so that students will have the opportunity of engaging some of these schools directly in their own words and through their own categories. \n\n\n\nModule 1: Upaniṣads (April 29) \n\n\n\nThe Upaniṣads are the earliest source Vedic texts wherein can be found the roots of all later Hinduism. It is in these texts that we find notions such as yoga\, karma\, mokśa\,  ātman\, reincarnation\, bhakti\, etc.\, first expressed. All later Hindu schools of yoga trace their origins back to the Upaniṣads\, so they stand as the foundation of all traditional Hindu spirituality.  Thus it is in the Upaniṣads where we find the earliest and most sacrosanct references to meditational practices that are the clear forerunners of what Patañjali later further systematizes and embellishes in his Yoga Sūtras.  The Upaniṣads are also the main canonical texts for the variegated Vedānta traditions of the next session II.  \n\n\n\nModule 2: The Vedānta Sūtra (May 6) \n\n\n\nThe course will also consider the opening verses of the Vedānta Sūtra\, a text which sets out to systematize the unsystematic material of the Upaniṣads with regard to the nature of Brahman\, the Ultimate Truth  Here we will encounter the interpretative lenses of two important Vedānta traditions – that of advaita (non-dualist) Vedānta and that of the viśiśtādvaita tradition (the lineage from which the renowned Krishnamacarya hailed)\, which allows a more dualist understanding of the relationship between brahman īśvara and the ātman.  \n\n\n\nModule 3: Sāṃkhya Kārikās (May 13) \n\n\n\nThis will engage the primary canonical text of Såmkhya\, which is the larger metaphysical tradition within which Yoga was originally a branch before it came to be situated as an independent school.  Sāṃkhya concerns itself with the metaphysics from which the deep-level self – the puruśa/ātman – must extricate itself – e.g. what the puruśa is not. \n\n\n\nModule 4: Yoga Sūtras (May 20) \n\n\n\nThis course will undertake a close reading of yoga as presented in the traditional Hindu sourcebook on the subject\, the 3rd century Yoga Sūtras of Patañjali\, where it is defined as “the stilling of all states of mind” (i.e. meditative practices)\, in order to arrive at a direct experience of the ‘soul’ or ātman\, that is to say\, of pure consciousness.   The Yoga Sūtras is the classical text on meditative practice accepted as authoritative by all the orthodox Hindu schools\, and our reading of it will be informed by the primary commentaries that have elaborated on the source text over the centuries prior to the colonial period. Here\, we will encounter what yoga has meant in Indian traditions for two millennia prior to being transplanted to the West\, where the Yoga Sūtras has since become the canonical text for western yoga.   \n\n\n\nModule 5: Vaiśesika Sūtras and Mīmāmsā Sūtras (May 27) \n\n\n\nVaiśesika and Mīmāmsā are archaic schools – the former dealing with the metaphysical ingredients of the world – sub-atomic particles\, forces\, etc.; and the latter with Dharma\, human Duty\, as understood in the context of the ancient Vedic ritualistic culture.  Unlike the other sessions of this course\, these two texts may be of less interest to modern-day yoga practitioners – we will see how we feel when we get to them- but if we decide these traditions are of little interest to us\, we can briefly overview them and then continue with the Yoga Sūtras. They are included in this course for completeness – so that students can get at least some sense of the so-called “Six Schools of Indian Philosophy.” \n\n\n\nModule 6: Nyāya Sūtras (June 3) \n\n\n\nNyāya is the rationalist school of Vaidic Philosophy i.e.\, the intellectual tradition prioritizing anumāṇa\, logic/inference. All schools acknowledge that only yoga or practices leading to direct personal experience will prove to a practitioner the claims made by scripture – such as the existence of a soul or God.  But\, in the face of challenges by e.g. Buddhists and materialists\, Nyāya uses that logic and reason to argue that a stronger case can be made for the existence of such entities rather than any philosophy denying their reality. Thus\, Nyāya stresses the importance of using coherent reason and clear thinking to choose our yogic path and metaphysics. This is all the more so given the counterclaims made by other intellectual traditions (including some in our own day and age) which argue that beliefs in a non-material soul or God are irrational and outdated forms of thought – Nyāya’s arguments are still very much relevant to modern discussions on such topics.   