Science, Culture and Integral Yoga

Integral Psychology – Theorizing its Disciplinary Boundaries

Debashish — Wed, 26 Aug 2009 18:11:00 -0700

The following is a revised transcript of a talk given by me at the Cultural Integration Fellowship, San Francisco in 2008 and carried in the current edition of Sraddha, a journal of the Sri Aurobindo Bhavan, Kolkata.

In this, I bring into dialog the epistemic boundaries of the western academic discipline of Psychology and Sri Aurobindo's formulation of Integral Yoga, so as to reflect on the disciplinary formation of a field of Integral Psychology. What would such a field hold out and how would it impact the existing assumptions of both Psychology and Yoga? The insertion of such a discipline into the academy is not a trivial task. It is a project fraught with danger and possibility, which needs to be carefully negotiated. - db

Sri Aurobindo's Integral Education in Contemporary Higher Education

Debashish — Mon, 20 Jul 2009 09:00:00 -0700

Sri Aurobindo envisaged the goal of human becoming as a transformed society and civilization based on the expressions of an integral consciousness. However, in keeping with the collective dimension of this goal, a transformed society was envisaged by him not merely as the end result of individual transformations, but as the dynamically transforming life-context or field which would allow and facilitate individual transformation. Seen from this standpoint, the social discipline of education, meant to “socialize,” “in-form” and inculcate the cultural, knowledge and epistemological skills of the social habitus for individual engagement takes on a changed meaning related to a new phenomenology, epistemology and teleology of human and social becoming. Integral Education then becomes a socially acknowledged and authorized praxis of the Integral Yoga or at least the pedagogical condition for its social possibility and collective transformation.

Though much has been written and several attempts at implementation made to formulate Integral Education as a form of child education, the higher educational possibilities and ramifications of Integral Education have remained largely untheorized. This paper is an attempt to think through some of these possibilties and implementations. Debashish Banerji is the educational coordinator of The University of Philosophical Research in Los Angeles.

Knowledge and Human Liberation - Excerpts from Ananta Kumar Giri Annotated by Debashish Banerji

Debashish — Sun, 07 Jun 2009 16:46:00 -0700

This is an annotated introduction to the first chapter of a recent book Knowledge and Human Liberation by Ananta Kumar Giri of the Madras Institute of Development Studies. The essay tries to engage Jurgen Habermas and Sri Aurobindo in a thought dialog. The potency of Jurgen Habermas (1929 - ) in a postmodern era has sustained itself due to the questions of human liberty, equality, ethics and understanding he has prioritized over those of knowledge, identity or experience. Habermas’ most powerful contribution to contemporary thought has been in the theorization of the “public sphere.” In elaborating its implications, Habermas focuses on what he calls “communicative reason.” Communicative rationality, according to him, is "oriented to achieving, sustaining and reviewing consensus - and indeed a consensus that rests on the intersubjective recognition of criticisable validity claims.” This discipline of intersubjective practice restores the lifeworld from its fragmentation under ideological or economic (commodified) alien consolidations. Thus Habermas’ communicative speech acts operate under an implicit faith in Human universality and its inevitable collective experience as social and individual knowledge, a continuation of the Enlightenment ideal.

A discplined intersubjective praxis of creative communication can very well be seen as a part of the social realization of an integral spiritual ideal in a plural field. Usually this has not been clearly described or prioritized by scholars and practitioners of Sri Aurobindo’s Integral Non-Dualism, the emphasis having been directed towards the articulation of a universal (integral) Psychology, in terms taken from Sri Aurobindo’s own writing. But such denotative asocial descriptions have tended to subjugate phenomenological variety and social/cultural/personal experience. As a consequence, the danger of a totalitarian epistemology in the name (nomos) of Integral Theory has asserted itself with its own institutional disciplinary agents, who have increasingly tended to police out (violently if necessary, as the contemporary controversy related to the recent biography, The Lives of Sri Aurobindo, alarmingly and overwhelmingly demonstrates) all subjective interpretation of the way to this goal, and thus to the possibility of a plural realization of the Integral Yoga.

Against this background, the comparative and cross-cultural dialog between Habermas and Sri Aurobindo initiated by Ananta Giri is a salutary intervention. Using each to critique the limits and possibilities of the other, Giri shows how the rational assumptions of knowledge in the Enlightenment ideal lead to aporia which have been amply documented by postmodern thinkers, but which receive a higher validation through the transcendental ontology and praxis of Sri Aurobindo; just as the susceptibility to ontotheological abstraction and totalism of Sri Aurobindo’s phenomenology and praxis when reduced to an Integral Psychology, Integral Theory or Integral Religion can be safeguarded for a plural space through disciplines of intersubjective communication as developed by Habermas.

100 Years of Sri Aurobindo on Evolution: The Illusion of Human Progress and the Ideal of Human Unity (part 5 of 6)

Rich — Fri, 29 May 2009 12:43:00 -0700

... In this context progress can be seen as a social ideology that corresponds to other hijacked evolutionary ideologies reflected in the German Idealism of “ontogeny recapitulates phylogeny”, and Herbert Spencer's “progressive evolution”. All the above ideas at one time or another have been utilized by those with couched power agendas for their use value in aligning different races and cultures along a scale of graduated being in which the European was seen to be the most highly evolved. A close reading of Sri Aurobindo however, will show that he had no such agenda. This fact should be understood properly before moving on to consider Sri Aurobindo's view of human progress.

