Science, Culture and Integral Yoga

Crisis of the Mind by Paul Valery

Debashish — Sun, 06 Sep 2009 19:14:39 -0700

"The Crisis of the Mind" was written by by the French Symbolist poet and essayist Paul Valery at the request of John Middleton Murry. "La Crise de l'esprit" originally appeared in English, in two parts, in The Athenaeum (London), April 11 and May 2, 1919. The French text was published the same year in the August number of La Nouvelle Revue Française.

Valery's post WWI text, read today, bears a curiously contemporary prescience in its final aphoristic paragraphs, though it is also marked by the pervaisve Eurocentrism of the turn of the 19th/20th c. It also illustrates a form of poetic thinking and writing style which braids a scientific temper with Nietzschean mysticism in what he calls "a physics of the imagination."

The striking yet understated ending points to the way ahead for contemporary man in the thought of Valery (following in the wake of Mallarme and other French modernist thinkers). It lies in a new freedom at the margins of modernity and its social determinism. In thinking this self-reconstitution, the human can perhaps reconfigure himself in his historicity.

Objectivity by Lorraine Datson & Peter Galison (Book Review by Norberto Serpente)

Rich — Sat, 29 Aug 2009 19:59:11 -0700

In light of the invectives that were hurled decrying Peter Heehs as "Mr. Objective" due to the academic style of his biography of Sri Aurobindo, it should give us pause to note that the phenomena of "objectivity" did not emerge fully formed from the head of Zeus and that in fact "objectivity" has a Foucauldian history all its own. A history that that is intrinsically coupled to the evolution of the scientific subject and that has undergone several epistimic ruptures over the centuries that has radically changed the meaning of the concept.

Choice Outstanding Academic Title, 2008.

"Objectivity has a history, and it is full of surprises. In Objectivity, Lorraine Daston and Peter Galison chart the emergence of objectivity in the mid-nineteenth-century sciences—and show how the concept differs from its alternatives, truth-to-nature and trained judgment. This is a story of lofty epistemic ideals fused with workaday practices in the making of scientific images."

"This richly illustrated book deeply renews the meaning of accurate reproduction by showing how many ways there have been to be 'true to nature.' Art, science, and reproduction techniques are merged to show that 'things in themselves' can be presented with their vast and beautiful company. This splendid book will be for many years the ultimate compendium on the joint history of objectivity and visualization."

—Bruno Latour, author of Politics of Nature: How to Bring the Sciences into Democracy

As Daston and Galison argue, atlases shape the subjects as well as the objects of science. To pursue objectivity—or truth-to-nature or trained judgment—is simultaneously to cultivate a distinctive scientific self wherein knowing and knower converge. Moreover, the very point at which they visibly converge is in the very act of seeing not as a separate individual but as a member of a particular scientific community. Embedded in the atlas image, therefore, are the traces of consequential choices about knowledge, persona, and collective sight. Objectivity is a book addressed to anyone interested in the elusive and crucial notion of objectivity—and in what it means to peer into the world scientifically.

Objectivity by Lorraine Daston and Peter Galison is not just a fine book, it is that rare thing, a great book. It is almost shockingly original, genuinely profound, and amazingly learned without ever being pedantic. It should force everyone interested in science and its history or in objectivity and its history to think more deeply about what they think they already know. It gives me great satisfaction to learn that thinking and writing of this brilliance and depth are still going on, even in this age of consumerism and mass markets.”

— Hilary Putnam, author of Ethics without Ontology

“Historically brilliant, philosophically profound, and beautifully written, Objectivity will be the focus of discussion for decades to come. At one and the same time a history of scientific objectivity and a history of the scientific self, rarely have rigor and imagination been combined so seamlessly and to such deep effect. No one who opens this book can fail to be engaged and provoked by its energy, ideas, and arguments. One emerges from reading it as if from a series of intellectual earthquakes — sound but no longer safe.”

— Arnold Davidson, author of The Emergence of Sexuality: Historical Epistemology and the Formation of Concepts

On Universalism: In Debate with Alain Badiou by Etienne Balibar

Debashish — Sat, 22 Aug 2009 00:21:16 -0700

Etienne Balibar (1942- ) is a French philosopher and political theorist who was among the principal students of Louis Althusser. In this thought dialog with Alain Badiou (a worthy counterpart of the interview on Universalism carried on sciy earlier), Balibar conducts a sophisticated investigation on universalism - its dichotomies, its establishment as truth and the responsibility implicit in its pursuit.

Why is universalism always ridden with contradiction? Can it be spoken of in a singular fashion or can it be reduced to the proper side of a single dichotomy? In tracing a speculative history of universality, Balibar moves through the variety of dichotomous displacements through history to bring to focus the intrinsically dialectical essence of universalism.

This leads him to the political question of the establishment of universalism. Balibar extends the philosophical discourse of dialectics to the perpetuallly revolutionary essence of the politics of universalism - that is, it is in ceaseless reviolution that the single-dual ideal of what Balibar calls "equaliberty" becomes the quasi-transcendental horizon of realization. One may say that social consciousness expands in this process in unpredictable dimensions.

Finally, on the question of the responsibility intrinsic to the pursuit of universalism, Balibar points out how the question of violence is also intrinsic to it. This question is not merely an external or extensive one, a fact of revolution as mentioned before, but an internal and intensive responsibility - that of the violence of internal exclusivism. This is the specter of the terror of totalism or absolutism which we are so familiar with today. Balibar points to the always present specter of this danger and something the responsibility of the pursuit of universalism needs to be constantly vigilant about. - db

An Interview with Alain Badiou: “Universal Truths & the Question of Religion” by Adam S. Miller, Journal of Philosophy and Scripture

Debashish — Thu, 20 Aug 2009 01:11:48 -0700

Is universalism an ideology in the self-proclaimed name of the Human which is meant to spread its normative hegemony over all forms of particularism, with a discursive disciplinary and regulative mechanism so ubiquitous that it disappears into unnoticeability? And in doing so, does it indeed wipe out all particularisms, or being itself a particularism pretending to be undeniably universal, does it instead enable a numberless plethora of fundamentalistic particularims to be equal claimants to the right of universalism in innumerable contested definitions of the Human?

What then happens to universalism? Must we discsard this utopian ideal of the Enlightenment in the rubbish heap of History? Or is it an alternate locus that we must seek for it, a locus in which difference can inhere at the horizon of identity ? Alain Badiou (1937- ), prominent French philosopher and former chair of Philosophy at the Ecole Normale Superieure, addrersses these questions in a book on St. Paul, where he develops his notion of universalism as a revolutionary aspect of becoming rooted in the idea of the Event. Such an Event cannot be predicted outside the appearance of dialectical contradictions, but in its appearance, such contradications lose their contradictory significance, either in an indifference or in a coexistence where new properties subsume their significance beyond contradiction. Perhaps it may not be too far to apply Sri Aurobindo's phrase to this event-ual nature of the becoming: "Trasncendence transfigures," though to Badiou such transcendence does not bear any inevitability or predictability to it.

In the present interview with Adam S. Miller of the Journal of Philosophy and Scripture, Badiou expands on his views on universalism and also inflects his positions vis-a-vis that of Giorgio Agamben and Slavoj Zizek. - db

The Fundamentalism Project: A series from the University of Chicago Press Martin E. Marty and R. Scott Appleby, Editors

Rich — Tue, 18 Aug 2009 17:15:44 -0700

The Fundamentalism Project (1991–95), a series of five volumes edited by the American scholars Martin E. Marty and R. Scott Appleby. Marty and Appleby viewed fundamentalism primarily as the militant rejection of secular modernity. The Fundamentalism Project has produced the definitive text on the phenomena of Fundamentalism

White Noise - a book review by William E. Connolly

Debashish — Sun, 09 Aug 2009 13:53:08 -0700

This book review by William Connolly, one of the most original political philosophers of our times, turns its attention on Stephen White's book Sustaining Affirmation, inflected with the sensibility of contingent and unpredictable becoming borrowed from Don DeLillo's novel White Noise. But much more than a book review, it is an engagement with White's text so as to affirm a number of positions held by Connolly himself, pertaining to his existential faith in immanent naturalism and the ontological condiitons for an evolutionary pluralism in the micropolitcs of contemporarary social life.

Connolly constellates his thought with what he calls the radical Enlightenment of Spinoza and a lineage he draws from this leading through Nietzsche, Bergson, Foucault and Deleuze. What one may see as common among these thinkers is the affirmation of a creative Becoming-without-Being or a Being as Becoming. That there is an infinte abundance to this which exceeds the human power of thought but to which thought can lend itself as an instrument of meaning and a part of its generous creative process, form core aspects of the faith which Connolly calls "immanent naturalism." Among the most pertinent causes driving this geneaolgy of postmodern thinking is the reaction against ontotheology, where a transcendental Being is inscribed with the name of God and assimilated into a fundamentalist metaphysics with an ideology, teleology, theology and normative boundaries to differentiate an inside and outside and institutional strutures to enforce these boundaries. Modernity is characterized by a displacement of the ideology of the Enlightenment onto pre-modern ontotheologies with a totalitarian scope in terms of absolute systemic knowledge and a cosmic-scaled will to power as technology. This ontology of the modern has also transformed mysticisms of the past into ontothelogies.

It will be clear from Connolly's text that he is hardly against the private affirmation of a faith in transcendental Being, but that this needs to be scrupulously rejected from becoming an ideology and needs to be subordinated to a practice of creative Becoming through openness to temporal proceses leading towards ever greater horizons of meaning and experience. -db

Slavoj Žižek - A Lacanian Plea for Fundamentalism (8/9)

Rich — Mon, 03 Aug 2009 11:06:27 -0700

Continuing with Zizek on Fundamentalism in this excerpt Zizek takes on the Jewish God, Egyptian mysteries, India and British Colonialism Daniel Dennet, the Other, Multicultural Racism, etc:. Also in the post itself is an article on the same subject, here is an excerpt, in which his sometimes overt Lacanian fundamentalism is palpable :

Schelling who wrote: "God is a life, not merely a being. But all life has a fate and is subject to suffering and becoming. /.../ Without the concept of a humanly suffering God /.../ all of history remains incomprehensible." Why? Because God's suffering implies that He is involved in history, affected by it, not just a transcendent Master pulling the strings from above: God's suffering means that human history is not just a theater of shadows, but the place of the real struggle, the struggle in which the Absolute itself is involved and its fate is decided. This is the philosophical background of Dietrich Bonhoffer's deep insight that, after shoah, "only a suffering God can help us now" - a proper supplement to Heidegger's "Only a God can still save us!" from his last interview. One should therefore take the statement that "the unspeakable suffering of the six millions is also the voice of the suffering of God" quite literally: the very excess of this suffering over any "normal" human measure makes it divine. Recently, this paradox was succinctly formulated by Juergen Habermas: "Secular languages which only eliminate the substance once intended leave irritations. When sin was converted to culpability, and the breaking of divine commands to an offense against human laws, something was lost." Which is why the secular-humanist reactions to phenomena like shoah or gulag (AND others) is experienced as insufficient: in order to be at the level of such phenomena, something much stronger is needed, something akin to the old religious topic of a cosmic perversion or catastrophe in which the world itself is "out of joint." Therein resides the paradox of the theological significance of shoah: although it is usually conceived as the ultimate challenge to theology (if there is a God and if he is good, how could he have allowed such a horror to take place?), it is at the same time only theology which can provide the frame enabling us to somehow approach the scope of this catastrophe - the fiasco of God is still the fiasco of GOD.

Zizek: A Lacanian plea for Fundamentalism (part 6 or 9)

Rich — Thu, 30 Jul 2009 11:32:06 -0700

This is part of (midway through) an excellent lecture by Zizek on Fundamentalism. In this particular part of the lecture he considers the differences in how Derrida and Habermas treat the question of "the other" and how in his view they actually compliment each other. In the other parts of the lecture Zizek gives his insight into why, if Max Weber were writing today, he would call his book, "Taoism and the Spirit of Capitalism", (aka why westernized Buddhism or Taoism is the perfect compliment to neo-liberal globalization). Zizek also addresses the differences in fundamentalism between the type practiced by Tibetean Buddhist and Amish versus moral majority Christianity and radical Islam as well as eurocentric tendencies to exoticize the other

About half way through this part of the lecture are some questions raised (that are difficult to hear) but if one listens to the entire lecture (either the series of nine u tube videos or the mp3) one will be richly rewarded, because Zizek is here, at the top of his game wildly speaking to issues of fundamentalism, eurocentrism, orientalism, and otherness.

The link to the utube page with the entire series of nine videos and the mp3 download of the lecture is given in the body of the post....

The Other of Derridean Deconstruction: Levinas, Phenomenology and the Question of Responsibility by Jack Reynolds

Debashish — Wed, 29 Jul 2009 00:13:52 -0700

Postmodernism destabilizes the determinable construction of the world through its emphasis on the Other. If Jacques Lacan approaches the Other psychologically, there are also phenomenological and theological approaches to the Other. Jacques Derrida was one of the great masters of contemporary thought who enagaged all his life with the various possibilities of the Other. Is the "other" a relative difference or an absolute difference? To what extent can it be assimilated to the subject? Is it closer to the phenomenological Other of Husserl and Merleau-Ponty or to the Other of the exitential theology of Kierkegaard and Levinas? These are the nuances with which Derrida grappled.

In this essay, Jack Reynolds explores Derrida's engagement with the Other and its ambiguities. In the process, he dwells on the late preoccupation of Derrida with the messianic. Reynolds draws the important distinction betwen the messianic and messianism in Derrida's thought; before concluding with the treatment of the Other in the phenomenological non-dualism of Merleau-Ponty. - db

Jacques Lacan and the Other

Rich — Tue, 28 Jul 2009 18:27:31 -0700

The big Other designates radical alterity, an otherness which transcends the illusory otherness of the imaginary because it cannot be assimilated through identification. Lacan equates the big Other with language and the law, and hence the big Other is inscribed in the symbolic order. Indeed, the big Other is the symbolic insofar as it is particularized for each subject. Thus, the Other is both another subject in its radical alterity and unassimilable uniqueness and also the symbolic order which mediates the relationship with that subject.

“It’s development, stupid !” or: How to Modernize Modernization by Bruno Latour

Debashish — Thu, 23 Jul 2009 16:26:12 -0700

Bruno Latour (1947-) is Professor and vice-president for research at the Institut d'études Politiques de Paris. Latour is a leading and very influential anthropologist of Modernity whose major contribution may be called holistic politcal epistemology. This, for Latour, is not a form of idealism, but what, following William James, he calls "radical empiricism." Latour is (in)famous for his pronouncement "We have never been modern." By this he means that the overarching hubris of modernity for human autonomy and mastery is a sub-narrative in a larger embeddedness in holistic properties which is only beginning to make its imperative critical demands on human attention. This emergence depends on the recognition of a change of telos and and a political epistemology of interdisciplinarity which takes humanity beyond itself into the fullness of global embodiment. In this essay, he reflects on environmentalism, society, technology and theology. - db

The Melodrama of Difference (Or, The Revenge of the Colonized) by Jean Baudrillard

Rich — Tue, 14 Jul 2009 20:25:29 -0700

So what became of otherness? We are engaged in an orgy of discovery, exploration and “invention” of the Other. An orgy of differences. We are procurers of encounter, pimps of interfacing and interactivity. Once we get beyond the mirror of alienation (beyond the mirror stage that was the joy of our childhood), structural differences multiply ad infinitum – in fashion, in mores, in culture. Crude otherness, hard otherness – the otherness of race, of madness, of poverty – are done with. Otherness, like everything else, has fallen under the law of the market, the law of supply and demand. It has become a rare item – hence its immensely high value on the psychological stock exchange, on the structural stock exchange. Hence too the intensity of the ubiquitous simulation of the Other. This is particularly striking in science fiction, where the chief question is always “What is the Other? Where is the Other?” Of course science fiction is merely a reflection of our everyday universe, which is in thrall to a wild speculation on – almost a black market in – otherness and difference. A veritable obsession with ecology extends from Indian reservations to household pets (otherness degree zero!) – not to mention the other of “the other scene”, or the other of the unconscious (our last symbolic capital, and one we had better look after, because reserves are not limitless).

