btw, when I wrote: this complements the polydoxic account of religious pluralism, wh rein the soteriological trajectories of the

great traditions will differ, precisely because of differences in doctrinal & ritualistic emphases ...I didn't make clear that that was my conclusion, not studstill's

that somehow a cognitive-evaluative destabilization from a nonegoic moment (transient experience) serves transformation within an integral, transegoic movement that realizes its value via the erosion of egocentric biases thereby expanding one's sense of solidarity from which compassion then ensues ... that's cool, consistent with many reports transculturally & interreligiously

but studstill seems to present his account as exhaustive vis a vis mystical experiences & efficacies, but 1) not all pure consciousness events are nonegoic and 2) not all mystical consciousness is episodic or transient as it can present as rather permanent states and 3) not all mystical states are nondual as those are generally preceded and/or complemented by dualistic mystical states (cf robert forman)

furthermore, we must still account for such as Otto's mysterium tremendum et fascinans, Lonergan's being in love, devotional Eastern approaches, etc, as well as that broad range (polydoxic & polypraxic) of mystical experiences, each which can present a rather unique soteriological trajectory ...

it is my belief that studstill's systems theory can accomodate this broader range, should he or others dare to engage it thusly

see H-German by Bradley L. Herling, Boston University, and Peter K. J. Park, UCLA at http://h-net.msu.edu/cgi-bin/logbrowse.pl?trx=vx&list=hgerman&month=0704&week=b&msg=ed1k%2BJS5Jib089BNryI65w&user=&pw=