Although in many ways Sri Aurobindo was certainly a visionary in his view of history he did not claim to be a prophet. The impossible burden of proof placed on prophecy is not lost on him. Even the future of poetry it seems can not be anticipated twenty five years years hence:

“ The gods of life and still more the gods of mind are so incalculably self-creative that even when we can distinguish the main lines of which the working runs or has so far run, we are still unable to foresee with any certainty what turn they will take or of what new thing they are the labor. It is therefore impossible to predict what the future poetry will actually be like. We can see where we stand today but we cannot see where we shall stand a quarter century hence” (Sri Aurobindo FP p.1972)

If this be the case with the life gods of poetry how much more is this so with the gods governing human history. Indeed how could one expect him to anticipate the developments in subsequent years when he wrote this optimistic assessment of the future in his 1909 essay Process and Evolution:

It is not likely that the immediate future of the democratic tendency will satisfy the utmost dreams of the lover of liberty who seeks an anarchist freedom, or of the lover of equality who tries to establish a socialistic dead level, or of the lover of fraternity who dreams of a world-embracing communism. But some harmonization of this great ideal is undoubtedly the immediate future of the human race. Once the old forces of despotism, inequality and unbridled competition, after they have been once more overthrown, a process of gradual samyama will be performed by which what has remained of them will be regarded as the disappearing vestiges of a dead reality and without any further violent coercion be transformed slowly and steadily out of existence.”

Of course what followed were the two great wars that almost destroyed civilizations and the partition of his beloved India. It seems like a harmonization in the immediate future was not to be in the cards dealt by history.....

For Sri Aurobindo the question of human progress is, as almost everything he wrote about, complex. While he believes in 1909 that human progress is the agent of change and writes: “ Whether we take the modern scientific or the ancient Hindu standpoint the progress of humanity is a fact.”(Aurobindo 1909) by the early 1940s his view seems to have notably altered and he writes:

“the idea of human progress itself is very probably an illusion, for there is no sign that man, once emerged from the animal stage, has radically progressed during his race-history; at most he has advanced in knowledge of the physical world, in Science, in the handling of his surroundings, in his purely external and utilitarian use of the secret laws of Nature....

100 Years of Sri Aurobindo on Evolution (complete text with links)

Rich — Thu, 02 Apr 2009 09:24:00 -0700

As the celebrations of the 200th anniversary of Darwin's birth and the 150th anniversary of the publication of On the Origins of Species take place this year, it is easy to overlook the fact that 2009 also marks the 100th anniversary of Sri Aurobindo's first major text on evolution and consciousness. In Process and Evolution and Yoga and Human Evolution (1909) Sri Aurobindo begins to comprehensively articulate his vision of human evolution. Just as Darwin's book became the foundation for a science of evolution, what has been called evolutionary spirituality can be traced back to Sri Aurobindo's work. Many are acknowledging this bi-centennial year of Darwin's birth with a reassessment of his work in light of what we now know about evolution it therefore, also seems to be a good time to reassess Sri Aurobindo's vision of human evolution in terms of our contemporary understanding of the phenomena......

Even though his view of history is essentially cyclic he starts his consideration of evolution by writing in Yoga and Human Evolution (1909) the following:

“Whether we take the modern scientific or the ancient Hindu standpoint the progress of humanity is a fact” (Aurobindo)

However, by the early1940s when he is revising the last chapters of The Life Divine he writes:

“the idea of human progress itself is very probably an illusion, for there is no sign that man, once emerged from the animal stage, has radically progressed during his race-history; at most he has advanced in knowledge of the physical world, in Science, in the handling of his surroundings, in his purely external and utilitarian use of the secret laws of Nature “ (Aurobindo 1949 p832)....

There are six sections in this paper:

I) Why Sri Aurobindo would not believe in Intelligent Design
2) Darwinian Fundamentalism: reductionism, pluralism, play
3) Anticipating Science & Society
4) Complexity and the Dialectics of the Visible and Invisible
5) The Illusion of Human Progress and the Ideal of Human Unity
6) The Dialectics of Biology and Culture: science, ecology & economics

The Greyscale Between Religion and Spirituality by Rick Lipschutz

Debashish — Sat, 10 Jan 2009 09:46:00 -0800

Rick Lipschutz reflects here on the continuum which stretches from religion to spirituality. Drawing on the Mother's distinction between spiritual realization, spiritual philosophy, occultism and religion and her perception of a complementarity in their workings, the author calls for a more integral understanding of the yoga and its stages and processes.

Sri Aurobindo's commentary on the Upanishads in the life of Rashaan Roland Kirk: Aug 7, 1936 - Dec 5, 1977

Rich — Fri, 05 Dec 2008 13:31:00 -0800

I wanted to provide a video of Kirk's performance to compliment this article and demonstrate some of the techniques and music described in it

Roland Kirk died 31 years ago on Dec 5th 1977, I believe his life illustrates what in the Isha and Kena Upanishad is referred to as the workings of Prana and Kratu . Following Sri Aurobindo's excellent commentary on these two Upanishads in this article - that has been recently updated - I trace the self-formulation of prana and kratu in the biography of this amazing musician

Prana, Kratu, Jazz
(the life and will of Rashaan Roland Kirk)

By whom yoked moves the first life-breath forward on its path? By whom impelled is this word that men speak? What god set eye and ear to their workings?....