The Resonant Soul: Gaston Bachelard and the Magical Surface of Air by Robert Sardello

Debashish — Mon, 06 Jul 2009 16:17:21 -0700

Robert Sardello, Ph.D. is a Jungian psychologist and scholar of Gaston Bachelard and Rudolf Steiner. He is a co-founder of The School of Spiritual Psychology, and the author of a number of books, inclusing the recently published Silence. He served as Chairman of the Department of Psychology at the University of Dallas, head of the Institute of Philosophic studies there, and graduate dean. He is also co-founder and faculty member of The Dallas Institute of Humanities and Culture, whichas undertaken the Bachelard Translation project, and through which most of Bachelard's English translations are available.

In November 2002, The Dallas Institute of Humanities and Culture sponsored a conference titled "Matter, Dream, and Thought: A Symposium of the works of Gaston Bachelard." Sardello's contribution to that Symposium dealt with one of the elements which form Bachelard's meditations on the Imagination of Matter - Air.

Gaston Bachelard: poet/philosopher of the imagination and epistemological rupture

Rich — Sun, 05 Jul 2009 19:21:58 -0700

Bachelard was a philosopher/poet of the imagination and poetic reverie. While his works on poetics and phenomenology are classics of the genre, the concepts he developed in the philosophy of science such as the epistemological rupture were taken up and developed both by Thomas Kuhn and Michel Foucault

* A man is a man to the extent that he is a superman. A man should be defined by the sum of those tendencies which impel him to surpass the human condition..... Gaston Bachelard...

Unending Desire: De Certeau's Mystics

Debashish — Sun, 21 Jun 2009 11:33:48 -0700

"Unbeknownst even to some of its promoters, the creation of mental constructs . . . takes the place of attention to the advent of the Unpredictable. That is why the 'true' mystics are particularly suspicious and critical of what passes for 'presence'. They defend the inaccessibility they confront." - Michel de Certeau.

The writings of Michel de Certeau on mysticism are interdisciplinary, original and tantalizing. They draw on disciplines ranging from history, theology and spirituality to psychoanalysis, semiotics and cultural theory. While de Certeau concentrated on sixteenth and seventeenth-century French and Spanish spiritualities with their emphasis on 'spiritual experience', one of his most controversial views was that mysticism is not purely a matter of interiority but is a form of disruptive 'social practice'.

In a time of institutionalized comforts, of Integral Theory, Integral Religion and Integral Psychology, the caution of Michel de Certeau becomes more pressing than ever. De Certeau relates the rise of mysticism with social conditions which "possess" and displace experience within the language of orthodoxy. The science of 'mystics' he proposes is not so much a system of named experiences as a blueprint of praxis, a language of tactical retreat, a shifting map of recognized departures and social attitudes of refused identification. In this article, Philip Sheldrake, Vice-Principal and Academic Director of Saturn College, Salisbury and Honorary Professor in the Department of Theology and Religious Studies, University of Wales, Lampeter, opens a window on de Certeau's studies and caveats on mysticism.

The Monstrosity of Christ by Slavoj Žižek and John Milbank (M.I.T)

Rich — Fri, 12 Jun 2009 16:58:00 -0700

In this corner, philosopher Slavoj Žižek, who represents the critical-materialist stance against religion's illusions; in the other corner, "radical orthodox" theologian John Milbank, an influential and provocative thinker who argues that theology is the only foundation upon which knowledge, politics, and ethics can stand. In The Monstrosity of Christ, Žižek and Milbank go head to head for three rounds, employing an impressive arsenal of moves to advance their positions and press their respective advantages. By the closing bell, they have proven themselves worthy adversaries--and have also shown that faith and reason are not simply and intractably opposed.

Žižek has long been interested in the emancipatory potential offered by Christian theology. And Milbank, seeing global capitalism as the new century's greatest ethical challenge, has pushed his own ontology in more political and materialist directions. Their debate in The Monstrosity of Christ concerns nothing less than the future of religion, secularity, and political hope in light of a monsterful event—God becoming human. For the first time since Žižek's turn toward theology, we have a true debate between an atheist and a theologian about the very meaning of theology, Christ, the Church, the Holy Ghost, universality, and the foundations of logic. The result goes far beyond the popularized atheist/theist point/counterpoint of recent books by Christopher Hitchens, Richard Dawkins, and others.

Žižek begins, and Milbank answers, countering dialectics with "paradox." The debate centers on the nature of and relation between paradox and parallax, between analogy and dialectics, between transcendent glory and liberation....

Orientalism Revisited: Edward Said’s unfinished critique (Boston Review)

Ron — Sat, 30 May 2009 16:11:45 -0700

With the 1978 publication of Orientalism, Edward Said launched a critique of Western scholarship on the Middle East that still reverberates through academia and government. By characterizing Middle Eastern cultures as incapable of adapting to modern life, the early Orientalists, in Said’s view, hid their colonial, and indeed racist, biases. In the process, he suggested, Orientalists fooled themselves—and Westerners generally—into believing that their studies were undertaken with total neutrality. Said particularly attacked Bernard Lewis as the contemporary exemplar of this entrenched view. In a series of exchanges, Said argued that such scholarly bias contributed to the failure of the West to recognize Palestinians as a distinct people or to value Middle Eastern nations except for their oil. While Said did not live to see how Lewis’s views would influence the Bush administration’s policies in Iraq, the terms of his critique still divide scholars.

Despite decades of controversy, however, neither Said’s most recent supporters, such as Juan Cole and Rashid Khalidi, nor his most ardent critics, Raphael Patai and Daniel Pipes, have succeeded in subjecting Said’s concerns to a serious analysis that might address the central question: can scholarship on the Middle East ever be freed from its political context? ...

• India and Europe by Wilhelm Halbfass

Debashish — Sat, 30 May 2009 15:38:27 -0700

With the ascendency to Indian politics of the Bharatiya Janata Party, a plethora of literature has appeared paying serious attention to the phenomenon of "Neo-Hinduism" in India, and by and large relating it to fascist possibilities. This postcolonial literature, swelling the shelves over the last five years, has piggybacked onto a larger more international body of postmodern writing on nationalism and its dangers that has been growing in stridency ever since the pseudo-religion ...

G.K. Chesterton on Fanaticism by James V. Schall (Gilbert Magazine)

Rich — Fri, 01 May 2009 09:57:35 -0700

Fanaticism is often associated with religious practice and its mystical tendencies. In this article on G.K. Chesterton view of the fanatic, the reviewer notes that Chesterton rather associated fanaticism with a particular logic that is derived from mystical experience and not from mystical experience itself.

Today, we often hear it said that “fanaticism” is the consequence of religion, that science is its alternative. If I understand Chesterton's view of both the scientists and Islam, it is that “fanaticism” stems from both. But it comes not from the original mystical insight but rather from the “logic” that flows from it and subsumes all else in its wake. Scientism denies any place for revelation in its “logic.” Islam's “logic” ends up denying secondary causes or an understanding of the divinity in which diversity in the Godhead and Incarnation are impossible. The subduing of the world to Allah is a conclusion not of the mystical insight but of the logic that follows from it.

In the end, “fanaticism” is not a product of mysticism, but of logic. By looking for its causes in the wrong place, we often reveal our own “fanaticisms.” The “fanatical” concern about the religious cause of “fanaticism” has blinded us to the “fanaticisms” that stem from science itself and has caused us to misunderstand what it is within Islam that often makes it so “fanatical.”...

Cybernetics Is An Antihumanism: Advanced Technologies and the Rebellion Against the Human Condition: Metnexus (Global Spiral)

Rich — Mon, 13 Apr 2009 22:25:24 -0700

Reference: 100 years of Sri Aurobindo on evolution

In those places where Heideggerian thought has been influential, it became impossible to defend human values against the claims of science. This was particularly true in France, where structuralism—and then poststructuralism—reigned supreme over the intellectual landscape for several decades before taking refuge in the literature departments of American universities. Anchored in the thought of the three great Germanic "masters of suspicion"—Marx, Nietzsche, and Freud—against a common background of Heideggerianism, the human sciences à la française made antihumanism their watchword5, loudly celebrating exactly what humanists dread: the death of man. This unfortunate creature, or rather a certain image that man created of himself, was reproached for being "metaphysical." With Heidegger, "metaphysics" acquired a new and quite special sense, opposite to its usual meaning. For positivists ever since Comte, the progress of science had been seen as forcing the retreat of metaphysics; for Heidegger, by contrast, technoscience represented the culmination of metaphysics. And the height of metaphysics was nothing other than cybernetics.

Let us try to unravel this tangled skein. For Heidegger, metaphysics is the search for an ultimate foundation for all reality, for a "primary being" in relation to which all other beings find their place and purpose. Where traditional metaphysics ("onto-theology") had placed God, modern metaphysics substituted man. This is why modern metaphysics is fundamentally humanist, and humanism fundamentally metaphysical. Man is a subject endowed with consciousness and will: his features were described at the dawn of modernity in the philosophy of Descartes and Leibniz. As a conscious being, he is present and transparent to himself; as a willing being, he causes things to happen as he intends. Subjectivity, both as theoretical presence to oneself and as practical mastery over the world, occupies center stage in this scheme—whence the Cartesian promise to make man "master and possessor of nature." In the metaphysical conception of the world, Heidegger holds, everything that exists is a slave to the purposes of man; everything becomes an object of his will, fashionable as a function of his ends and desires. The value of things depends solely on their capacity to help man realize his essence, which is to achieve mastery over being. It thus becomes clear why technoscience, and cybernetics in particular, may be said to represent the completion of metaphysics. To contemplative thought—thought that poses the question of meaning and of Being, understood as the sudden appearance of things, which escapes all attempts at grasping it—Heidegger opposes "calculating" thought. This latter type is characteristic of all forms of planning that seek to attain ends by taking circumstances into account. Technoscience, insofar as it constructs mathematical models to better establish its mastery over the causal organization of the world, knows only calculating thought. Cybernetics is precisely that which calculates—computes—in order to govern, in the nautical sense (Wiener coined the term from the Greek xvbepvntns, meaning "steersman"): it is indeed the height of metaphysics.

The Evolution of Discourse and The Lives of Sri Aurobindo

Rich — Tue, 10 Mar 2009 09:47:00 -0700

When Sri Aurobindo left his body the evolution of consciousness did not suddenly cease. Namely, there have been several significant mutations of discourse regimes, in response to the advent of the practice of Critical Theory. It is my view that one can view this succession of discourse in the same light as one would the development of a future poetry; it is a representation of the evolution of language.

While it would be understandable for a traditional religion to discard the advent and development of styles of discourse which follow on the death of its founder, in a spiritual practice whose organizing idea is of the evolution of consciousness, to discard the ideas, movements, cultural logic, etc that are part and parcel of this development, would be its undoing.

Peter Heehs book is a critical biography written in a contemporary academic style, that is -as all contemporary academic styles - informed by Critical Theory. It is not surprising therefore, that it treats its subject in a manner appropriate for this type of discourse. The fact that those in a yoga whose unique major metaphysical premise is of the evolution of consciousness would criticize its language and method of inquiry because it follows a discursive style that is indicative of how consciousness has evolved over the past 58 years is nothing short of ironic. It is almost as if these reactionary followers of Integral Yoga in looking back to the past to co-opt modes of expression that have now become fossilized discursive practices, as consciousness has evolved into a new millennium, have begun looking backward to the past instead of forward to the future to complete the project of integral yoga. Such a backward looking view of the yoga can be understood to have flipped the goals of the Integral Yoga in substituting devolution for evolution.....

The evolution of discourse: Rhizomes (A Thousand Plateaus)

Rich — Tue, 10 Mar 2009 09:28:00 -0700

Interestingly, at the historical moment of inception of third order cybernetics whose non-linear flows give us chaos theory and complexity science, Deleuze and Guattari are molding a discourse whose concern for subjectivities and sociologies of state chart a parallel evolution. Just as chaos theorist are developing models of dissipative systems or butterfly effects, and distributive networks are building out toward a world wide internet*, Deleuze and Guattari are rejecting the hierarchical organization of philosophical texts, that proceed by dialectic, evolving a "rhizomatic" method as a more efficient way of tracing organic morphologies, apprehending "multiplicities" and comprehending the complexity of texts.

Although their ontology is founded on difference they make it clear that they do not want to become entangled in a simple dialectic of unity versus multiplicity. "What is important is not whether the flows are One of multiple we are past that point"(p23)

Following the organic branching of a rhizome is certainly a conceptual evolution from tracing a dialectical tree back to its "roots" in some figure of "abstract" unity.

The development of the “rhizome as method” follows the evolution of representations, in which collective enunciations begin to approach the limits of possibility in thought and word. As such the evolution of the rhizome goes through Joyce and Nietzsche:

"Joyce's words, accurately described as having 'multiple roots', shatter the linear unity of the word, even of language, only to posit a cyclic unity of the sentence, text, or knowledge. Nietzsche's aphorisms shatter the linear unity of knowledge, only to invoke the cyclic unity of the eternal return."

and can be traced back to Lao Tzu

“Thought Lags Nature”

What is the Question? Slavoj Zizek: radio open source

Rich — Sat, 25 Oct 2008 08:13:43 -0700

In New York on the last day of an American tour, absorbing the demise of Yankee Stadium and maybe of Wall Street as we thought we knew it, Zizek’s talk is a blast-furnace but not a blur. The theme through all Zizek’s gags is that the financial meltdown marks a seriously dangerous moment — dangerous not least because, as in the interpretation of 9.11, the right wing is ready to impose a narrative. And the left wing is caught without a narrative or a theory. “Today is the time for theory,” he says. “Time to withdraw and think.”

Dangerous moments are coming. Dangerous moments are always also a chance to do something. But in such dangerous moments, you have to think, you have to try to understand. And today obviously all the predominant narratives — the old liberal-left welfare state narrative; the post-modern third-way left narrative; the neo-conservative narrative; and of course the old standard Marxist narrative — they don’t work. We don’t have a narrative. Where are we? Where are we going? What to do? You know, we have these stupid elementary questions: Is capitalism here to stay? Are there serious limits to capitalism? Can we imagine a popular mobilization outside democracy? How should we properly react to ecology? What does it mean, all the biogenetic stuff? How to deal with intellectual property today? Things are happening. We don’t have a proper approach. It’s not only that we don’t have the answers. We don’t even have the right question.

Techno-Capitalism and Post-Human Destinies III

Debashish — Tue, 07 Oct 2008 19:05:34 -0700

The concluding section on Techno-Capitalism and Post-Human Destinies by Debashish Banerji continues its second installment's reflections on the Omniscience, Omnipotence and Omnipresence presented to us as the emerging destiny of post-Enlightenment Modernity and compares this destination with its appropriation and supercession in the Neo-Vedantic teleology of Sri Aurobindo. What are the differences, dangers and promises of these destinies and what are the conditions for achieving an alternate destination? ...