In this session\, we will also encounter the debates between the Buddhists and Vedic schools.  \n\n\n\nModule 7: Bhagavad Gītā and stories from the Bhāgavata Purāṇa (June 10) \n\n\n\nThe Bhagavad Gītā is perhaps the most representative and certainly the most influential and popular text from the numerous and varied spiritual traditions of Hindu India. Spoken by Lord Krishna to Arjuna who is undergoing a moment of crisis\, the text deals with the nature of the self\, the world\, ultimate reality\, the purpose of human existence\, and the spiritual paths that can be undertaken to accomplish this purpose. One can schematize the teachings into four such paths\, or yoga systems\, featured in the text\, through which one can unite with the Divine: the path of self-knowledge\, jnāna yoga; the path of action in the world\, karma yoga; the path of meditation\, rāja/dhyāna yoga; and the path of theistic devotion\, bhakti yoga. This session will undertake a detailed discussion of these four yoga systems\, with contextual references to the background of the text and referencing the major streams of Hindu thought covered in the earlier sessions. \n\n\n\nModule 8: Bhagavad Gītā and stories from the Bhāgavata Purāṇa\, (continued) (June 17) \n\n\n\nThis final session will continue the discussion from module 7 on the Bhagavad Gītā and stories from the Bhāgavata Purāṇa. Taking up the detailed discussion of these four yoga systems\, featured in the text\, through which one can unite with the Divine: the path of self-knowledge\, jnāna yoga; the path of action in the world\, karma yoga; the path of meditation\, rāja/dhyāna yoga; and the path of theistic devotion\, bhakti yoga\, with contextual references to the background of the text and referencing the major streams of Hindu thought covered in the earlier sessions.  \n\n\n\nThe Gītā clearly prioritizes bhakti as the highest and most ultimate form of yoga\, as we will explore in this\, our final session.  We will encounter Krishna in this module\, and discuss how the text presents the yoga of bhakti to him. We will conclude our workshop with one of the best-loved stories of Krishna’s earlier life as a mischievous cowherd in Vrindavan. \n\n\n\nHere we will encounter Krishna’s claim to being the Supreme Godhead. We will finish the course with one or two of the most beloved stories in Hinduism from the Bhāgavata Purāṇa\, featuring the Krishna of adoration and devotion. The Bhāgavata will also give us a lens into how non-scholastic philosophy filters down into popular culture. \n\n\n\nIn this course students will: \n\n\n\n\nEncounter the six classic schools of orthodox Vedic/Hindu thought up to the medieval period.\n\n\n\nAnalyze the goals of life as articulated by these traditions and explore their explanation of suffering\, its cause\, and its removal.\n\n\n\nCompare and contrast the differences between these major philosophical systems.\n\n\n\nUtilize primary texts\, including the original Sanskrit sutras and verses.\n\n\n\nEngage two core and canonical texts that have been formative to Yoga\, the Upaniṣads and the Bhāgavad Gītā.\n\n\n\nTrace the historical and philosophical roots of core concepts including yoga\, karma\, mokśa\,  ātman\, reincarnation\, and bhakti.\n\n\n\n\nRegister now…\n\n\n\n\n\n\n\n\n\nEdwin Bryant received his Ph.D. in Indic languages and Cultures from Columbia University. He taught Hinduism at Harvard University for three years and is presently the professor of Hinduism at Rutgers University where he teaches courses on Hindu philosophy and religion. He has received numerous awards and fellowships\, published eight books\, and authored a number of articles on the earliest origins of the Vedic culture\, yoga philosophy\, and the Krishna tradition. \n\n\n\nAs a personal practitioner of bhakti yoga for over 45 years\, a number of them spent in India studying with traditional teachers\, where he returns yearly\, Edwin strives to combine academic scholarship and rigor with appreciation towards traditional knowledge systems. His teaching method is to allow the ancient texts to speak in their own voice and through their own terms and categories. \n\n\n\nEdwin’s most recently published work is Bhakti Yoga: Tales and Teachings from the Bhāgavata Purāṇa (Farrar\, Straus & Giroux\, 2017). This work seeks to ground the practices of bhakti in the traditional Krishna-centered framework of the Vrindavan devotional traditions.