- Kena Upanishad

Samjnana, Ajnana, Vijnana, Prajnana, by Dr. Vladimir Iatsenko: Indian Psychology Institute

Rich — Tue, 11 Nov 2008 13:34:00 -0800

In the second of two articles I am posting on psychology in India, I am posting this article from Vladimir, as an example of just how different psychology is treated in Indian spirituality. In this article he considers and quotes extensively from one of my favorite chapters of Sri Aurobindo namely, chapter 8 of his commentary on the Kena Upanishad, that demonstrates a radical discontinuity with Western theorizing of the phenomena of Mind. No matter how many times I read this chapter I take away something new. Since I believe the best platform for a conversation between Sri Aurobindo and a Western philosophical conception of mind is to be found in the realm of imagination. In this reading the last sentence stands out because it sheds some light on the ontology of the imagination

From the beginning of time man has been preoccupied with the phenomenon of Consciousness. His understanding has found its expression in the religious and ritualistic texts.

The Aitareya Brahmana 25. 7 depicts Vedic ritual, agnihotra, as consisting of three priests: hotar, adhvaryu, and udgatar, reciting texts from Rig, Yajur and Sama Vedas, corresponding to the three spheres of the Sacrifice: earth, air and heaven, respectively. The fourth one—brahman, who is silent during the performance, observing all the actions as well as listening to all words uttered by the priests. His function is to be a witness of all what is happening and in case of some imperfection in action or in speech to cure and correct it in his mind, praya-citta....

The Yoga of Self-Perfection and the Triple Transformation, by Richard Hartz

Debashish — Tue, 07 Oct 2008 19:17:00 -0700

... The personal yoga of Sri Aurobindo, as he himself once characterized it, was an "incalculable" one, leading from realization to realization in a journey without end. Through his life, Sri Aurobindo attempted to chart this journey in the form of a darshana (or philosophy) and a yoga (a process leading to experience and transformation). His earliest formulation to himself of this journey with its goals and processes is what he called the Sapta Chatusthaya (Seven Quartets) which form the background to his private notes to himself of his own yogic progress, kept mostly between 1912-1920 and now publshed as The Record of Yoga. Between 1914-1920, he wrote most of his major works in the serialized journal, Arya, where he outlined his yoga, philosophy of evolution and social philosophy in terms which may also be thought of as contemporaneous with the Record of Yoga. Particularly, in his principal work on yoga, The Synthesis of Yoga, the fourth part, the Yoga of Self-Perfection, can be thought of as a yoga of transformation, a new formulation for the future which followed the achievements of the more traditional yogas of Works, Knowledge and Divine Love, comprising respectively the first three parts of Sri Aurobindo's synthesis in this text. This Yoga of Self-Perfection can largely be correlated with the Sapta Chatusthaya and thus, the Record of Yoga.

Later, after 1926, we have Sri Aurobindo's Letters on Yoga and later still, after 1932, further revisions to his other texts, including the Synthesis of Yoga and the Life Divine. In these writings, Sri Aurobindo introduces a new terminology and what may seem new emphases to his yoga and darshana.

Richard Hartz, who works at the Sri Aurobindo Ashram archives, has studied Sri Aurobindo's texts and revisions intensively as an editor of his Complete Works and takes a historical view of the development of Sri Aurobindo's yoga and writing. Here, he raises and tries to answer some of the questions pertaining to the changes and revisions in Sri Aurobindo's understanding and teaching, by looking at the Record of Yoga, the Yoga of Self-Perfection and other key texts of Sri Aurobindo such as the Life Divine and Savitri. He also considers what may be the special contribution of Sri Aurobindo to the Indian tradition of yoga and touches on the part paid by Vivekananda as a precursor. ...

Techno-Capitalism and Post-Human Destinies III

Debashish — Tue, 07 Oct 2008 19:05:00 -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 19:04:00 -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.

Course on the Vedas by SCIY Editor Vladimir Yatsenko

Debashish — Sat, 09 Aug 2008 11:41:00 -0700

SCIY Editor Vladimir Yatsenko will teach an online course in the Vedas starting in October 2008. We carry the details here as well as a link to one of the lecture transcripts posted earlier in SCIY.

Sri Aurobindo and the Future of Humanity

Debashish — Fri, 08 Aug 2008 19:36:00 -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.

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 13:36:00 -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.

100 Years of Sri Aurobindo on Evolution: Complexity and the Dialectics of the Visible and Invisible (part 4 of 6)

Rich — Fri, 28 Mar 2008 13:03:00 -0700

“but all this need not mean that the types developed one from another in an evolutionary series. Other forces than hereditary variation have been at work in bringing about the appearance of new characteristics; there are physical forces such as food, light-rays and others that we are only beginning to know, there are surely others which we do not yet know; there are at work invisible life-forces and obscure psychological forces. For these subtler powers have to be admitted even in the physical evolutionary theory to account for natural selection;”

Although, in the above passage, Sri Aurobindo is referring to these subtle forces as invisible, we should also recall one of the three laws of the future that Arthur C. Clark's has defined, “any sufficiently advanced technology is indistinguishable from magic”. This law is so ingrained in us, now that we can fly the globe or surf the web, that Gehm's Corollary to Clarke's Third Law cynically puts it, "Any technology distinguishable from magic is insufficiently advanced." or even more to the point Marge Simpson states "We can do anything now that scientists have invented magic,"

We are now able to parse matter almost magically to a degree that would have surpassed the understanding of Sri Aurobindo's age. His work was written before the discovery of the dna molecule. One does not really know how he would assess the biological sciences today. For instance, how would he conceive of evolution in light of genomics and bioinformatics? How would he assess the discovery of the cybernetic process that now govern bio-chemistry? How would he apprehend a paradigm of life not in vitalistic terms but in terms of information? Would he regard the application of precise cybernetic principles to biology as making visible the invisible life forces he was referring to when he wrote the above passage, in the early 1940s, when Shannon, Von Neumann, Wiener and others were just defining the new paradigm of information (cybernetics)? ....