Techno-Capitalism and Post-Human Destinies - II

Debashish — Tue, 07 Oct 2008 19:04:11 -0700

This is a fragment constituting a continuation of Debashish Banerji's reflections on Techno-Capitalism as the epistemic regime of modernity and posible post-human futures at the eschatological cusp of history. Here the alignment of Marx and Hegel with the Enlightenment vision/teleology is contemplated and questions asked regarding a comparative alignment with the Neo-Vedantic teleology (if it can be called that) of Sri Aurobindo.

Sri Aurobindo and the Future of Humanity

Debashish — Fri, 08 Aug 2008 19:36:47 -0700

This article attempts to sketch out Sri Aurobindo's contribution to the future of humanity as carried in his major texts. In doing so, it also tries to underline the cross-cultural nature of these texts and the disciplinary redefinitions implicit in them.

Frank Visser's Integral World: ideological genealogies

Rich — Tue, 05 Aug 2008 08:53:59 -0700

There is an extended essay on Integral World on a topic which began as a short article here on SCIY. The article was on ideological orientations of theories and practices which claim the title integral. The article on integral world goes into much greater depth exploring the genealogies of ideological orientations. The link is here:
http://www.integralworld.net/carlson.html

Speech versus Writing in Derrida and Bhartrhari (Arche-writing vs. Sabdatattva) by Harold Coward: U. Hawaii Press

Rich — Mon, 30 Jun 2008 08:21:53 -0700

Rooted within language, even in its most holistic form, is the pregnant push towards sequencing, sparing, punctuation -- differentiation in time and space. In the Vākyapadīya, the Śabdatattva, symbolized by the seed sound AUM, [48] is sequenced by the power of time into the various recentions of the Veda and all spoken words. [49] For Derrida the image is one of the sign, as the linguistic whole, being differentiated by spacing (on the page) and interval or pause (in speaking) into articulated meaning and sound-image. It is the actualizing of this inherent force for differentiation that enables language to function. But it is, at the same time, the limit of language. As Derrida puts it, since a sign (the unity of signified and signifier) cannot be produced within the plentitude of absolute presence, there is, therefore, no full speech, no absolute truth or full meaning. [50] In the words of Lao Tzu, "The tao that can be spoken is not the eternal tao" [51] Or as Hegel once put it, "When speaks the soul, alas, the soul no longer speaks." [52] But whereas Lao Tzu and Hegel are mourning the inability of manifested language to make present the soul or the tao, Derrida and Bhartṛhari emphasize the positive contribution of articulated speech. The sphoṭa and the sign (Derrida's whole) are manifested, and in the dynamic tension of that manifestation lies truth.

Rather than arriving at a skepticism of language, namely, that it is devoid of any truth content (the conclusion of the Buddhists and many modern skeptical critics of language), truth is seen to be contained in the very dynamics of language itself. Thus Derrida's thesis that there is no referent outside of the text is not as nihilistic as it at first sounds, and Bhartṛhari's sphoṭa is not as artificial an entity as much Indian philosophy has assumed.

In Vākyapadīya I:5, there are two terms which Bhartṛhari uses to describe the Veda: it is the prāptyupāya or the means for the attainment of Brahman; and it is the anukāra or symbolization of Brahman. For now let us confine our attention to the term anukāra, which comes from the root kṛ, "to do" or "to make" and suggests the dynamic activity of the Word-Principle. The Vṛtti elucidates the verse by stating that the activity of the Vedic seers in speaking the mantras is the criterion case of word-making activity. The term mantra, notes Aurobindo, signifies a "crossing over" through thought (root man, "to think," and tṛ, "to cross over") from the Absolute or Unmanifested to the human experience of manifested language. [53] As pure Sanskrit language, the mantras are conjunctions of certain powerful seed syllables which induce a particular rhythm or vibration in the psychosomatic structure of consciousness and arouse a corresponding psychic state. Such seed sounds can be differentiated in a great variety of ways producing an immense progeny of language. The evocative power is at its height before the mantras become too locked into particular forms of articulation. Poetry is at its peak before language becomes too fully elaborated. Then it must be deconstructed or evolved backwards to recover its original power for signification. Articulation is necessary, but the further it goes the greater the loss of freedom and power within language.

This also seems to be what Derrida means when he refers to the prose book as a corpse of language which must be exited from or transcended [54] -- the delimiting of the multisignificant roots has been pursued to its logical conclusion, and the power of the word has been exhausted. The aim of the project of deconstruction, says Derrida, agreeing with Aurobindo, is to get back to metaphoric, poetic language, where the power for signification has not yet been used up. [55] Bhartṛhari also reminds us that as language divides and separates, this necessary process in the end can become a source of confusion. The process of difference, pushed to its logical conclusion, produces such a plethora of speaking accents that communication of knowledge is obstructed. [56] Unlike Derrida and Aurobindo, Bhartṛhari's solution is not to deconstruct or reverse the process of differentiation, but to control it by the imposition of strict grammatical rules (the science of the Grammarians) by which the power of the root mantras to convey knowledge and action will not be obfuscated. [57] Bhartṛhari, along with the other Grammarians, claims to have uncovered the pure forms of the correct unfolding of the patterns of differentiation inherent in the Śabdatattva and symbolized (anukāra) in criterion form in the initial speaking of the Vedas... [58]

In Defense of Lost Causes by Zizek, book review by Terry Eagleton (Times Literary Supplement)

Rich — Fri, 13 Jun 2008 11:29:11 -0700

Slavoj Žižek is less a philosopher than a phenomenon. The son of Slovenian Communists, and the representative on earth (so to speak) of the late French psychoanalyst Jacques Lacan, Žižek has been travelling the globe like an intellectual rock star for the past twenty years, gathering as he goes an immense fan club. He is outrageous, provocative and entertaining. ”.

He has been the subject of an art installation entitled Slavoj Žižek Does Not Exist, has starred in two films (Žižek! and The Pervert’s Guide to Cinema) and appears on one of his own dust jackets lying on Sigmund Freud’s couch beneath an image of female genitalia. His forty or so books, with titles such as The Sublime Object of Ideology, The Ticklish Subject, Enjoy Your Symptom! and Everything You Always Wanted To Know About Lacan (But Were Too Afraid To Ask Hitchcock), are dishevelled collages of ideas, ranging from Kant to computer science, St Augustine to Agatha Christie. There seems to be nothing in heaven or earth that is not grist to his intellectual mill. One digression spawns another, until the author seems as unclear as the reader about what he was supposed to be arguing. Moreover, to every reviewer’s horror, Žižek’s books are growing fatter by the year. The Parallax View, almost 400 densely printed pages on everything from biopolitics and Robert Schumann to brain science and Henry James, appeared only two years ago; In Defense of Lost Causes, a book that scoops up Lenin and Heidegger, Christ and Robespierre, Mao and ecology, is an even weightier door-stopper.

Slavoj Žižek, then, is Europe’s prime example of a postmodern philosopher. He is a cross between guru and gadfly, sage and showman. In typically postmodern style, his work leaps impudently over the frontiers between high and popular culture, swerving in the course of a paragraph from Kierkegaard to Mel Gibson. Trained as a philosopher in Ljubljana and Paris, he is a film buff, psychoanalytic theorist, amateur theologian and political analyst. He is a member of the Ljubljana Lacanian circle, as improbable an association as the Huddersfield Hegelians. When it comes to politics, he is as adept at unpacking the intricacies of Rousseau or Carl Schmitt as he is at delivering instant journalistic judgements on Parisian rioting, the war on terror, or Turkey’s relations with the European Union. He was once a politician himself back home in Slovenia, and the shadow of the Yugoslavian conflict falls over his mordant commentaries on war, racism, nationalism and ethnic strife. also included a Zizek utube video on belief in Derrida and Butler rc...

Justice vs. Power aka Chomsky vs. Foucault, u tube

Rich — Fri, 13 Jun 2008 11:11:57 -0700

In 1971, American linguist/social activist Noam Chomsky squared off against French philosopher Michel Foucault on Dutch television ... the program was entitled 'Human Nature: Justice Vs. Power' and offered sharp contrasts between the more traditional view of 'human nature' and what would become a postmodernist perspective ... Chomsky, following a rationalist lineage going back to at least Plato, believes that there is a foundational 'nature' and that its positive aspects (love, creativity, recognizing and embracing justice) must be realized, while Foucault remains skeptical of any such notion... for him, the issue is not so much whether 'justice' or 'human nature' 'exists,' but how they have historically (and currently) function in society ... in regard to justice, he says (this is not included in the clips): "... the idea of justice in itself is an idea which in effect has been invented and put to work in different types of societies as an instrument of a certain political and economic power or as a weapon against that power..." The point of any political struggle, for Foucault, is to alter the 'power relations' in which we all find ourselves ...

Zizek's My Space Page

Rich — Sun, 18 May 2008 09:41:56 -0700

A link will take you to Zizek's my space page, there you can meet some of his friends, Nietzsche, Freud, Jameson, Marx (Groucho) . The wild and crazy guy of critical theory does My Space. As a bonus included is also an article on the symbolic and real in cyberspace:

Are the pessimistic cultural criticists (from Jean Baudrillard to Paul Virilio) justified in their claim that cyberspace ultimately generates a kind of proto-psychotic immersion into an imaginary universe of hallucinations, unconstrained by any symbolic Law or by any impossibility of some Real? If not, how are we to detect in cyberspace the contours of the other two dimensions of the Lacanian triad ISR, the Symbolic and the Real?....

Future Bodies: Discipline, Control, & "the Yoga of Resistance"

Rich — Tue, 06 May 2008 19:58:01 -0700

Michel Foucault
In speaking of the disciple of the body especially, when the task of disciple is simultaneously intended to improve its utility for production, here are some riffs on Foucault's: Discipline & Punish. Historical context is primary and Foucault's archaeological method helps uncover the rupture within the Enlightenment whose legacy still haunts us, as Deleuze observes, because they have now morphed into technologies of control.

In the European tradition Foucault traces the disciplining of the body back to medieval Monastic exercises, which were intended to facilitate renunciation of the world. These exercises were transformed when adopted by the socio-political regimes of the 17th & 18th century, (especially military, pedagogical, and industrial) into a method for maintaining control over the actions of the bodies it governed through disciplining processes. These disciplining practices have co-evolved with technology (and are in fact technologies in themselves) to become ever more omnipresent as tools of surveillance and control. Going forward it will be the omnipresence of ubiquitous technologies (bio-technical/computational/networked) that will largely determine the environmental parameters in which our future bodies must structurally couple.

Resistance to the virus of docility, to the infection of the gaze, to the insertion of discipling technologies is often the unintended consequences of the mechanisms of control themselves, as William Gibson says, "the street finds its own use for things". The future is a random other. For example, what we know as the internet today has evolved from technology first designed for survival after a nuclear holocaust.

Activism whose interests lie in discovering alternative, non coercive, paths to human development would be well served to find patterns created by resistances to, and ruptures from, the paradigms of control and technological will organizing the human resources of the planet. Such an activism proceeds by both locating those ruptures in the paradigms of organizational control and cultivating resistance practices to them in ones own life and community. One such practice to resist the discipling machinery of global socio-economic power exchanges is yoga. Although the aim of yoga is to achieve a frictionless flow between individual and cosmos, the many and the one, a yoga such as integral yoga whose concern is not merely a transcendental urge but an immanent concern for the world, is a unique resistance form because its own monastic traditions of psycho/physiological practices, established well before the body was appropriated by the exercises of technicity, allows one to leverage the silence of ones own embodiment as a method of resisting external regimes of control. rc..

• Review of Sri Aurobindo and his Contemporary Thinkers

Debashish — Fri, 25 Apr 2008 11:32:49 -0700

Following the publication of “Understanding Thoughts of Sri Aurobindo,” Indrani Sanyal and Krishna Roy of the Centre for Sri Aurobindo Studies, Calcutta have complied a set of eighteen scholarly essays on Sri Aurobindo and his contemporaries in the ideational context of what has been called the Bengal Renaissance. Sri Aurobindo’s physical involvement in the politics and culture of early Bengal nationalism was of relatively short duration (1905-1910), albeit an intense and all-sided participation which internalized the entire regional history of the movement and left a powerful creative impress in the milieu of its time and space. Moreover, the discursive background of this involvement continued to develop organically and find voice throughout his life in his subjective articulation just as his own situated contribution continued to resonate in later Indian nationalism. Thus this collection of considered interpretive contemplation fills an important need in our historical understanding. But more importantly, it is the post-colonial legacy of these engagements which draws us today by their fertile and future-gazing content, inviting reflection not merely for India’s but the world’s re-generation at a time of global ferment.

Biology as Ideology by Richard Lewontin (review and link to lecture)

Rich — Fri, 25 Apr 2008 10:18:43 -0700

In the six short chapters contained in Biology as Ideology, Richard Lewontin, a renowned geneticist, sets about clarifying the relationship between genes, society and genetics. In particular, he scrutinizes the dominance acquired by genetic determinism as a mechanism of causation.

Biology as Ideology once earned the title ‘most subversive book’ of 1993. How is it that this book, indeed any science book, could earn such a title? The chief reason is that Lewontin recognizes what few scientists do, that the respectability attained by biological, and particularly genetic, determinism is not simply an error of scientific judgment. It is instead an example of the tendency for interactions between scientists and those with power to be mutually accommodating. ... - rc

Wilber's misreading of Derrida and Postmodernism by Gregory Desilet (integral world)

Rich — Wed, 16 Apr 2008 10:51:16 -0700

Jacques Derrida in an interview discussing deconstruction.

Wilber's reading is a bad misreading. In fact, it is a misreading that twists what Derrida says into its opposite. The possibility for such a misreading serves only to reinforce Derrida's claim that language can never guarantee a particular understanding. (And, consistent with this claim, the reader should remain alert to the possibility that the reading I propose as an alternative to Wilber's offers no guarantee of transparency with Derrida's text. Nevertheless, it is a reading that recommends itself because it does not require believing Derrida abdicated his entire project in one sentence, as Wilber too easily assumes). Wilber's misunderstanding—and the potential for that misunderstanding—verify that a problematic difference between signifier and signified is always in operation and insures that interpretation is little more than a species of translation. This interpretive “translation” always accomplishes transformations—and thereby potential misreadings—not only between languages but within the same language.

Wilber's misreading betrays his strong attachment to belief in a particular tradition of absolute transcendence while confirming the intimate connection between this belief and the metaphysics underlying notions of transcendence implicit in the transcendental signifier/signified. In the wake of Derrida's broad deconstruction of metaphysics, any metaphysical position that explicitly or implicitly provides a substantial role for forms of absolute transcendence is a metaphysics that necessarily resurrects all the problems and dead-ends of traditional metaphysics that postmodern philosophers have labored to escape... With the possible exception of Gilles Deleuze, Derrida stands alone among postmodern theorists in his insistence upon the paradoxical “one that is also two” structure at the core of Being. Consequently, Derrida presents philosophical postmodernism at its best. Although offering no ultimate escape from metaphysics, Derrida's approach offers an escape from traditional metaphysics and its construction of notions of absolute transcendence that easily slide, however unintentionally, toward authorization of modes of certainty that do little more than contribute to predispositions of non-negotiation and systems of exclusionary discrimination. Based on the sobering history of human experience, these systems of exclusionary choice-making lead communities down the destructive trail of rituals of purification, often ending in deadly conflict and the violence of suicide, homicide, or genocide. This trail of death is, in itself, sufficient reason to avoid the traps of traditional metaphysics—a metaphysics that underlies most, if not all, of the world's major religions, including their mystical variations. ...