URL:https://www.embodiedphilosophy.com/event/vedic-philosophy-exploring-six-schools-of-hindu-thought/
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DTSTAMP:20260411T151825
CREATED:20230404T160004Z
LAST-MODIFIED:20230517T225617Z
UID:53679-1686528000-1687391999@www.embodiedphilosophy.com
SUMMARY:Transforming Complex Trauma: The NeuroAffective Relational Model
DESCRIPTION:Register now…\n\n\n\nLIVE Mondays & Wednesdays June 12\, 14\, 19\, 21 @  7 – 9 pm EDT \n\n\n\nIf you can’t attend this event live\, all registrants will have access to the recording. \n\n\n\nIf you are already a member sign in and add the course to your favorites.  You will need to be subscribed to be able to receive reminder emails from Embodied Philosophy including to receive the Zoom link for the live sessions. For support\, please reply to your confirmation email or contact hello@embodiedphilosophy.com. \n\n\n\nTransforming Complex Trauma: The NeuroAffective Relational Model\n\n\n\nThanks to current research on adverse childhood experiences (ACEs) and complex trauma (C-PTSD)\, we now have greater awareness of the long-term impact of early trauma and how children carry forward these trauma-based adaptations into adulthood through their personality.  Using the NeuroAffective Relational Model (NARM)\, we will present the Adaptive Survival Styles model – historically referred to as “Character Structures.”  The NARM Adaptive Survival Styles will provide a useful framework for how to understand and address the psychobiological patterns of personality that often lead to symptoms and disorders that so many adults are dealing with\, including anxiety\, depression\, substance abuse\, sleep and eating disorders\, relational and sexual challenges\, and so many other forms of personal and collective suffering. The therapeutic model of NARM will be introduced as a way of providing helping professionals\, and anyone interested in complex trauma\, by providing comprehensive theory and useful skills to support personal and collective healing and transformation. \n\n\n\nModule 1: Overview of Developmental Trauma\, Character Structures and the NeuroAffective Relational Model (June 12) \n\n\n\nModule 1 will introduce the NeuroAffective Relational Model and how this framework will be used to present a less pathologizing and more humane understanding of personality\, complex trauma and human suffering.  An overview of the trauma-informed movement will be presented\, including a differentiation between complex trauma (C-PTSD) and shock trauma (PTSD). Using research on adverse childhood experiences and developmental trauma\, participants will be introduced to the NARM Adaptive Survival Styles model\, which are five trauma-based\, developmental adaptations that children carry forward into adulthood. \n\n\n\nModule 2: Adaptive Survival Styles (June 14) \n\n\n\nModule 2 will explore the NARM framework of the Adaptive Survival Styles\, specifically focusing on the earliest developmental stages of the Connection and Attunement Survival Styles\, their corresponding shame and pride-based identifications and adaptive survival strategies. Participants will also be introduced to the historical understanding of “Character Structures” and how the NARM framework has evolved our understanding of personality and personality disorders. \n\n\n\nModule 3: Adaptive Survival Styles Continued (June 19) \n\n\n\nModule 3 will continue exploring the NARM framework of the Adaptive Survival Styles\, specifically focusing on the developmental stages of the Trust\, Autonomy and Love-Sexuality Survival Styles\, their corresponding shame and pride-based identifications and adaptive survival strategies. Participants will also be introduced to the historical understanding of “Character Structures” and how the NARM framework has evolved our understanding of personality and personality disorders. \n\n\n\nModule 4: Healing Developmental Trauma and the Adaptive Survival Styles (June 21) \n\n\n\nModule 4 will present an introduction to the NARM therapeutic approach. An overview of the NARM 4 Pillars will be introduced\, which are relational skills designed for resolving developmental trauma and supporting post-traumatic growth. The NARM understanding of heartfulness as a vehicle for healing developmental trauma will also be covered.  Participants will be introduced to research-informed theory and skills that can be applied for supporting personal and collective change.  \n\n\n\n \n\n\n\nIn this course students will: \n\n\n\n\nIdentify how the NeuroAffective Relational Model (NARM) fits into the current field of trauma studies.\n\n\n\nDiscuss the legacy of unresolved developmental trauma including negative self-concept\, dysregulation of the self\, and interpersonal difficulties.\n\n\n\nSummarize a basic understanding of the role of the ACEs Study in understanding Complex Trauma (C-PTSD).\n\n\n\nName the five NARM Adaptive Survival Styles.\n\n\n\nSummarize a basic understanding of the NARM 4 Pillar approach for addressing complex trauma.Describe the basic NARM principle of Heartfulness.\n\n\n\n\nRegister now…\n\n\n\n\n\n\n\n\n\nBrad Kammer\, LMFT\, LPCC\, trained as a Somatic Psychotherapist and has worked in the field of trauma for over 20 years\, specializing in working with Adverse Childhood Experiences (ACEs) and Complex Post-Traumatic Stress Disorder (C-PTSD). \n\n\n\nBrad is a college professor and has been involved in community education\, outreach and consulting to numerous communities and organizations.  Brad has also been a trainer for Somatic Experiencing® (SE®).  \n\n\n\nBrad is a Senior Trainer and Training Director of the NARM Training Institute.  He teaches the NeuroAffective Relational Model® (NARM®) internationally and has provided consultation to thousands of therapists and other helping professionals around the world.  He is also the executive producer of the Transforming Trauma podcast. \n\n\n\nWebsites: \n\n\n\nwww.body-mindtherapy.com \n\n\n\nwww.narmtraining.com
URL:https://www.embodiedphilosophy.com/event/transforming-complex-trauma-the-neuroaffective-relational-model/
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