But while keeping in mind his rejection of eugenics in his 1915 essay on Evolution Sri Aurobindo does seem to have enough foresight into history as to extrapolate from what he knew already about bio-technology the possibility that human biological/spiritual evolution may preceded through the intervention of its own sciences; in other words that our minds may operate upon our biology to produce new genetic mutations in organisms: “It has been noted that the human mind has already shown a capacity to aid Nature in the evolution of new types of plant and animal: it as created new forms of environment, developed by knowledge and considerable changes in its mentality. It is not an impossibility that man should aid nature consciously also in its own physical and spiritual evolution and transformation.” (844)

'The Davos Question': A 6-minute video re Auroville, by Aryadeep

Ron — Fri, 11 Jan 2008 12:55:00 -0800

I recommend watching this video. Imo, it's a good example of the spirit and vision shared by many Aurovilians. ~ ronjon

A 6.37 minute video pointing out the potentiality of Auroville Universal Township, especially of the International Zone, as a new kind of United Nations, has been posted by way of answer to [the]Davos Question on the You Tube, thanks to timely intimation from Jack Alexander, a former Aurovilian and a close friend of Auroville from USA.

Link to the video:

http://www.youtube.com/watch?v=XtrfRIffAgQ

The highest videos will be shown and discussed at the World Economic Forum starting from 23^rd January. ...

"Al-Kemi: A Memoir"

Kim — Tue, 25 Dec 2007 20:59:00 -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. ...

THIRD CULTURE HOLIDAY READING

Ron — Thu, 20 Dec 2007 14:43:00 -0800

This is the season for year-end lists of books in which the mainstream review media steer literate culture away from deep questions about how our world works and who we are and toward celebrations of narcissism, celebrity gossip, and literary cliques. What I wrote in 1991 in "The Emerging Third Culture", still pertains today:

A 1950s education in Freud, Marx, and modernism is not a sufficient qualification for a thinking person in the 1990s. Indeed, the traditional American intellectuals are, in a sense, increasingly reactionary, and quite often proudly (and perversely) ignorant of many of the truly significant intellectual accomplishments of our time. Their culture, which dismisses science, is often nonempirical. It uses its own jargon and washes its own laundry. It is chiefly characterized by comment on comments, the swelling spiral of commentary eventually reaching the point where the real world gets lost.

Given the well-documented challenges and issues we are facing as a nation, as a culture, how can it be that there are no science books (and hardly any books on ideas) on the New York Times 100 Notable Books of the Year list; no science category in the Economist Books of the Year 2007; only Oliver Sacks in the New Yorker's list of Books From Our Pages? ...

Jesus and the Lost Goddess Sophia

Ron — Fri, 14 Dec 2007 15:35:00 -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.' ...

Beyond the Central Dogma of Physics, by SCIY Editor Ulrich Mohrhoff

Ron — Wed, 07 Nov 2007 15:28:00 -0800

...In physics, too, there is a Central Dogma, which I have dubbed ‘the evolutionary paradigm’. It is the notion that physics can be neatly divided into a kinematical part, which concerns the description of a physical system at an instant of time, and a dynamical part, which concerns the evolution of a physical system from earlier to later times.

The laws of physics are correlation laws. In classical physics, states are correlated deterministically, so earlier states can be used to predict later states (and later states can be used to retrodict earlier states). Quantum physics correlates measurement outcomes statistically, so earlier measurement outcomes can be used to predict the probabilities of the possible outcomes of later measurements (and later measurement outcomes can be used to retrodict the probabilities of the possible outcomes of earlier measurements). Because the quantum-mechanical correlation laws are genuinely probabilistic, they may not conform to the evolutionary paradigm.

And they don’t. For one thing, the time-symmetry of the laws of physics is at odds with the unidirectionality of the evolutionary paradigm, which has its roots in a physically unwarranted projection into the world of the way we perceive the world. (This casts doubt on the appropriateness of the evolutionary paradigm even for classical physics.) For another thing, the interpretation of a quantum state as an evolving physical state (rather than as a mere computational device) gives rise to no end of pseudo-questions (and gratuitous answers), such as the notorious questions of where and when and how (and with respect to which basis) the wave function collapses ...

God pent in the mire and Technocapitalism

Ron — Mon, 22 Oct 2007 16:26:00 -0700

I'm reposting here an important comment that was originally posted by RY Deshpande on Tue 18 Sep 2007. Comments are invited.

Can technocapitalism be an opportunity for shaping the future of mankind in any decisive way? Ronjon’s query (12 January 2007) to this effect follows from Sri Aurobindo’s letter about his poem The Life Heavens: God is pent in the mire, but that very fact imposes a necessity to break through that prison to a consciousness rising to the heights. This raises the question whether the rise of technocapiltalism could be interpreted as a disguised opportunity that "imposes a necessity to break through that prison..."? This effectively amounts to asking the question if by the means and methods of technocapitalism, consciousness could rise to the heights. ...