'Going beyond God,' Karen Armstrong's transformed views of religion

Ron — Thu, 10 Apr 2008 15:29:03 -0700

Imho, this is an important article about the pluses and minuses of religion, an interview with a former nun who has had many deep experiences of what she writes. Highly recommended. ~ ronjon

Karen Armstrong is a one-woman publishing industry, the author of nearly 20 books on religion. When her breakthrough book "A History of God" appeared in 1993, this British writer quickly became known as one of the world's leading historians of spiritual matters. Her work displays a wide-ranging knowledge of religious traditions -- from the monotheistic religions to Buddhism. What's most remarkable is how she carved out this career for herself after rejecting a life in the church.

At 17, Armstrong became a Catholic nun. She left the convent after seven years of torment. "I had failed to make a gift of myself to God," she wrote in her recent memoir, "The Spiral Staircase." While she despaired over never managing to feel the presence of God, Armstrong also bristled at the restrictive life imposed by the convent, which she described in her first book, "Through the Narrow Gate." When she left in 1969, she had never heard of the Beatles or the Vietnam War, and she'd lost her faith in God. ...

100 Years of Sri Aurobindo on Evolution: The dialectics of biology and culture; science, ecology & economics (part 6 of 6)

Rich — Wed, 09 Apr 2008 13:36:55 -0700

Perhaps it is best if the twain between science and religion do not meet. Trying to engage science and spirituality in a dialog has a long and troubled history. The incommensurable narratives of matter and spirit they both tell have proven time and time again troublesome for reaching any common understanding. In fact, if science and spirituality do share something in common it is that they all too often accuse the other of totalizing a universal narrative that usurps all ways of looking at the world that are inconsistent with their own.

Religion and science each have their own fundamentalist practitioners who would reduce the world solely to accounts told in their holy books or biology text books. One can not easily imagine an encounter between science and religion in which some violent reaction would not be triggered. Worse perhaps then the violent confrontation between science and religion is when either one appropriates the narratives of the other for the purpose of furthering their own ideological concerns. In the case of religion one example would be in their use of science to justify creationism, while in the case of science such appropriation usually results in one of the just-so stories of origins or cultural analogs of natural selection that Neo-Darwinism tells....

This holds true also for any dialog one would wish to begin between integral yoga and science. It would perhaps be best to begin such a dialog by first exploring Sri Aurobindo's dialectic between yoga and culture and then to look for resonances with narratives told by credible scientist regards the dialectics of science and culture. Better yet, in Sri Aurobindo's own work one finds him at times also critically exploring the dialectic between science and culture. It would therefore seem best to arrive at a dialogic platform to engage science and integral yoga using their diffusion in the semi-permeable membrane of culture, rather then by a direct confrontation as a means to begin the conversation.

Death Reckoning in the Thinking of Heidegger, Foucault, and Derrida by Joshua Schuster (Other Voices)

Rich — Thu, 27 Mar 2008 06:30:01 -0700

It is, then, in this context that Foucault speaks of humanity as a recent invention. Only with the elaboration of specific systems of thought which could inquire not into humanity's ideal or essence, but the functioning of the foreground and the silhouette of humanity against the enabling background. "We shall say, therefore, that a 'human science' exists, not whenever man is in question, but wherever there is analysis--within the dimension proper to the unconscious--of norms, rules, and signifying totalities which unveil to consciousness the conditions of its forms and contents." (364) The subject of humanity was constituted during a certain moment in history which "dissolved" language, that is, an era which knowingly constructed its understanding of humanity "objectively," in between the spaces of representationality which show how humanity is deployed. According to Foucault, the human sciences address humanity in so far as people live, speak, and produce (biology, philology, and economics), and create its model by isolating and questioning the functioning of humanity when the norms and rules break down, and on that basis rebuild knowledge by showing how a functional representation of humanity can come into being and be deployed (and thus, Foucault will later argue, perfect the techniques of normalization and socialized encoding of rules via totalizing methods of power).

As language is now re-coalescing at its limits, combining thought and unthought, the Other of knowledge must give itself over to the Same. Where the limits of thinking reveal its own basis as its foundational limitations, a new way of thinking is constituted which, as Levi-Strauss says, "dissolves humanity." Foucault writes, "Since man was constituted at a time when language was doomed to dispersion, will he not be dispersed when language regains its unity?" (386) The "death of man" seems a relatively peaceful event, not where humanity explodes with enormous violence, but a moment where humanity withdraws into the background such that a new array of knowledge can be foregrounded. Foucault does not yet have the advantage of a fully elaborated theory of language; however, if such a unity of language is not philosophized, humanity will forever find itself in a dying state, undoing itself by its own logic without our awareness. Foucault seems to ask that humanity die gracefully so that we can direct our energy to elaborating what is not yet thought, and approach a new horizon of articulation. ...

Mathematics, Purpose, and Truth: An Interview with Astrophysicist Janna Levin

Ron — Fri, 11 Jan 2008 15:48:14 -0800

Thanks to RY Deshpande for recommending this article. ~ rj

As a theoretical physicist, Janna Levin probes whether the universe is finite or infinite. As a novelist, she explored the separate but parallel lives of two influential 20th-century scientists: Kurt Gödel and Alan Turing. Their work laid the foundations for computer intelligence while challenging fundamental notions about how we can know what is true. ...

Hitching a Ride on the Infinite Subway (Dr. Stan Grof's 'holotropic' research)

Ron — Sat, 29 Dec 2007 14:35:50 -0800

Here's another excerpt from Michael Talbot's fascinating book The Holographic Universe. I continue to recommend this book.

...Other experiences included the accessing of racial and collective memories. Individuals of Slavic origin experienced what it was like to participate in the conquests of Genghis Khan's Mongolian hordes, to dance in trance with the Kalahari bushmen, to undergo the initiation rites of the Australian aborigines, and to die as sacrificial victims of the Aztecs. And again the descriptions frequently contained obscure historical facts and a degree of knowledge that was often completely at odds with the patient's education, race, and previous exposure to the subject. For instance, one uneducated patient gave a richly detailed account of the techniques involved in the Egyptian practice of embalming and mummification, including the form and meaning of various amulets and sepulchral boxes, a list of the materials used in the fixing of the mummy cloth, the size and shape of the mummy bandages, and other esoteric facets of Egyptian funeral services. Other individuals tuned into the cultures of the Far East and not only gave impressive descriptions of what it was like to have a Japanese, Chinese, or Tibetan psyche, but also related various Taoist or Buddhist teachings.

In fact, there did not seem to be any limit to what Grof's LSD subjects could tap into. They seemed capable of knowing what it was like to be every animal, and even plant, on the tree of evolution. They could experience what it was like to be a blood cell, an atom, a thermonuclear process inside the sun, the consciousness of the entire planet, and even the consciousness of the entire cosmos. More than that, they displayed the ability to transcend space and time, and occasionally they related uncannily accurate precognitive information. In an even stranger vein they sometimes encountered nonhuman intelligences during their cerebral travels, discarnate beings, spirit guides from "higher planes of consciousness," and other suprahuman entities...

Perhaps Grof's most remarkable discovery is that the same phenomena reported by individuals who have taken LSD can also be experienced without resorting to drugs of any kind...The Grofs call their technique holotropic therapy and use only rapid and controlled breathing, evocative music, and massage and body work, to induce altered states of consciousness. To date, thousands of individuals have attended their workshops and report experiences that are every bit as spectacular and emotionally profound as those described by subjects of Grof's previous work on LSD...

'Entheogen: Awakening the Divine Within', a new feature length documentary

Ron — Fri, 28 Dec 2007 22:41:25 -0800

Entheogen: Awakening the Divine Within is a feature length documentary which invites the viewer to rediscover an enchanted cosmos in the modern world by awakening to the divine within. The film examines the re-emergence of archaic techniques of ecstasy in the modern world by weaving a synthesis of ecological and evolutionary awareness, electronic dance culture, and the current pharmacological re-evaluation of entheogenic compounds.

Within a narrative framework that imagines consciousness itself to be evolving, Entheogen documents the emergence of techno-shamanism in the post-modern world that frames the following questions: How can a renewal of ancient initiatory rites of passage alleviate our ecological crisis? What do trance dancing and festivals celebrating unbridled artistic expression speak to in our collective psyche? How do we re-invent ourselves in a disenchanted world from which God has long ago withdrawn? Entheogen invites the viewer to consider that the answers to these questions lie within the consciousness of each and every human being, and are accessible if only we give ourselves permission to awaken to the divine within. ...

"Al-Kemi: A Memoir"

Kim — Tue, 25 Dec 2007 20:59:43 -0800
Al-Kemi recounts the story of the eighteen months that Andrew VandenBroeck, a painter and writer, spent in daily contact with the remarkable French philosopher, hermetist, and Egyptologist, R.A. Schwaller de Lubicz (1887-1961). Structured like a mystery, and distilled in the crucible of memory for fifteen years, Al-Kemi provides a passionately felt, personal, and dramatic introduction to the startling world of this contemporary alchemist (from back cover).
... Before reaching these particulars, it must be known that de Lubicz held the traditional conception of an esoteric science and its transmission: true knowledge is inaccessible to the rational mind. This epistemological tenet caused his writings to be spiked with metaphor, innuendo, and at times, obscurity. He mistrusted the written word, disliked writing because truth was inevitably degraded when committed to paper through a profane language. This attitude most clearly ordinates the lineage along which he inscribes himself by his premises and his results. His low regard for “demotic” writing as a means of truth-communication made personal contact with him invaluable, for he had no such reservations concerning the spoken word, the word of gesture. Thus he actively believed in oral transmission of a kind of knowledge best called “gnosis,” [3] and in private, I always found him accessible to leisurely conversation on the most exalted topics. As our relationship soon proved more than casual, his information became increasingly direct, in contrast to his written expression which often presents problems of meaning and referent.

To such an epistemology, personal contact is the kingpin of communication, and I found out later to what extent his frame of reference was tailored to his correspondent. ...

Jesus and the Lost Goddess Sophia

Ron — Fri, 14 Dec 2007 15:35:16 -0800
I've taken the liberty of transcribing the following passages from the remarkable book Jesus and the Lost Goddess, by Timothy Freke and Peter Gandy. I highly recommend purchasing and studying this book. Reading it is like a moist vivifying breeze in the scorched lifeless desert of deadly strife between cults of religious fanatics who each believe they alone worship the true God. It documents the horrifying behavior of the misogynous and patriarchal Roman Church and the self-serving lies and propaganda its repressed male leaders have been spreading for two thousand years in their attempt to exterminate Sophia, the divine Goddess of Wisdom and Gnosis. I've felt for years that the RC Church was more Roman than Christian, this book substantiates that intuition with an illuminating compendium of well-referenced scholarship. ~ ronjon
...For the original Christians, the Jesus story was a myth used to introduce beginners to the spiritual path. For those wishing to go deeper than the 'Outer Mysteries', which were only 'for the masses', there were secret teachings or 'Inner Mysteries'. These were 'the secret teaching of true Gnosis' which, according to the 'Church Father' Clement of Alexandria, were transmitted 'to a small number by a succession of masters'. Those initiated into these Inner Mysteries discovered that Christianity was not just about the dying and resurrecting Son of God. They were told another myth that few Christians today have even heard of – the story of Jesus' lover, the lost and redeemed Daughter of the Goddess.

Amongst the original Christians the divine was seen as having both a masculine and feminine face. The related to the Divine Feminine as Sophia, the wise Goddess. Paul tells us, 'Among the initiates we speak of Sophia', for it is 'the secret of Sophia' that is 'taught in our Mysteries'. When initiates of the Inner Mysteries of Christianity partook of Holy Communion, it was Sophia's passion and suffering they remembered. Amongst the original Christians, priests and priestesses would offer initiates wine as a symbol of 'her blood'. The prayer would be offered: 'May Sophia fill your inner being and increase in you her Gnosis.' ...

The Spiritual Tradition at the Roots of Western Civilization

Ron — Thu, 13 Dec 2007 12:02:51 -0800
Here's another remarkable article from Vol 1, No 2 (2007) of SCIY Editor Ulrich J. Mohroff's superb new journal: Anti-Matters. I'll soon post another article from a different source to conclude this series re the roots of western civilization. (Hint: the original meaning of the word "philosophy" was "love of Sophia," the Goddess of Wisdom.) ~ ronjon
So many of us today are concerned about the extinction of all the species that the western world is wiping out. But there's hardly anyone who notices the most extraordinary threat of all: the extinction of our knowledge of what we are.

Perhaps the simplest way of describing the situation would be to say that, two and a half thousand years ago in the West, we were given a gift and in our childishness we threw away the instructions for how to use it. We felt we knew what we were playing with. And, as a result, western civilization may soon be nothing but an experiment that failed.

Even in these modern times, what half-heartedly is described as mystical perception is always pushed to the periphery. When it's not denied it's held at arm's length out there at the margins of society. But what we haven't been told is that a spiritual tradition lies at the very roots of western civilization. ...

Philosophy and religion, between exchange and tension: by Mohammed Arkoun

Ron — Sun, 04 Nov 2007 17:46:30 -0800
“Islamizing” modernity instead of modernizing Islam – preposterous! worries Professor Mohammed Arkoun. A refuge in poor countries, a rejection of “tele-techno-scientific reasoning” in rich countries, religiosity is spreading in the world at the expense of humanist values and philosophical thinking. ...

Are we entitled to be happy? - by Andrew Cohen

Ron — Sat, 03 Nov 2007 23:45:23 -0700
...After more than two decades of working intensively with men and women who claim to want to transform and develop spiritually, I've come to the conclusion that one of the reasons it is so challenging for us to attain and sustain higher levels of spiritual development is that we expect so much and are willing to give so little in order to get what we think we want. The truth is, it's hard to be happy. These days, it's become almost a truism that simply fulfilling our narcissistic and materialistic desires will not necessarily make us truly happy. But how many of us have really dug deeply enough to reconfigure our won ideas of what happiness means in light of a higher set of values than those held by our crazy culture? For our values to change in a way that is nothing less than dramatic, we have to be willing to make a hell of a lot of effort. More and more of us are turning to the spiritual dimension of life. But it is telling that many of the most popular expressions of postmodern spirituality are based on a philosophical perspective that encourages us to pursue the promise of effortless peace, happiness, and release rather than an engagement with the life process that would always require more from us.

Why, for the luckiest people who have ever been born, should happiness be a birthright? Why should our spiritual aspirations be focused on the pursuit of inner peace alone? Did God create the universe so that you and I, at the beginning of the twenty-first century, could be happy? Is that really all there is to this fourteen-billion-year process? And why is it that so many of us presume that we deserve to be happy in the first place? What is it that we have actually done to give us such an innate privilege? ...

The Universe in a Single Atom, by His Holiness the Dalai Lama

Ron — Wed, 31 Oct 2007 23:56:17 -0700
I'm reading this book now and am quite impressed by it. Highly recommended!

~ ronjon

I have often wondered about the interface of key Buddhist concepts and major scientific ideas. This book is the result of that long period of thinking and of the intellectual journey of a Buddhist monk from Tibet into the world of bubble chambers, particle accelerators, and fMRI. ...