The Human Cycle, by Sri Aurobindo

Ron — Mon, 22 Oct 2007 15:59:00 -0700

This is the first of a series of selections from Sri Aurobindo's book: The Human Cycle. Comments are invited.

Modern Science, obsessed with the greatness of its physical discoveries and the idea of the sole existence of Matter, has long attempted to base upon physical data even its study of Soul and Mind and of those workings of Nature in man and animal in which a knowledge of psychology is as important as any of the physical sciences. Its very psychology founded itself upon physiology and the scrutiny of the brain and nervous system. It is not surprising therefore that in history and sociology attention should have been concentrated on the external data, laws, institutions, rites, customs, economic factors and developments, while the deeper psychological elements so important in the activities of a mental, emotional, ideative being like man have been very much neglected. This kind of science would explain history and social development as much as possible by economic necessity or motive,—by economy understood in its widest sense. ...

• Beyond Man by Georges Van Vrekhem

Ron — Tue, 21 Aug 2007 13:35:00 -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.

Primrose School of Pondicherry: An experiment in integral education

Ron — Mon, 23 Jul 2007 13:14:00 -0700

Primrose School, inaugurated in June 1999 in the former French colony of Pondicherry, is a pioneering effort in India to utilise Dr. Glenn Doman’s teaching methods as the basis for a full program of pre-school, primary and secondary education.

The Mother's Service Society, Pondicherry, has been in the field of social development for a quarter of a century now and has been recognised as a "Scientific and Cultural Research Institution" by the Central Government for three decades. The Society has longed believed that new methods of education can transform India into a leading knowledge society and fulfill Sri Aurobindo's dream of India becoming the Jagat guru of the world. Primrose School was founded for this purpose, and after discovering the wonderful educational insights of Dr. Glenn Doman, they have taken them and creatively adapted them to suit Indian conditions.

Most of us believe that geniuses are a very rare breed and only a few children are born with that potential. The truth is, many children have the potential of developing genius. Every child has far more potential than comes to the surface under normal circumstances. The secret is to create conditions that enable the child to discover and express their full potential.

Dr. Doman has shown decisively that young children have an incredible capacity for learning. They can learn to read multiple languages with ease at a very young age, even before entering school. They can imbibe a wide range of general knowledge just as a form of recreation. Children can learn at least twice as fast as they normally do in traditional schools without homework, cramming or strain of any type. ... -- The Mother's Service Society believes that this method could revolutionalise education in India. ...

Integrating the Big Bang: An interview w. Michael Murphy re Integral Enlightenment

Ron — Fri, 13 Jul 2007 09:46:00 -0700

"Michael Murphy very well might be the single most significant spiritual pioneer of our generation, if for no other reason than the extraordinary spaces that he created in which others could transform," Ken Wilber writes in his book 'The Eye of Spirit.' Indeed, ever since Murphy discovered the pioneering work of Sri Aurobindo almost fifty years ago, his passionate interest in the cultivation of human evolutionary potential has continued unabated. Not only did he found, with his friend the late Richard Price, the by-now-historic testing ground of human potential, Esalen Institute in Big Sur, California, but he has also written several best-selling books about the relationship between sports and the mystical dimension of life and has, together with his colleague George Leonard, painstakingly mapped out a systematic theory and program of what he calls "Integral Transformative Practice." Integral practice, inspired by Sri Aurobindo's Integral Yoga, is now Murphy's main passion, and its role in our understanding of human evolutionary potential is, in his thinking, absolutely essential. ...

A New Name for SCIY? - "SCSC (Science, Culture & Supramental Consciousness)"

Ron — Wed, 06 Jun 2007 15:52:00 -0700

As SCIY's readership has steadily increased during the 21 months since its founding in September 2005, the inclusion of the term "Integral Yoga" in its name has been a source of ongoing misunderstanding...

In the years since Sri Aurobindo coined it in the early 1900's, the terms "integral" and "yoga" have been adopted by many other individuals and organizations. E.g., in the United States, Ken Wilbur has become strongly associated with the integral thought movement and founded the Integral Institute in 1998. And in contrast to its Indian spiritual meaning, the word "yoga" is often interpreted in the West as a set of exercises and postures for relaxation and physical conditioning...

We're posting this article to request feedback from SCIY's readers. What do you think about this proposed name change?

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. ...

'At Any Second,' Satprem on the Mother's words: "There is a CONSTANT Reality..."

Ron — Sat, 24 Mar 2007 17:54:00 -0700

I just came across this commentary by Satprem. I think it's profound, so I want to share it with all of you. ~ ron

The miracle of the world is that it is as it is.
The illusion is in not seeing it as it is. ...

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

Ron — Thu, 15 Feb 2007 23:11:00 -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 14:38:00 -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 12:50:00 -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 11:58:00 -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. ...

The Physics of Sachchidananda, by Ulrich Mohrhoff (Philica)

Ron — Fri, 19 Jan 2007 14:07:00 -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.

The Mother reading 'Savitri'

Ron — Wed, 10 Jan 2007 23:11:00 -0800

Thanks to RY Deshpande for this wonderful link!

Audio recordings of The Mother reading Savitri, compiled by Narad.

Cavaet: Listening to these recordings could change your life ...

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

Ron — Wed, 10 Jan 2007 19:16:00 -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 Early History of the California Institute of Integral Studies (CIIS)

Ron — Wed, 10 Jan 2007 18:38:00 -0800

...Spiegelberg's interest encompassed all the world's traditions of religion and philosophy:
"I had contact with many Indians, but none of them has made such an impression as the reading of the books of Sri Aurobindo, which I did in Stanford University, where I started teaching in 1942. This led to my eventual visit to India on a Rockefeller grant in 1948 and '49, where I was fortunate enough to have the darshan of Sri Aurobindo in Pondicherry." -- Frederic Spiegelberg

Spiegelberg also discussed philosophy with Ramana Maharshi and had extensive correspondence with Sivananda.

Gainsborough's proposal intrigued Spiegelberg, and he set about the task of assembling a distinguished international faculty for the exciting and important project:
"When I was asked by Mr. Gainsborough of the Login Corporation to help him establish a center of Asian studies, I was immediately thinking about calling a first-rate man from Aurobindo's Ashram to join me in this work. After quite a bit of correspondence with the Ashram, one suggested Dr. Haridas Chaudhuri, who was then head of the Philosophy Department at Krishnagar College in Bengal to come to join me in this venture in the Academy of Asian Studies:
"The question was brought to Sri Aurobindo himself, who approved of Chaudhuri's coming to us with the word "Acha" (of course!)."
-- Frederic Spiegelberg

Two months later, in December of 1950, Sri Aurobindo died.

"Aurobindo is the guiding spirit of this earth and the prophet of our age. I believe that the last most important contribution that Sri Aurobindo made before passing was to send you here."
-- Letter from Spiegelberg to Haridas Chaudhuri

Esalen Center for Theory & Research

Ron — Fri, 05 Jan 2007 14:48:00 -0800

The Esalen Center for Theory & Research supports essential philosophic, academic, and research aims of the Esalen Institute. It evaluates frontier inquiry, creates networks of pioneering individuals, and works to catalyze new discoveries that promote personal and social transformation. It carries forward projects at the growing edge of philosophy, psychology, comparative religious studies, education, sociology, somatics, the arts, ecology, and related disciplines that bear upon transformative practice and the continued evolution of humankind. Among these projects are an archive of extraordinary human functioning and a bibliography of scientific research on meditation. ...

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

Ron — Wed, 27 Dec 2006 17:22:00 -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. ...

The Vedic Vision and the Triple Transformation.

Vladimir — Fri, 22 Dec 2006 04:53:00 -0800

There are many myths in the Veda which describe the Beginning of Creation from different angles or stages. Some of them start with the description of the Supreme Person, Atman, Self (4), others - of the Impersonal Spirit, Brahman (5), some start from Nothingness or Darkness (6), which they call “night”, ratri-, or apas, apraketam salilam (7), “dark waters”, or sometimes as mrityu (8), “death”, etc., etc. They all refer to different stages of Creation, where Darkness or Nothingness was depicted as our beginning, but not as our Origin. We can easily reconcile these myths, knowing that Darkness was the result of the Fall of the Supreme Light, (Involution): ...

"This Quantum World," by Ulrich Mohrhoff

Ron — Thu, 21 Dec 2006 17:15:00 -0800

This is a fascinating website. Ulrich Mohrhoff teaches math, physics, and quantum philosophy at the Sri Aurobindo International Centre of Education in Pondicherry, India. He has developed a new perspective re the ontological implications of quantum mechanics known as the "Pondicherry Interpretation," which has been called "startingly original." ~ ron

...Scientists are the myth makers of our time. If a story is believed by a large fraction of the scientific community, it becomes part of our (socially constructed) reality.
Take electromagnetic waves. Even if you agree with me that we cannot observe them directly, you will probably insist that we can observe them indirectly: their effects are all over the place.
But it isn't their effects. The jiggling of that charge over there isn't the effect of an electromagnetic wave acting on it. It is the effect of my jiggling this charge here. The rest — the generation of an electromagnetic wave here, its propagation, and its action on that charge over there — is a myth. ...

"The Ascent of Sight in Sri Aurobindo's Savitri" - by J.K. Mukherjee

Ron — Fri, 15 Dec 2006 18:12:00 -0800

Debashish asked me to post this review by Prema Nandakumar of J.K. Mukherjee's book: "The Ascent of Sight in Sri Aurobindo's Savitri."

Re-reading Savitri is ever a new experience. One may keep reading the epic for half a century like Jugalda, and each reading brings a fresh insight into the inexhaustible springs of the narrative. The process of ascent from an ordinary seeing to the spiritual vision in the higher ranges of thought and beyond as stated in Savitri is a fascinating phenomenon. Especially so, when Jugalda is our Paraclete. As always, Jugalda does not tease us with an impossible mystic diction. He is the ideal acharya who swoops down like the eagle in the classroom and then rises slowly and majestically past the green crests of life holding the hands of the reader-student. ...

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

Debashish — Mon, 11 Dec 2006 00:30:00 -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 15:23:00 -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 Purusha Sukta - An Aurobindonian Interpretation, by RY Deshpande

Ron — Wed, 06 Dec 2006 11:51:00 -0800

RY Deshpande asked me to post this article for him:

Purusha Sukta in the Rig Veda (X: 90) celebrates famously the Sacrifice of the Purusha performed by the Gods, the Rishis and the Sadhyas, the accomplished celestial beings. All is established in the Sacrifice and therefore Sacrifice is the best means of achieving whatever has to be achieved, asserts a scriptural text. What did these sacrificers intend to achieve by performing the difficult sacrifice? the cosmic order, the possibility for growth, conquest, expansion, winning new grounds, making the law of the higher truth-existence operational in the universal functioning, instituting the dharma? Indeed, it was for that, and only by it could they themselves ascend to greater realms of immortality. It is in the Sacrifice of the Purusha, the Holocaust of the primal Being, Yajna of the Great Person that the incomparable deed was carried out. In an enterprising act, by making an offering of this Purusha himself, the Male who is the begetter of things in all the worlds was this Yajna completed. Its jubilation in the Rig Veda is a forceful triumph-song of the Creator poised for Cosmic Action,—“a profound composition,” as Sri Aurobindo says about it. ...