• Beyond Man by Georges Van Vrekhem

Ron — Tue, 21 Aug 2007 13:35:33 -0700
Originally published in Dutch, an English version of Beyond Man was brought out by HarperCollins in 1997. The present edition is an exact (and perhaps photographic) reprint. Some spelling mistakes have been set right. Ten years ago it was very refreshing to read Van Vrekhem’s child-like approach to Sri Aurobindo and the Mother. The same holds true today as we turn the pages steadily to learn about these two brilliances who brought back the Vedic spirit of exploration to our days with the promise that life on Earth can definitely be transformed into the life divine. ...

As an Aurobindonian poet wrote at that time: “A light is lit in everyone, and those/ emblazon the Living Flame.” The Aurobindonian yoga being a collective yoga, this conclusion is inevitable. Having listed the questions, Beyond Man signs off with the seal of faith: “The Great Change in evolution is happening around us and within us, whether we want it or not.” For a world caught in despair and defeatism, this is nectarean hope.

Burning Man 2007 Art Theme: "The Green Man"

Ron — Tue, 21 Aug 2007 10:55:11 -0700

His name means the Green One or Verdant One, he is the voice of inspiration to the aspirant and committed artist. He can come as a white light or the gleam on a blade of grass, but more often as an inner mood. The sign of his presence is the ability to work or experience with tireless enthusiasm beyond one's normal capacities ...

And I have felt....a sense sublime
Of something far more deeply interfused,
Whose dwelling is the light of setting suns,
And the round ocean, and the living air,
And the blue sky, and in the mind of man,
A motion and a spirit, that impels
All thinking things, all objects of all thought,
And rolls through all things.

~ William Wordsworth, Tintern Abbey

Burning Man 2007: What is Burning Man?

Ron — Sun, 19 Aug 2007 09:31:24 -0700
Every year, tens of thousands of participants gather to create Black Rock City in the Black Rock Desert of Nevada, dedicated to self-expression, self-reliance, and art as the center of community. They leave one week later, having left no trace. Read Burning Man's mission statement, 10 Principles, and learn more about this incredible experience. ...

Entheon Village at Burning Man

Ron — Sat, 18 Aug 2007 14:59:26 -0700

Entheon, meaning “a place to discover the spirit within,” is an effort to promote sustainable cultural re-evolution that heals relationships between the people of the earth and our planet. The mission of Entheon is to demonstrate a future in which sustainability, ecological responsibility, environmental stewardship, and meditative and mystical consciousness are a welcomed and integrated part of society, and where art, spirituality and creativity is central to that vision.

[The] Entheon [camp at Burning Man 2007] will be a grounded gathering place offering an intellectual, therapeutic, artistic and creative cornucopia of interactive opportunities. Lectures, workshops, renewable energy demonstrations, visionary art, zen meditation in a zendo, holotropic breathwork sessions, and performance come together in the spirit of celebration to co-create our shared vision of global healing and a broader awareness of ecological responsibility. ...

Is the Universe alive?

Ron — Sun, 22 Jul 2007 12:00:00 -0700
Although somewhat dated (1996-98), this series of articles from the 'New Scientist,' provides a good background for a scientific explanation [Linde and Smolin's evolutionary "multiverse" theory] of the profound mystery of how life began on Earth, given the apparently enormous statistical odds against our universe itself being life-fertile. In fact, our Universe seems to be perfectly "fine-tuned" to foster life.

...This problem of fine-tuning is generally regarded as the biggest difficulty with inflation. It is essentially an example of the Goldilocks effect: why is inflation, like so many other properties of the Universe, "just right" to allow our Universe to exist. But the fine-tuning problem can be resolved by taking on board the idea that the Universe itself is alive and has evolved. A key feature of the argument is that the birth of the Universe-an outburst from a singularity-is essentially a mirror image of the collapse of a massive object into a black hole, which is an implosion towards a singularity. ...

The [Astronauts'] Overview Effect Goes Viral

Ron — Sun, 22 Jul 2007 03:00:00 -0700

Back on February 7th 1971 (Earth time), Ed Mitchell was speeding much faster than a rifle bullet, on track between the Earth and Moon. That’s when the strangest thing happened… Mitchell had piloted Apollo 14’s Lunar Module down to the Fra Mauro region of the Moon, become the sixth human to do science in the dust, and gotten himself and Cdr. Alan Shepard back off the regolith and onto their bus ride back home. -- Now he was bored. “We were just systems engineers on a perfectly functioning spacecraft.” So he looked out the window. The Command Module was pointing “up” – which is to say perpendicular to the plane of the Solar System – and spinning slowly, about once every two minutes. “Barbecue Mode”, it’s called; to evenly heat the vehicle. Ed was floating, watching the Earth, Moon, Sun and starfield pan by.

And then, without warning: an overwhelming feeing of bliss, timelessness, connected-ness… He suddenly and deeply felt the understanding of his constituent atoms as having been born in the fires of ancient supernovas. He saw Earth and it’s people and all it’s other species and systems as a unified integrated synergistic whole. He felt good; ecstatic actually… He was not the first – nor the last – to have this specific epiphany. -- Rusty Schweikart had felt it back on March 6th 1969 during a spacewalk outside his Apollo 9 vehicle: “When you go around the Earth in an hour and a half, you begin to recognize that your identity is with that whole thing. That makes a change…it comes through to you so powerfully that you’re the sensing element for Man.”

20 years ago, author Frank White collected, sifted, polished and curated the observations of 30 astronauts and cosmonauts. But these weren’t science observations or notes about the spacecraft hardware. They were reports of this specific, marked psychological shift – common to all these space travelers – immediately and profoundly broadening these hard-boiled guys’ perspectives. -- This morning, in a hotel across the street from the Pentagon in Washington, DC, Frank White addressed proponents of proselytizing this Overview Effect. Cognitive scientist David Beaver had called us here. A core group of about 40 authors, astronauts, special; effects designers, ex-magicians, musicians, scientists, technologists, producers, journalists, capitalists, space-tourist adventurers, humanists, assorted geeks, hippie-survivors (and, yes, this reporter) quickly decided upon a loose strategy of collaboration and mutual support. Intended mission: maximize opportunities for Earth-dwellers to have individual Overview experiences. Strategy: use art, science, mass media, music, environmental awareness, personal networking and, oh yeah: the Web to spread the opportunity for non-space travelers to understand and possibly experience the Effect. ...

'The Fundamental Paradox of Late Twentieth-Century Thought,' by Janet Knedlik

Ron — Sun, 22 Jul 2007 02:00:00 -0700
I just came across this rather remarkably blog - while doing a Google search for "Higgs Boson /Frank Tippler" (go figure). Enjoy ...

Before I leave the sphere of Language entirely for today, our first day in “History of Literary Theory,” however, I’m going to ask you to focus with me in a very simple way on something I’ve been touching on repeatedly. It’s the way that human beings, even as newborn babies, possess something that I’m going to call “a set toward systemicity.” Newborns orient themselves to the faces of their birth mothers in the first minutes after birth in extraordinarily detailed ways. This has been closely documented. As soon as babies can focus their eyes (two weeks), they try to follow the trajectories of objects passing through their visual range.

If you think about the explosion of sensory inputs the baby must be experiencing when it emerges from the womb into this external world of light and sound and color and touch…. yet in the midst of this assault of chaotic sensory impressions, the baby already has seems to have an orientation toward “concerted” or “constituted” phenomena, toward “stuff that moves in concert” as distinct from “background.” They also know a lot about language structure and distinguish familiar voices. And the baby is already attending to these things months before it has learned the boundaries of its own body and distinguished where they leave off and the rest of the world begins, a process of separation, by the way, that happens through language, because it is through language that they emerging psychologically as a human “self ” that possesses an “I” capable of “knowing.” [Boy oh boy, do I have something to say about the convergence of Douglas Hofstdler’s work and poststructuralism!]

So the human mind is not stocked from birth with Innate Ideas, nor is it a tabula rasa, a “blank slate.” Plato was closer than John Locke, though, because human consciousness does innately set itself toward certain systematicities and orients itself to relevant coherencies, as though this chaotic and changeable world of physical sensations were lit up for us by flashes of white lightning, telling us what to pay attention to. As we notice patternings and fluid or dynamical “moving in concert,” that concertedness is of course not something apparent or apprehendable at any one instant in time. Already we are selecting and comparing and combining sensory impressions across time – whatever time may be – so that “time” is woven in some fashion into all of human “knowing,” from the outset. Language is acquired by human beings only because of this innate genius for orienting our awareness to dynamic coherences and patterns that are both temporal and formal in their constitution.

Furthermore, of course, this means human consciousness has some kind of profound entanglement with time: it is a “time-consciousness.” Time is for human beings always in some sense psychological time (as Augustine knew) – and this statement has nothing to do with it being “subjective” as opposed to “objective” and “external.” (Dated categories, unless they should be redefined and renewed.) Einstein introduced the human observer into physics in a much deeper sense than that; he showed that what we know through physics is always-already what we can know according to our attempts to make measurements, and he realized that this cut the link between genuine human knowing and any claims to an all-inclusive or universal knowing. ...

Quantum theory and consciousness, Part 1 of "A Course in Consciousness"

Ron — Wed, 27 Jun 2007 00:20:40 -0700
This is a continually updated course developed over several years by a Professor of Physics at the University of Virginia. Though I haven't yet read all of it, my initial impression is that it's quite thorough and can provide a good background for reading SCIY.
_____________________
Part 1 consists of notes on the philosophical and scientific underpinnings of this course in consciousness. We establish the context of our discussion within the three major types of metaphysical philosophy, ask the questions that are naturally raised when one begins a study of conscious mind, summarize the scientific data that must be taken into account in any attempt to understand the phenomena of consciousness, and present a simple, understandable description of the philosophical and quantum theoretical basis for the need to include consciousness in our description of the material world.

We shall see that, from a sound, scientific point of view, not only is it impossible to understand the material world without considering the consciousness of its observer, but, in fact, it is Consciousness which manifests the world. However, it cannot be the individual consciousness of the observer that does this, but it must be nonlocal, universal Consciousness. ...

The Prism of Grammar: How Child Language Illuminates Humanism

Ron — Tue, 15 May 2007 15:09:27 -0700
Thanks to yatanti for suggesting this article:

Every sentence we hear is instantly analyzed by an inner grammar; just as a prism refracts a beam of light, grammar divides a stream of sound, linking diverse strings of information to different domains of mind--memory, vision, emotions, intentions. In The Prism of Grammar, Tom Roeper brings the abstract principles behind modern grammar to life by exploring the astonishing intricacies of child language. Adult expressions provide endless puzzles for the child to solve. The individual child's solutions ("Don't uncomfortable the cat" is one example) may amuse adults but they also reveal the complexity of language and the challenges of mastering it. The tiniest utterances, says Roeper, reflect the whole mind and engage the child's free will and sense of dignity. ...

'The Semiotic Turn', by Timothy Lenoir

Ron — Sat, 21 Apr 2007 00:41:34 -0700
I will limit my concern to the interesting, provocative, and sometimes mystifying "semiotic turn" in some of the most recent science studies. Specifically, I have in mind the papers of Bruno Latour and Madaleine Akrich presenting what they call a "semiotics of human and nonhuman assemblies";[2] Donna Haraway's papers on what she calls "material-semiotic actors," notably her "Promises of Monsters,"[3] "Situated Knowledges," [4] and "Cyborg Manifesto";[5] and N. Katherine Hayles's proposal for enrolling these hybrids in a semiotically inspired program of "constrained constructivism."[6] By tracing the versions of semiotics presented in these papers to their source, I seek an answer to this question: was that last turn the right turn? ...

Esoteric Physics, Preface

Ron — Tue, 17 Apr 2007 17:56:52 -0700
...Esoteric Physics is the discipline that studies the laws of the universe and all the process through which practical magic works. The main applications and studies of esoteric physics regard cosmology, space and time, the structure of the form, human perceptions and sensitivity and, in a certain way, natural medicines. Esoteric physics explores all the correspondences of the universe with the human microcosms and its subtle and spiritual aspects: it’s a real pathway to knowledge and awareness, beyond this universe, towards the Infinite outside and inside of us...

Spirituality is not a theoretic and transcendent concept. It is rather action, experience, behaviour and responsibility. But it is also enchantment, mystic enthusiasm and rapturous contemplation of everything. As we are incarnated into the forms, Spirituality is made of actions, events, choices, imperfect things, not of sublime ideas: there is no space for superstition in a real pathway of research and there is no space for fanaticism since the greatest spiritual realisation is not to reach certainties, but, perhaps, the continuous availability to change, to pose questions, to grow and renew ourselves. ...

ICPR, Dr. Kireet Joshi & the Auroville Foundation

Ron — Sun, 15 Apr 2007 12:00:00 -0700
The Indian Council of Philosophical Research (ICPR) is a unique institution, possibly one of its kind in the world... It started functioning [in]1981, thanks to the foresight and initiative of Smt. Indira Gandhi... The main argument in favor of the ICPR is that among various pursuits and disciplines of knowledge that came to be developed during the course of the long history of India, philosophy stands out as the single most outstanding endeavor. The classical Indian contributions in philosophy rival the very best any where in the world. If there is one single area of Indian excellence which would command respect and attraction from the contemporary world, it would be none other than the profound wisdom that is contained in Indian thought. So, it was felt that philosophy deserved to have a special agency in the country to help move it forward to new heights of excellence... Conceived as a crucible for molding thoughtful minds generating ideas needed for India’s development consistent with its national ethos, funded generously by the Government of India and led effectively by a series of outstanding scholars, today, the ICPR stands out as a beacon of light illuminating the intellectual landscape of the nation...

Dr. Kireet Joshi was the Chairman of ICPR from 2000-06. He was also its Member - Secretary for (1981-1990) 10 years. He was Chairman of Auroville Foundation and vice-Chairman of Maharshi Sandipani Rashtria Veda Vidya Pratisthan. He was formerly Educational Adviser to the Government of India and Special Secretary in the Ministry of HRD during 1976 to 1988. He has authored and edited a number of books in the areas of Value-Oriented Education, Indian Culture, Yoga, Sri Aurobindo and Mother. ...

The Internet Sacred Text Archive, ref. by Yatanti

Ron — Fri, 13 Apr 2007 11:18:14 -0700
Thanks to Yatanti for referring us to this site re "The Works of Rabindranath Tagore" and other sacred texts. ~ ron
_________________
Rabindranath Tagore (1861-1941) was a Bengali poet, philosopher, artist, playwright, composer and novelist. India's first Nobel laureate, Tagore won the 1913 Nobel Prize for Literature. He composed the text of both India's and Bangladesh's respective national anthems. Tagore travelled widely and was friends with many notable 20th century figures such as William Butler Yeats, H.G. Wells, Ezra Pound, and Albert Einstein. While he supported Indian Independence, he often had tactical disagreements with Gandhi (at one point talking him out of a fast to the death). His body of literature is deeply sympathetic for the poor and upholds universal humanistic values. His poetry drew from traditional Vaisnava folk lyrics and was often deeply mystical.

LAST night I dreamt that I was the same boy that I had been before my mother died. She sat in a room in a garden house on the bank of the Ganges. I carelessly passed by without paying attention to her, when all of a sudden it flashed through my mind with an unutterable longing that my mother was there. At once I stopped and went back to her and bowing low touched her feet with my head. She held my hand, looked into my face, and said: "You have come!"

In this great world we carelessly pass by the room where Mother sits. Her storeroom is open when we want our food, our bed is ready when we must sleep. Only that touch and that voice are wanting. We are moving about, but never coming close to the personal presence, to be held by the hand and greeted: "You have come!" ...