From "Mind" to "Supermind" by Kamaladevi Kunkolienker

Debashish — Fri, 24 Nov 2006 09:42:00 -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.

Is there a possible integration between Buddhism and Integral Yoga?

Ron — Thu, 16 Nov 2006 13:04:00 -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

"Savitri" - Canto by Canto Summaries (Part II Books IV - VIII)

Ron — Wed, 15 Nov 2006 13:52:00 -0800

Part 1 was, after the two introductory cantos which set up the central conflict of Savitri, the story of Aswapati, the Traveller of the Worlds, who explores all the levels of Consciousness and beyond, and calls down the Missioned Soul, Savitri. ...

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

Debashish — Fri, 10 Nov 2006 09:39:00 -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.

Comments on "Reflections on Sri Aurobindo's THE IDEAL OF HUMAN UNITY" (cont.)

Ron — Fri, 27 Oct 2006 15:10:00 -0700

I've taken the liberty of re-posting here all of the comments ("Replies") to Debashish's earlier posting: "Reflections on THE IDEAL OF HUMAN UNITY By Debashish Banerji." -- My reasons:

1) The set of responses in this thread was getting so large that we were starting to experience some oddities in BlogHarbor's reply functions.
2) I was concerned that we could delete the entire thread due to some technical or human error, thus losing this fascinating & important discussion.
3) By posting all of the comments as this article, we can go back in and re-format them if we wish; e.g., correcting typos & adding italics for quoted passages.

PLEASE CONTINUE OUR REPLIES ON THIS TOPIC HERE, IN THIS ARTICLE, NOT IN THE PREVIOUSLY POSTED ONE.

Thanks,
~ ron

Reflections on THE IDEAL OF HUMAN UNITY By Debashish Banerji

Debashish — Mon, 09 Oct 2006 23:33:00 -0700

In these last chapters of The Ideal of Human Unity, Sri Aurobindo draws together the threads that he has introduced earlier in the work, leading to his conclusion. Though Jan Smuts was yet to coin the word "Holism" to encapsulate the idea that a directed tendency towards the formation of ever-larger aggregates is observable in Nature, each such distinct stage marked by the presence of an identity and properties exceeding those of the sum of their parts, Sri Aurobindo's model of History follows this course. Indeed, this teleology follows naturally from Sri Aurobindo's master-idea of the progressive manifestation of intrinsic spiritual Oneness in Time, expressing itself politically as the drive towards world-union.

Detachment and The Integral Yoga

Debashish — Sat, 07 Oct 2006 23:53:00 -0700

Detachment in a spiritual sense is the development of another dimension within us, a dimension which coexists with our active personality but is outside of it. It is to find an inner freedom, to discover a part of the being that cannot be touched by external circumstances or by the outer being’s activities – a separation within between what we know as ourselves in the world and something which is intrinsic and connected to an infinite being, a sort of an immutable witnessing.

In Defense of The Universe in a Single Atom

Ron — Wed, 09 Aug 2006 12:00:00 -0700

Here's an interesting article discussing the importance of serious practice of an introspective discipline by explorers of the nature of consciousness, whether it be from a spiritual growth or from a innovative leadership training perspective.

"...As the Dalai Lama points out in his recent book, Buddhists have long claimed that with the development of highly refined states of attention known as “samadhi,” first-person experiential evidence has been found for the existence of a subtle continuum of individual consciousness prior to conception and following death. Scientific field studies such as the work of Ian Stevenson and Jim Tucker also lend support to this view. [4] But thus far, mainstream science has largely chosen to ignore such evidence on the grounds that there must be a physical explanation for consciousness. ..."

Integral Transformation: The transmutation of the individual, the transformation of the world, the divinisation of matter.

Ron — Tue, 08 Aug 2006 12:48:00 -0700

I had a fun experience with this site. I was reading through it, intrigued by the author's (M. Alan Kazlev) deep experience and knowledge about many different esoteric and spiritual paths. I was attracted by his commitment to the work of Sri Aurobindo and the Mother, and his comparisons of their work with other approaches to individual and collective tranformation. So I checked out Alan's recommended links to see if there were any that sounded interesting. (This is where the fun begins.) ...

The Role of Money and the Internet in Social Development

Ron — Thu, 08 Jun 2006 12:00:00 -0700

... We witness today the confluence of factors that characterize the mental stage: unprecedented political freedom, a global affirmation of the individual and the rights of the common man, abundant and overflowing social energy, an irrepressible drive of mental inquisitiveness, the accumulation and codification of knowledge in all fields, the universal aspiration for and spread of education, a worldwide revolution of rising expectations, a veritable explosion of technological inventiveness, and the accelerating pace of organizational creativity and innovation, which is the technology of social development. These factors coming together in the mental stage have given birth to a new form of organization whose creativity and potential contribution to social advancement rival in importance the role played by money over the past millenium.