Philip K. Dick's Divine Interference, by Eric Davis

Ron — Tue, 10 Apr 2007 11:30:17 -0700
...Unlike most religious seers, Dick did not approach his visions with anything like certitude. Dick distrusted reification of any sort (his novels constantly wage war against the process that turns people and ideas into things), and so he refused to solidify his experiences into a belief system. ...Dick approached his theophany (or "in-breaking of God") as artistic material, reworking it in his writings with an artist's commitment to irony, craft, and a political bite. Even in his private journals, he constantly liquefies his revelations, writing with a modern thinker's sense of the tentativeness of speculative thought.

... Dick's Black Iron Prison imaginatively captured the "disciplinary apparatus" of power analyzed by historian Michel Foucault. Demonstrating that prisons, mental institutions, schools, and military establishments all share similar organizations of space and time, Foucault argued that a "technology of power" was distributed throughout social space, enmeshing human subjects at every turn. Foucault argued that liberal social reforms are only cosmetic brush-ups of an underlying mechanism of control. As Dick put it, "The Empire never ended."

"...today we live in a society in which spurious realities are manufactured by the media, by governments, by big corporations, by religious groups, political groups... unceasingly we are bombarded with pseudo-realities manufactured by very sophisticated people using very sophisticated electronic mechanisms. I do not distrust their motives; I distrust their power. [10]"

As Jean Baudrillard has argued into the ground, simulation rather than representation has become the defining characteristic of cultural signs and artifacts in our time. ... The technological simulacrum creates its own reality, which Baudrillard calls the "hyperreal," a kind of ersatz parody of Plato's ideal world of forms. For example, when you download a printer driver from the Internet or record a CD onto digital tape, you do not "copy" the information so much as replicate a hyperreal object.

... As an exhausted rationalist, Baudrillard simply abandoned himself to a morbid celebration of the pixel apocalypse, giving up any notion of resistance or transformation while ignoring the messy realities that gum up the works of all such grand intellectual scenarios. But Dick never gave up his commitment to the "authentically human," the "viable, elastic organism which can bounce back, absorb, and deal with the new." He also recognized that simulacra lie deep in our souls, and that we are not so far from the spiritual paradigms of the ancient world, with their camouflage spirits, talking images, and automata gods. And so Dick redeployed the gnostic struggle for authenticity and freedom within the hard-sell universe of simulation. The world is a prison not because of its materiality—which was the opinion of the ancient Gnostics—but because of the hidden orders of power and control it houses: the various corporate, political, and ideological archons herding us into increasingly compelling synthetic worlds. ...

Cogweb: Cognitive Cultural Studies

Ron — Wed, 28 Mar 2007 18:13:16 -0700
CogWeb is a research tool for exploring the relevance of the study of human cognition to communication and the arts. It is edited by Francis Steen, assistant professor in Communication Studies at UCLA. CogWeb contains several hundred items and is continually under construction. Some new pages are posted below; see also the annotated bibliography and related sites of interest.. The historical content is largely restricted to the print culture of the Early Modern period (1500-1800). ...

A Spirituality that Transforms: Translation vs. Transformation

Ron — Wed, 28 Mar 2007 18:10:56 -0700
...If we use the percentages of Chinese Ch'an as a simple blanket example, this means that if 0.0000001 of the population is actually involved in genuine or authentic spirituality, then .99999999 of the population is involved in nontransformative, non authentic, merely translative or horizontal belief systems. And that means, yes, that the vast, vast majority of "spiritual seekers" in this country (as elsewhere) are involved in much less than authentic occasions. It has always been so; it is still so now. This country is no exception.

But in today's America, this is much more disturbing, because this vast majority of horizontal spiritual adherents often claim to be representing the leading edge of spiritual transformation, the "new paradigm" that will change the world, the "great transformation" of which they are the vanguard. But more often than not, they are not deeply transformative at all; they are merely but aggressively translative--they do not offer effective means to utterly dismantle the self, but merely ways for the self to think differently. Not ways to transform, but merely new ways to translate. In fact, what most of them offer is not a practice or a series of practices; not sadhana or satsang or shikan-taza or yoga. What most of them offer is simply the suggestion: read my book on the new paradigm. This is deeply disturbed, and deeply disturbing.

Thus, the authentic spiritual camps have the heart and soul of the great transformative traditions, and yet they will always do two things at once: appreciate and engage the lesser and translative practices (upon which their own successes usually depend), but also issue a thundering shout from the heart that translation alone is not enough. ...

'The Real Bioinformatics Revolution,' by Dr. Mae-Wan Ho

Ron — Fri, 23 Mar 2007 18:09:30 -0700
The idea of molecules communicating and exchanging energy by electromagnetic resonance fits in with accumulating evidence that cells and organisms are liquid crystalline, that all the molecules, including especially the 70 percent or water, are aligned and working coherently together [9, 12]. There is little or no free diffusion in such a system, as Fröhlich [14, 15] had pointed out earlier, and before that, cell physiologist Gilbert Ling [24, 25] ( Strong Medicine for Cell Biology , SiS 24) and biochemist/historian of Chinese science, Joseph Needham [26]. Instead, energy transfer - by molecular resonance or coherent excitations – probably has to occur through large distances, activating entire populations of similar molecules that are in different parts of the cell or different parts of the body, so long-range coordinating of function can happen instantaneously...

What is clearly emerging is the predominant electronic nature of the living matrix and living activities, which will require a complete rewrite of biochemistry and cell biology, if not also physiology and medicine. ...

'The Doctrine of the Subtle Worlds: Sri Aurobindo's Cosmology, Modern Science, and the Metaphysics of Alfred North Whitehead'

Ron — Thu, 15 Feb 2007 23:11:11 -0800
This is an unusually long article for SCIY. It's copyrighted by Eric M. Weiss, and was his dissertation for his Ph.D. at CIIS, the California Institute of Integral Studies, with a concentration in Philosophy, Cosmology and Consciousness. I'm taking the liberty of posting it here because, in my opinion, it's one of the most thorough and insightful treatments of the core concern of SCIY; the multiple & interpenetrating relationships between science, culture, and consciousness, placed within the contextual framework of Sri Aurobindo's Integral Yoga. - Warning: This is challenging material, but I believe working through it and contemplating its implications is well worth the effort. - My deepest appreciation goes to Dr. Eric Weiss for his extraordinary and groundbreaking work. ~ ron

...Here we are, at the dawn of the Twenty First Century, and I have awakened to find myself living in a science fiction novel. If this novel were to be written from the standpoint of the 23rd century, looking back to the beginning of the 21st, it might start something like this:

At that time, the certainties of science had faltered. The great charism of the men in white lab coats had faded. The bastions of materialism had crumbled from within, and the civilization that it had fostered was losing its way.

Meanwhile, three centuries of rapacious assault on the biosphere were, at last, showing decisive results. The globe was poisoned, people were sick, species were being slaughtered by the tens of thousands, global temperatures and global sea levels were both beginning to rise. A civilization was ending, and in its death throes, it was bringing to a close the Cenozoic Era. The Earth was preparing for a fresh creation.

Looking back, too, we can see that the promise of the new civilization had already begun to shine. The iron cage of the material world, in which the species had been trapped for centuries, was starting to dissolve. Here and there, the experiences of the subtle worlds were breaking through. A few intrepid explorers had seen the promise, and had just begun to glimpse the vast freedoms and the limitless horizons that we now enjoy, but the darkness was still thick and Kali was dancing wildly across the face of the globe. This is the story of those early pioneers…

Metaphysical implications of the quantum 'Zero Point Field'

Ron — Wed, 07 Feb 2007 14:38:19 -0800
This is Part 1 of a series of quoted passages from the book The Field: the Quest for the Secret Force of the Universe, by science journalist Lynn McTaggart. It’s an excellent non-technical explanation about the metaphysical implications of modern quantum theory, especially what’s called the ‘Zero Point Field.’ I hope this can provide a useful vocabulary for our ongoing dialogues re possible relationships between science and spirituality. I’ll say more in future comments to these articles. ~ ron

...The notion of an electromagnetic field is simply a convenient abstraction invented by scientists (and represented by lines of 'force', indicated by direction and shape) to try to make sense of the seemingly remarkable actions of electricity and magnetism and their ability to influence objects at a distance — and, technically, into infinity — with no detectable substance or matter in between. Simply put, a field is a region of influence. As one pair of researchers aptly described it: 'Every time you use your toaster, the fields around it perturb charged particles in the farthest galaxies ever so slightly.' ... In the quantum world, quantum fields are not mediated by forces but by exchange of energy, which is constantly redistributed in a dynamic pattern. This constant exchange is an intrinsic property of particles, so that even 'real' particles are nothing more than a little knot of energy which briefly emerges and disappears back into the underlying field. According to quantum field theory, the individual entity is transient and insubstantial. Particles cannot be separated from the empty space around them. Einstein himself recognized that matter itself was 'extremely intense' — a disturbance, in a sense, of perfect randomness — and that the only fundamental reality was the underlying entity — the field itself. ...

The Zero Point Field is a repository of all fields and all ground energy states and all virtual particles — a field of fields. ...

The existence of the Zero Point Field implied that all matter in the universe was interconnected by waves, which are spread out through time and space and can carry on to infinity, tying one part of the universe to every other part. The idea of the Zero Point Field might just offer a scientific explanation for many metaphysical notions, such as the Chinese belief in the life force, or qi, described in ancient texts as something akin to an energy field. It even echoed the Old Testament's account of God's first dictum: 'Let there be light', out of which matter was created. ... If all subatomic matter in the world is interacting constantly with this ambient ground-state energy field, the subatomic waves of the Zero Point Field are constantly imprinting a record of the shape of everything. As the harbinger and imprinter of all wavelengths and all frequencies, the Zero Point Field is a kind of shadow of the universe for all time, a mirror image and record of everything that ever was. In a sense, the vacuum is the beginning and the end of everything in the universe. ... If that were true, it meant every part of the universe could be in touch with every other part instantaneously. ...

... If matter wasn't stable, but an essential element in an underlying ambient, random sea of energy ... then it should be possible to use this as a blank matrix on which coherent patterns could be written, particularly as the Zero Point Field had imprinted everything that ever happened in the world through wave interference encoding. This kind of information might account for coherent particle and field structures. But there might also be an ascending ladder of other possible information structures, perhaps coherent fields around living organisms, or maybe this acts a a non-biochemical 'memory' in the universe. It might even be possible to organize these fluctuations somehow through an act of will. ... this represented nothing less than a unifying concept of the universe, which showed that everything was in some sort of connection and balance with the rest of the cosmos. The universe's very currency might be learned information, as imprinted upon this fluid, mutable field of information. The Zero Point Field demonstrated that the real currency of the universe — the very reason for its stability — is an exchange of energy. If we were all connected through the Zero Point Field, then it just might be possible to tap into this vast reservoir of energy information and extract information from it. With such a vast energy bank to be harnessed, virtually anything was possible — that is, if human beings had some sort of quantum structure allowing them access to it. But there was the stumbling block. That would require that our bodies operated according to the laws of the quantum world. ...

Subjective Mental Experience and Genuine Experience; The Mental Fortress, by the Mother

Ron — Fri, 02 Feb 2007 12:50:49 -0800
The following is from a talk by the Mother, dated 22 June 1955. Here she makes some very interesting comments regarding the appearance of the chakras in meditation and so on. This is also related to the concept of the "mental fortress", the idea that we create a subjective mental image of Reality, which we mistake for Reality itself.

If one knows it beforehand, one makes a mental construction and risks greatly living in his mental construction, which is an illusion; because when the mind builds certain conditions and then they are realised, there are many chances of there being mostly pure mental construction which is not the experience itself but its image. So for all these truly spiritual experiences I think it is wiser to have them before knowing them. If one knows them, one imitates them, one doesn't have them, one imagines oneself having them; whereas if one knows nothing - how things are and how they ought to happen, what should happen and how it will come about - if one knows nothing about all this, then by keeping very still and making a kind of inner sorting out within one's being, one can suddenly have the experience, and then later knows what one has had. ...

The Two Irrefutable Signs that prove one is in relation with the Supermind, by the Mother

Ron — Fri, 02 Feb 2007 11:58:38 -0800
How might one know if one has contacted the Supramentalised Consciousness? What marks would this leave on the individual, in their own consciousness, in their relation to others, in their teachings? This is explained in this very important talk by the Mother in 1961:

I can tell you right away that there are two signs - two certain, infallible signs. I know them through personal experience, for they are two things that can ONLY come with the supramental consciousness; without it, one cannot possess them - no yogic effort, no discipline, no tapasya can give them to you, while they come almost automatically with the supramental consciousness. ...

Sri Aurobindo & Hyperspace, by Garry Jacobs

Ron — Thu, 25 Jan 2007 13:59:44 -0800
Fascinating musings by Garry Jacobs of the Mother's Service Society, on possible relationships between the philosophy of Sri Aurobindo and modern theories in physics as presented by Michio Kaku in his book Hyperspace.

1. The Special Theory of Relativity views time as a dimension. It finds that space and time are interchangeable. They can rotate into each other in a mathematically precise way. Reality is space-time.

Is there any sense in which Sri Aurobindo would view space and time as a single reality?

· According to him, all reality resides in and issues from the Absolute. By a process of Self-conception, the Absolute manifests Being/Existence (Sat) and all that issues from it. The principle of time emerges when Being extends itself subjectively to become Consciousness-Force (Chit). The principle of space emerges when Being extends itself objectively to become an object to its own Self-Conscious experience. Space and time are different expressions of the same reality. ...

Sri Aurobindo for Gebserians, by Ulrich Mohrhoff

Ron — Sun, 21 Jan 2007 15:29:05 -0800
Thanks to Kim for finding this insightful paper from Ulrich!

This paper is intended to introduce a Gebser-oriented audience to the life and work of Sri Aurobindo. The following statement by Jean Gebser explains why anyone interested in him should be equally interested in Sri Aurobindo.

"Be it noted that my concept of the formation of a new consciousness, of which I became aware by a flash-like intuition in the winter of 1932/33, and which I began to put forward in 1939, largely resembles the world-scheme of Sri Aurobindo, who was then unknown to me. My own, however, differs from Sri Aurobindo's in that it appeals to the Western world only and does not have the profundity and the pregnant origin of his ingeniously presented conception. I see an explanation for this phenomenon in the fact that I was in some way brought into the extremely powerful spiritual field of force radiating through Sri Aurobindo."...

The Physics of Sachchidananda, by Ulrich Mohrhoff (Philica)

Ron — Fri, 19 Jan 2007 14:07:22 -0800
A twenty-five centuries old paradigm has passed its expiry date. It is no longer appropriate to ask: what are the ultimate building blocks and how do they interact and combine? The right questions proceed from the assumption that what ultimately exists is a single, intrinsically ineffable Being. How does this manifest itself? How does it come to constitute an apparent multitude of objects? After treating you to the answers from contemporary physics, I turn to the deeper answers from Indian philosophy in general and Sri Aurobindo in particular. That intrinsically ineffable Being relates to its manifestation in a threefold manner: it is the substance that constitutes, the consciousness that contains, and an infinite Quality-Delight that expresses and experiences itself. By a multiple exclusive concentration it assumes, first, the aspect of a multitude of separate selves and, last, the aspect of a multitude of formless particles — the latter in order to set the stage for the Adventure of Evolution. I conclude by explaining why the laws of physics are essentially tautological: if you want to set the stage for evolution via a process that results in a multitude of formless particles, then these laws must have exactly the form that they do. ...

Mohrhoff, U. (2007). The Physics of Sachchidananda. PHILICA.COM Article number 73.

"Response to my critics," by Meera Nanda

Ron — Sun, 14 Jan 2007 22:11:11 -0800
"Prophets Facing Backward," my book under discussion here, claims that the cluster of social constructivist, feminist and postcolonial theories that deny any cognitive distinctions between warranted knowledge and collectively accepted beliefs ... have provided philosophical justifications for [a] kind of populist interpretive flexibility ...

Set against the backdrop of the rise of Hindu nationalism in India, the book argues that the relentless debunking the very idea of universally valid, bias-free facts has received in the hands of its many academic critics, has added to a culture of doublethink where truth has becomes infinitely malleable, open to all kinds of nativist, pseudo-scientific and faith-based interpretations.

Intellectuals, whose job it is to challenge such mystifications, I argue, have betrayed their calling by condemning the very possibility of impartial and universally valid truth that can cut through cultural and national boundaries. This betrayal has made it easier for the religious right to present itself as the defender of the tradition, dressed up as “alternative science”, which it claims has been unfairly rejected and willfully suppressed by the secular elite. The logic of deconstruction of modern science simultaneously provides the logic for the construction of “sacred sciences” by the resurgent religious-political movements that have sprung up among the Hindus, Christian and Muslims alike.

It is indeed high time for science studies to get engaged in the thorny issues raised by the attempt of religious extremists to take on the prestige of science for their objectively false and outdated cosmologies. It is gratifying to note that the debate I began in the "Prophets" has now been joined. My colleagues from science studies and postcolonial studies have done me the honor of critically engaging with the concerns I have raised regarding the political dangers of epistemic multiculturalism in this age of religious fundamentalisms. In this essay, I will respond at length to the issues my critics have raised in their readings of the "Prophets." ...

"Prophets Facing Backward," by Meera Nanda

Ron — Sat, 13 Jan 2007 21:26:26 -0800
The leading voices in science studies have argued that modern science reflects dominant social interests of Western society. Following this logic, postmodern scholars have urged postcolonial societies to develop their own "alternative sciences" as a step towards "mental decolonization". These ideas have found a warm welcome among Hindu nationalists who came to power in India in the early 1990s. In this passionate and highly original study, Indian-born author Meera Nanda reveals how these well-meaning but ultimately misguided ideas are enabling Hindu ideologues to propagate religious myths in the guise of science and secularism.

At the heart of Hindu supremacist ideology, Nanda argues, lies a postmodernist assumption: that each society has its own norms of reasonableness, logic, rules of evidence, and conception of truth, and that there is no non-arbitrary, culture-independent way to choose among these alternatives. What is being celebrated as "difference" by postmodernists, however, has more often than not been the source of mental bondage and authoritarianism in non-Western cultures. The "Vedic sciences" currently endorsed in Indian schools, colleges, and the mass media promotes the same elements of orthodox Hinduism that have for centuries deprived the vast majority of Indian people of their full humanity.

By denouncing science and secularization, the left was unwittingly contributing to what Nanda calls "reactionary modernism." ...

Towards a Transformative Hermeneutics of Quantum Gravity

Ron — Sat, 13 Jan 2007 16:48:01 -0800
... Finally, the content of any science is profoundly constrained by the language within which its discourses are formulated; and mainstream Western physical science has, since Galileo, been formulated in the language of mathematics. But whose mathematics? The question is a fundamental one, for, as Aronowitz has observed, ``neither logic nor mathematics escapes the `contamination' of the social.'' And as feminist thinkers have repeatedly pointed out, in the present culture this contamination is overwhelmingly capitalist, patriarchal and militaristic:...

Thus, a liberatory science cannot be complete without a profound revision of the canon of mathematics. As yet no such emancipatory mathematics exists, and we can only speculate upon its eventual content. We can see hints of it in the multidimensional and nonlinear logic of fuzzy systems theory; but this approach is still heavily marked by its origins in the crisis of late-capitalist production relations. Catastrophe theory, with its dialectical emphases on smoothness/discontinuity and metamorphosis/unfolding, will indubitably play a major role in the future mathematics; but much theoretical work remains to be done before this approach can become a concrete tool of progressive political praxis. Finally, chaos theory -- which provides our deepest insights into the ubiquitous yet mysterious phenomenon of nonlinearity -- will be central to all future mathematics. And yet, these images of the future mathematics must remain but the haziest glimmer: for, alongside these three young branches in the tree of science, there will arise new trunks and branches -- entire new theoretical frameworks -- of which we, with our present ideological blinders, cannot yet even conceive. ...

The Omega Point and the Final Fate of Life

Ron — Fri, 12 Jan 2007 17:08:20 -0800
How long can life survive in the universe? Can it evolve forever, or will the third law of Thermodynamics lead to universal heat death? Apparently there might be some ways around this fate, if intelligent life is sufficiently clever and tenacious.

Essentially life has to adapt as the universe grows older, changing itself to be able to survive when the stars grow cold. If the universe is open, there will be plenty of time to work in, but energy will become very scarce. Dyson has shown that a finite amount of energy is enough to guarantee infinite survival if it is spent sufficiently slowly (this is called the Dyson scenario).

On the other hand, if the universe is closed, it will recollapse into a Big Crunch after a finite time, becoming hotter and hotter. Life has to adapt and restructure itself to these conditions, and if intelligent beings accelerate the speed of their mental processes accordingly they can even experience a subjective infinite time during the last stages of the collapse (this is called the Tipler scenario).

A third possibility is that the universe may be open or closed, but new baby universes branch off due to natural or artificial causes, and intelligent life can survive indefinitely by migrating into new domains as the old become uninhabitable. This is commonly called the Linde scenario. ...

Prof. Suarez-Villa’s website on the rise of technocapitalism

Ron — Thu, 11 Jan 2007 16:06:32 -0800
Thanks to RY Deshpande for the reference to Prof. Suarez-Villa’s website on the rise of technocapitalism:

Technocapitalism is a new form of market capitalism that is rooted in technological invention and innovation. It can be considered an emerging era, now in its early stage, that is supported by such intangibles as creativity and knowledge.

Intangibles are at the core of technocapitalism. Creativity and knowledge are to technocapitalism what tangible raw materials, factory labor and capital were to industrial capitalism. During industrial capitalism, tangible resources acquired the greatest value, as factory production, repetitive labor and massive output ruled the day. In the emerging technocapitalist era, however, those material resources are becoming secondary in importance.

Intangibles are therefore vital for technocapitalism. Creativity and knowledge are the most valuable resources of this emerging new era. They, for example, already account for as much as three-quarters of the value of most products and services in existence, and that proportion is bound to increase over time. In contrast, the material resources that were most valuable for industrial capitalism are losing value relative to those intangibles in most every product or service.

New economic activities are emerging that are representative of technocapitalism. Biotechnology, nanotechnology, bioinformatics, software design, genomics, molecular computing and biorobotics, for example, are likely to be hallmarks of the twenty-first century, as electronics and aerospace were in the twentieth. This new ecology of activities and sectors is more reliant on creativity and knowledge than any of the old industries of industrial capitalism. ...

One Vision: The home of David Ulansey (CIIS Prof.)

Ron — Wed, 10 Jan 2007 19:16:49 -0800
My name is David Ulansey. I am a Professor in the Philosophy, Cosmology, and Consciousness Program at the California Institute of Integral Studies in San Francisco, and before I came to CIIS I taught at the University of California at Berkeley, Boston University, Barnard College (Columbia University), the University of Vermont, and Princeton University. My specialty is the religions of the ancient Mediterranean world, especially the ancient Mystery religions, Gnosticism, ancient cosmology, and early Christianity.

My publications have focused on the ancient mystery religion of Mithraism. ...

The Physical and Psychological Effects of Meditation (IONS)

Ron — Fri, 05 Jan 2007 15:28:03 -0800
...Dhyana is the generic Sanskrit term for meditation, which in the Yoga Sutras refers to both the act of inward contemplation in the broadest sense and more technically to the intermediate state between mere attention to an object (dharana) and complete absorption in it (samadhi). The earliest known reference to such practice on the Indian subcontinent occurs on one of the seals, a figure seated in the lotus posture, found in the ruins of the pre-Aryan civilizations at Harappa and Mohenjodaro which existed prior to 1500 BCE. Most of the orthodox Hindu schools of philosophy derive their meditation techniques from yoga, but superimpose their own theoretical understanding of consciousness onto the results of the practice...

Meditation is also referred to as a spiritual practice in China. Chinese forms of meditation have their origins in the early roots of popular Taoism which existed long before the codification of Taoism as a formal philosophy during the seventh century, B.C.. However, there is no concrete evidence to prove that meditation first arose in Hindu culture and then spread elsewhere. Thus, for the time being the original meditative traditions in China and India should be considered as separate and indigenous. To further complicate the issue, analogies between meditative states and trance consciousness suggest that even earlier precursors to the Asian meditative arts can be found in shamanic cultures such as those in Siberia and Africa.

As for modern developments, in trying to formulate a definition of meditation, a useful rule of thumb is to consider all meditative techniques to be culturally embedded. This means that any specific technique cannot be understood unless it is considered in the context of some particular spiritual tradition, situated in a specific historical time period, or codified in a specific text according to the philosophy of some particular individual. Thus, to refer to Hindu meditation or Buddhist meditation is not enough, since the cultural traditions from which a particular kind of meditation comes are quite different and even within a single tradition differ in complex ways. The specific name of a school of thought or a teacher or the title of a specific text is often quite important for identifying a particular type of meditation...
The attempt to abstract out the primary characteristics of meditation from a grab bag of traditions in order to come to some purified essence or generic definition is a uniquely Western and relatively recent phenomenon. This tendency should be considered, however powerful and convincing its claim as an objective, universal, and value-free method, to be an artifact of one culture attempting to comprehend another that is completely different. ...

"One Cosmos," Robert Godwin's Blog

Ron — Thu, 28 Dec 2006 15:26:21 -0800
This is the personal blog of Robert Godwin, the author of "One Cosmos under God," which he discussed in the WIE interview in my previous SCIY posting. Godwin describes his book as: "the fruit of a lifetime of thought attempting to synthesize material from a number of diverse domains, including cosmology, theoretical biology, quantum physics, developmental psychoanalysis, attachment theory, anthropology, history, mysticism and theology, into a coherent, self-consistent, non-reductionistic whole." — In "One Cosmos," Dr. Godwin reveals a humorous alter-ego whom he calls: 'Gagdad Bob.' His posting for today begins as follows:

Now, I'm not an anthropopogist. But I did stay at a Holiday Inn, and I do know a thing or two about a thing or three. And one of the things I know is that pre-human hominids only became human because of the specifically trinitarian nature of the human developmental situation: mother-father-helpless baby. This, by the way, is one of the many reasons I do not believe intellignt life will ever be found on other planets, because genes and natural selection are only the necessary but not sufficient cause of our humanness.
In other words, even supposing that life arose elsewhere and began evolving large brains, a large brain would never be sufficient to allow for humanness. Rather, the key to the entire enterprise -- the missing link, so to speak -- is the extremely unlikely invention of the helpless and neurologically incomplete infant who must be born approximately 12 months "premature" so that his brain can be assembled at the same time it is being mothered. If we had come out of the womb neurologically complete, then there would be no "space" for humanness to emerge or take root. We would be Neanderthals. Literally. ...

"The Only Journey There Is: An Exploration of Cosmic & Cultural Evolution," Robert Godwin Interview (WIE)

Ron — Wed, 27 Dec 2006 17:22:03 -0800
Robert Godwin is ... an “outsider” thinker, and a masterful litterateur to boot. In his book "One Cosmos under God," he attempts nothing less than to reenvision the entire story of creation, both scientifically and spiritually, and audaciously and stunningly presents an often poetic, quasi-scriptural rendering of what a new cosmic narrative could be. It’s a book that breaks boundaries, thrills and teases, and ultimately makes very much sense in its Herculean embrace of cosmology, biology, quantum physics, psychology, anthropology, history, mysticism, theology, and more.

A practicing clinical psychologist, Godwin, in his words, became voraciously interested in everything at some point in his mid to late twenties. He also credits himself with having a synthetic versus analytic mind. So in order to make sense of what he was learning, he sought to find relationships and patterns among the truths he had gleaned from disparate fields of study. In short, he wanted to know. To that end, he recognized that the only way to grasp spiritual truths was through direct experience and he became a serious practitioner of Sri Aurobindo’s integral yoga. One Cosmos under God is the result of what he discovered as a follower of the Indian sage’s teachings, together with the fruits of his relentless curiosity. ...

Jaron's World, April'06. "Why Not Morph?: What cephalopods can teach us about language."

Ron — Thu, 14 Dec 2006 08:05:09 -0800
Jaron Lanier is one of my heroes. Graced with an off-the-scale IQ, he is sometimes known as the "Father of Virtual Reality," in deference to his invention of the 'Data Glove,' one of the first practical interfaces between "meat reality" and VR (which landed him a front page article in the Wall Street Journal, with a photo of his now famous unruly dreadlocks). He is both a top computer scientist and a virtuoso musician who can play over 100 different instruments, including virtual instruments of his own invention. He has held research and teaching positions at a host of prestigious academic institutions, and is on a first name basis with many of the world's elite intellectuals, with whom he has an ongoing dialogue about a wide range of scientific and philosophical topics. For me, his monthly columns in 'Discover Magazine' are a continuing source of fascinating new ideas, so I'm pleased to share some of them here on SCIY. I hope you enjoy them. (ron)

... If cephalopods someday evolve to become intelligent creatures with civilizations, what might they do with their ability to morph? Would we be able to communicate with them? Perhaps they offer a useful surrogate for thinking about one way that intelligent aliens, if and wherever they are out there, might one day present themselves to us. By trying to develop new ways of communicating using morphing in virtual reality, we do at least a little to prepare for that possibility. We humans think a lot of ourselves as a species; we have a tendency to suppose that the way we think is the only way to think. Maybe we need to think again.

A Second Response to Daniel Gustav Anderson's "Towards a Critical Integral Theory"

Debashish — Mon, 11 Dec 2006 00:30:45 -0800
Sri Aurobindo is not just the "foundational thinker" of "Integral Theory" – in Anderson’s back-handed compliment “To adapt a meme attributed to Whitehead: if European philosophy amounts to a footnoting of Plato, Integral theory may very well amount to a conversation about Aurobindo.” As I proceeded to read I could see how this is possible if one takes Sri Aurobindo’s Vedantic darshan, Purnadvaita Vedanta (inseparable from its corresponding yoga, Purna Yoga) as a western style speculative metaphysics purporting to be a Theory of Everything, an ideology which maintains itself as Truth through the Will-to-Power and becomes the defining hegemonic ideology of late Enlightenment Neoliberalism through the production of its world-subjects, something perhaps possible. But to attribute the foundation of such an ideological field to Sri Aurobindo is, certainly a new wrinkle to the abuses/misuses of his text which seem to be multiplying lately (as for instance through left and right perceptions of it as the foundational text for Hindutva). ...

Instruments of Knowledge and Post-Human Destinies

Debashish — Sun, 10 Dec 2006 15:23:26 -0800
The two postings on Techno-Capitalism and Post-Human Destinies (I and II) generated a thread on the relationship between physical instruments of observation and knowledge in the scientific sense (microscopes, telescopes, nuclear accelerators), human organs of observation and knowledge (mind, intelligence, sense organs) in the cognitive / psychological sense and possible mutations of human consciousness in the ontological / phenomenological / epistemological sense (change of being, change of consciousness, change of modalities of knowledge). The last (possibilities of a change of modalities of knowledge) opened up a consideration of Sri Aurobindo’s phenomenology of supramental knowledge and its subsidiary action in human forms and instruments of knowledge – specifically sense-knowledge through the sense organs with the “sixth-sense” of the “sense mind,” manas in the Indian Sankhya formulation behind them at/as their origin and the supramental Samjnana further behind/beyond but with a concealed and subsidiary operation in/through manas. Here we are reproducing the relevant parts of this very fertile thread for focused consideration.

The satanic spirit of science

Ron — Fri, 08 Dec 2006 14:49:48 -0800
...In our culture, we tend to move into cities that push nature away from us. In our mental environment, we do the same thing. Most people live within a very conventionalized set of notions that are deeply imbedded in a larger set of notions. When we go to the physical edges, such as the desert, jungle, and remote and wild nature, and when we go to the mental edges with meditation, dreams, and psychedelics, we discover an extremely rich flora and fauna in the imagination. This realm is ignored because of our tendency to see in words, to build in words, and to turn our backs on the raging ocean of phenomena that would otherwise entirely overwhelm our metaphors...
If we ask what has caused this blindness, we might answer that it's the satanic spirit of science. In the seventeenth century, the spirit of Satan was portrayed in Milton's Paradise Lost, with a whole taxonomy of various demons and fallen angels that acted as malevolent powers, such as Mammon, the demon of commercial greed. The primary sin of Satan and of the other fallen angels like Mammon was pride, the turning away from God toward their own self-sufficiency. This was the beginning of the whole humanist illusion that turned away from the spirit world and declared humans to be self-sufficient. From this point of view, all gods, demons, and spirits are projections of the human mind, creating a kind of anthropocentric universe. ...

Teilhard de Chardin, The Cosmo-Mystic

Ron — Thu, 07 Dec 2006 17:03:19 -0800
...Teilhard speaks not only as a research scientist but also as a priest and poet who discerns with Meister Eckhart the ‘interdependency of all things.’ He shares with the medieval poet Dante the conviction that it is ‘love that moves the sun and the other stars.’
Claude Cuénot describes him as a ‘cosmo-mystic’ while Louis Barjon SJ speaks of him as ‘a mystic of the cosmos’ who rejoices in the wonder of an evolutionary creation that brings together love of God and love of the earth. He sees cosmic evolution telling us of the correlation between complexity and consciousness. ‘Consciousness,’ he says, ‘presents itself and requires to be treated, not as a particular and subsistent kind of entity, but as the “specific effect” of complexity.’
He combines scientific knowledge and mystical intuition to envision a universe in process towards its completion at a ‘centre of cosmic spiritualisation’ or ‘ultimate centre of personality and consciousness’ he calls Point Omega. ...

From "Mind" to "Supermind" by Kamaladevi Kunkolienker

Debashish — Fri, 24 Nov 2006 09:42:08 -0800
This article publihsed in Philosophy of Mind was among those read at the Twentieth World Congress of Philosophy, in Boston, Massachusetts from August 10-15, 1998. It presents an overview of Sri Aurobindo's ontology of Mind.

Derrida the Movie - a Review by Debashish Banerji

Debashish — Wed, 22 Nov 2006 01:28:56 -0800
"Derrida" - a 2002 documentary on the French philosopher Jacques Derrida (1930-2004) directed by Kirby Dick and Amy Ziering Kofman is reviewed here by Debashish Banerji. In the course of the review the principal ideas and neologisms by this founder of the seminal reading practice termed deconstruction, are briefly introduced and the reflections on self, other, biography, deconstruction and singularity within the movie are discussed.

"Trialogues at the Edge of the West: Chaos, Creativity, and the Resacralization of the World"

Ron — Sat, 18 Nov 2006 15:04:08 -0800
Terence McKenna is a psychedelic explorer, ethnopharmacologist and theorist of time. Rupert Sheldrake is a controversial biologist, best known for his hypothesis of morphic resonance, the idea that there is an inherent memory in nature. Ralph Abraham is a chaos mathematician and pioneer in the field of computer graphics.

TERENCE: In our culture, we tend to move into cities that push nature away from us. In our mental environment, we do the same thing. Most people live within a very conventionalized set of notions that are deeply imbedded in a larger set of notions. When we go to the physical edges, such as the desert, jungle, and remote and wild nature, and when we go to the mental edges with meditation, dreams, and psychedelics, we discover an extremely rich flora and fauna in the imagination. This realm is ignored because of our tendency to see in words, to build in words, and to turn our backs on the raging ocean of phenomena that would otherwise entirely overwhelm our metaphors.
RALPH: It's true. We have to misuse our language even to talk about these things.
RUPERT: If we ask what has caused this blindness, we might answer that it's the satanic spirit of science. In the seventeenth century, the spirit of Satan was portrayed in Milton's Paradise Lost, with a whole taxonomy of various demons and fallen angels that acted as malevolent powers, such as Mammon, the demon of commercial greed. The primary sin of Satan and of the other fallen angels like Mammon was pride, the turning away from God toward their own self-sufficiency. This was the beginning of the whole humanist illusion that turned away from the spirit world and declared humans to be self-sufficient. From this point of view, all gods, demons, and spirits are projections of the human mind, creating a kind of anthropocentric universe.
TERENCE: Humans are said to be the measure of all things.
RUPERT: This is humanism. To adopt the alternative tradition of animism and to recognize the living spirits and souls of all nature is profoundly repugnant to humanism, yet it is the common ground of all human civilization, thought, and tradition. As in Goethe's Faust, the paradigmatic scientist sells his soul to the devil in return for unlimited knowledge and power. The guiding spirit of modern science, according to the Faust myth, is a satanic demon, a fallen angel called Mephistopheles. ...

Is there a possible integration between Buddhism and Integral Yoga?

Ron — Thu, 16 Nov 2006 13:04:56 -0800
I've copied here part of the prior ongoing discussion re "Derrida, Death and Forgiveness" by Andrew J. McKenna. This part begins with Rich's posting about Herbert Guenther's book "From Reductionism to Creativity, rDrogs-chen and the New Science of Mind," and continues through a fascinating dialogue re systems theory, the Vedas & the Vedantic Method, Sri Aurobindo, the Mother and Integral Yoga. - I noted Debashish's comment that he finds a lack in Buddhism (or Guenther's version of it) related to the "Divine Maya of Supermind." -- However, my personal impression is that the Buddhist ontology/method now has significantly more influence on Western intellectuals and opinion makers (especially Tibetan Buddhism, perhaps because of the work of the Dali Lama) than does Sri Aurobindo's Integral Yoga, which most Westerners have little or no awareness of.

My questions are:
1) Is Buddhism in fact somehow lacking in its ontology and/or its methods, compared to those presented by Sri Aurobindo as Integral Yoga? If so, why has it become so much more well known in the West than Integral Yoga?
2) Is there anything those of us who are partial to Sri Aurobindo's approach can do to increase its influence in the West?
3) Is there a possible integration between Buddhism and Integral Yoga, perhaps along the lines hinted at by Debashish as a "gnosis ... which involves entire realms of practice through transformed ontologies (the triple transformation) ?" ~ ron

'Evolution - A Metaphysical Discussion' by R.Y. Deshpande

Debashish — Fri, 10 Nov 2006 09:39:46 -0800
This is a chapter on Evolution from R.Y. Deshpande's just published book based on Book VI of Sri Aurobindo's "Savitri, The Book of Fate" - which deals with Narad's Arrival at Ashwapathy's kingdom of Madra. Deshpande reviews here the philosophical approaches which try to explain Becoming in the Cosmos, the meaning of Time and human destiny. His wide-ranging contemplation includes the nature of Time as seen through determinism and probability in the debates of Science, early Greek phulosophy in Heraclitus and Paramenides, Kant's reflections on the limits of rational knowledge and empirical experience and more recent evolutionary thinkers, such as Nietzsche, Bergson, Samuel Alexander and Teilhard de Chardin, before settling on Sri Aurobindo's philosophy of Integral Non-Dualism.

"Human history as a response to a future Attractor." - A talk by Terence McKenna

Ron — Thu, 09 Nov 2006 14:41:10 -0800
This is another experimental audio file. It's a 5-minute talk by Terence McKenna, a cultural anthropologist who spent many years doing participant observation research with indigenous tribes in Central and South America. The experiences he had with the Shamans of those tribes led him to believe that humanity is in the midst of a major cultural transformation that's being mediated by an "Attractor that lies ahead in the temporal dimension."

"Human history represents such a radical break with the natural systems of biological organization that preceded it, that it must be the response to a kind of Attractor, or dwell point, that lies ahead in the temporal dimension... It's almost as though this object in hyperspace, glittering in hyperspace, throws off reflections of itself, which actually ricochet into the past––illuminating this mystic, inspiring that saint or visionary––and that out of these fragmentary glimpses of Eternity, we can build a kind of map of not only the past of the universe, of the evolution and ingression into novelty, but a kind of map of the future. ...

When scientists have epiphanies ...

Ron — Sat, 04 Nov 2006 17:32:49 -0800
... Something had touched her, not her skin, deeper. At first it was just the awareness that she was not alone. By herself, on the dock, in her bare feet, she now shared her space with someone as real as she--as welcome and strangely familiar as a beloved friend.
She felt years of burden lift. For a moment, she basked in a warm sensation of infinite reprieve.
No judgment. No punishment.
Kaye shivered. Her tongue moved over her lips. A trickle of silvery water seemed to run through her head. The trickle became a rivulet, then an insistent creek flowing down the back of her neck into her chest. It was cool and electric and pure, like stepping out of the sweltering heat of a summer day into an underground spring. But this spring spoke, though never with words. It had a particular and distinctive perfume, like astringent flowers.
It was alive, and she could not shake the feeling that she had known about it all along. Like molecules finally fitting, making a whole--yet not. Nothing biological whatsoever. Something other. ...

The Center for the Study of Science and Religion at Columbia University

Ron — Sat, 04 Nov 2006 01:04:17 -0800
"Nothing that is worth doing is completed in our lifetime; therefore we must be saved by hope. Nothing true or beautiful or good makes complete sense in any immediate context of history; therefore, we must be saved by faith. Nothing we do, however virtuous, can be accomplished alone; therefore, we are saved by love. No virtuous act is quite as virtuous from the standpoint of our friend or foe as it is from our standpoint. Therefore we must be saved by the final form of love which is forgiveness."

-- Reinhold Niebuhr, “The Irony of American History"

Derrida, Death and Forgiveness by Andrew J. McKenna

Debashish — Sat, 04 Nov 2006 00:26:02 -0800
Andrew McKenna's essay from the online journal "First Things" reviews Graham Ward's comparative study of the French poststructualist philosopher Jacques Derrida and the modern mystical theologian Karl Barth. In addition, McKenna also considers a late text of Derrida's "The Gift of Death" which pursues further the thinker's mystical and messianic approaches to the "secret", the "promise", the "future" and the "Other."

A colloquium on William James' "The Varieties of Religious Experience"

Ron — Fri, 03 Nov 2006 15:34:42 -0800
On March 24-25, 2002, one hundred years after the publication of William James' "The Varieties of Religious Experience," the Columbia University's Center for the Study of Science and Religion and the John Templeton Foundation brought together a group of influential scholars to reevaluate the significance of the classic work that analyzes religious experience within the context of psychology and philosophy.

This site includes links to web videos of each of the presentations, by:
- David Hollinger, Chancellor's Professor of History at the University of California , Berkeley;
- Wayne Proudfoot, Professor of Philosophy of Religion at Columbia University;
- Ann Taves, Professor of History of Christianity and American Religion at the Claremont School of Theology and Professor of Religion at the Claremont Graduate University;
- Jerome Bruner, Harvard Cognitive Psychologist, now University Professor at New York University; and
- Richard Rorty, professor of Comparative Literature at Stanford.

Highly recommended as a background for SCIY's ongoing discussion re spirituality and post-modernism. ...

Beyond the limits of our Western "doxa"? - Experiments with "time travel"

Ron — Sat, 28 Oct 2006 15:46:13 -0700
This article purports to be a truthful account of experiments in time travel (!) being undertaken at the esoteric research community called the Federation of Damanhur, located in the foothills of the Italian Alps in northern Italy, about 30 km. from Turin. I was sufficiently intriqued by reports like this to travel to Damanhur a few years ago, and subsequently live there for 6 months per year for three years. -- Since only advanced initiates are allowed to take part in or even witness these experiments, I can only say that I talked at length with the persons involved, credible professionals all, and they have personally attested to and expanded on their quoted experiences with great conviction. They appear to believe that they did in fact have the reported experiences. So, judge for yourself if you wish to admit this within your "doxa" of possibilites. ~ ron

...Gorilla and his colleagues went through months of complex preparations to enable them to achieve the necessary mastery over mind and body. Long sessions of hypnosis had instilled into them the complicated information needed to carry out the trips successfully, as well as the receptivity they would require for detailed recall of the environments in which they would find themselves. It is likely that even the most open-minded reader of this article will be tempted to dismiss its contents. The implications of the claims made by the members of the community of Damanhur, featured in the last issue of Kindred Spirit, that they have devised a system capable of propelling men and women across vast oceans of time, are staggering. ...

"The Synthesis of Yoga," by Sri Aurobindo. Part 1, Chapter 1, p.47, "The Four Aids"

Ron — Thu, 26 Oct 2006 15:24:43 -0700
Yoga-siddhi, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation -- sastra. Next comes ...

Grokking the Transparent Network: Reflections on the 13th Digital Be-In, by Michael Gosney

Ron — Mon, 23 Oct 2006 13:01:49 -0700
On May 29, 2004, the 13th edition of the Digital Be-In beamed in to San Francisco. The annual cyber culture happening featured Ram Dass and Wavy Gravy, luminaries digital and beyond, exhibits, live bands, DJs and an immersive visual environment. The theme of the event was “The Transparent Network. -- Be-In 13’s many co-creators addressed The Transparent Network theme through speeches, a curated art gallery, exhibits and installations, a video theater, more than 20 performances on three stages and immersive projections throughout the venue. Like past Be-In memes — “Freedom of Speech on the Internet,” “Cultural Diversity in Cyberspace,” and “Human Rights in the Digital Age” — The Transparent Network idea refers to current technical initiatives and social issues. But it is also an emerging archetype with broader meanings, and these more esoteric dimensions were explored as well. ...

The Future of Science: Second World Conference on Evolution, Venice, Italy. Sept. 20-23, 2006

Ron — Fri, 13 Oct 2006 00:40:23 -0700
This looks like a good background reference for our ongoing discussion about "Evolution," in its cosmological, biological, and cultural forms. Video/audio files are included of many of the presentations by the well-known presenters.

Evolution is a central concept in many spheres of human endeavour, ranging from astrophysics and genetics to philosophy and psychology. Reflection about evolution is reflection about ourselves, our future and our place in the universe. -- In pursuit of the objectives set by the First World Conference on the Future of Science, we have chosen evolution as the theme of the Second Conference - a theme central to science and to society as a whole. -- The Second Venice Conference will bring together authorities of international renown from various disciplines to contribute their views and engage in debate with all participants. .. It is a Conference in which researchers and experts will interact with politicians, economists, managers, teachers, journalists and all women and men of culture, who wish to explore and debate the impact of concepts of evolution on our lives and take part in delineating a new role for science in tomorrow’s world. ...