The emergence of the Internet as a worldwide system of communication, information exchange, education and commerce is opening up vast opportunities for more rapid development. It is eliminating barriers to communication imposed by space and time, leveling the playing field between rich and poor, and making possible universal access to information and services at very low cost. ...

A Comprehensive Theory of Social Development (TMSS)

Ron — Wed, 07 Jun 2006 15:04:00 -0700

... This paper identifies the central principle of development and traces its expression in different fields and levels of social advancement. Development is a function of society’s capacity to organize human energies and productive resources to respond to opportunities and challenges. The paper traces the emergence of higher, more complex, more productive levels of social organization through the stages of nomadic hunting, rural agrarian, urban, commercial, industrial and post-industrial societies. It examines the process by which new activities are introduced by pioneers, imitated, resisted, accepted, organized, institutionalized and assimilated into the culture.

Organizational development takes place on a foundation of four levels of infrastructure – physical, social, mental and psychological. Four types of resources contribute to development, of which only the most material are inherently limited in nature. The productivity of resources increases enormously as the level of organization and input of knowledge rises. The theory identifies the human resource as the driving force and primary determinant of development. ...

The Mother's Service Society (TMSS)

Ron — Wed, 07 Jun 2006 14:42:00 -0700

The Mother's Service Society was founded in 1969 in Pondicherry, South India, with a view to studying the basic laws of human development based on the theory of creation propounded by Sri Aurobindo, the sage of Pondicherry, who declared that humanity is not the final goal of creation. Humankind will evolve beyond mind into Supramental being.

This web site includes numerous original essays written over a period of thirty years by members of the Society on a wide range of theoretical and applied subjects including development theory and strategy, economics, business management, literary criticism, science, education and spirituality in life.

"A grassroots spirituality:" Auroville Today interview with Dr. Ananda Reddy

Ron — Mon, 22 May 2006 14:41:00 -0700

The spirituality of tomorrow will belong to mankind as a whole, not to the religious and moralist elite. That is why I emphasize that it does not matter if Sri Aurobindo is known or is not recognised much tomorrow, for the Supramental Consciousness will awaken mankind in general to spirituality and thus fulfil the work for which both The Mother and Sri Aurobindo have taken birth this time. ...

"Sri Aurobindo’s Vision and the 20th Century", a new essay by Rod Hemsell

Ron — Sat, 29 Apr 2006 20:58:00 -0700

It is perhaps inevitable, then, that we rewrite Sri Aurobindo, that we revision and rethink his vision as the background of this passing age of scientific and technological hubris, and that we narrate the necessary emergence of the trans-human. ...

What is Hinduism? (by Dorian, via Ron)

Ron — Sun, 05 Mar 2006 03:01:00 -0800

Here is the piece I mentioned by Sri Aurobindo on Hinduism. If you read it, I think you'll see why I mentioned it; i.e., that it offers a view of 'religion'/spirituality which is as wide as any and allows for no category of humanity which is despised and excluded from salvation for their beliefs. For the Hindu, the Truth is infinite and universal and therefore, cannot be locked up in some limited sectarian formula. How pleasing to the soul to read something which makes so much sense. ...

The Hour of God

Ron — Thu, 26 Jan 2006 00:57:00 -0800

When things get tough, I personally find these words by Sri Aurobindo reassuring. If you have Real Audio Player, you can hear them in the Mother's voice. In the Mother's voice : an excerpt from 'The Hour Of God' File size : 770 KB Duration : 6 mins.16secs

"Sri Aurobindo's Teaching and Religion"

Ron — Thu, 15 Dec 2005 23:41:00 -0800

Many people say that the teaching of Sri Aurobindo is a new religion. Would you say that it is a religion?

The Mother:
People who say that are fools who don't even know what they are talking about. ...

"Yoga and Religion"

Ron — Thu, 15 Dec 2005 23:16:00 -0800

Sweet Mother, what is the difference between yoga and religion?

Ah! my child... it is as though you were asking me the difference between a dog and a cat!

All Life Is Yoga," Interview w. Georges Van Vrekhem

Ron — Thu, 15 Dec 2005 03:22:00 -0800

Georges Van Vrekhem is best known for his two seminal works on Sri Aurobindo and the Mother. He spoke to Swati Chopra about life as an Aurobindonian and the next step in man's spiritual evolution.

One finds a lot of creative individuals being drawn to Sri Aurobindo. Why?
If you really study Sri Aurobindo's philosophy, you realize his profundity. He gives you a foot to stand on and look at the world. If you have worked out his philosophy, you can comprehend any topic under the sun.

A book I would like to write one day is *The Fifth Philosopher—Darwin, Marx, Nietzsche, Freud, and Sri Aurobindo* as the fifth one. He is almost completely unknown, which is good. ...

The Soul and Its journey - by Nolini Kanta Gupta

Debashish — Sun, 04 Dec 2005 23:57:00 -0800
Nolini Kanta Gupta's account of the journey of the soul between lives is carried here.

On Mantric Traditions: The Teachings of Kukai and Sri Aurobindo by Rod Hemsell

Debashish — Thu, 24 Nov 2005 18:42:00 -0800
Rod Hemsell's essay on mantric traditions explores the phenomenology of the mantra drawing on Vedantic and Buddhistic traditons, as developed in Japanese Tantric Buddhism by the sage Kukai and relates this traditional understanding to the theory and use of the mantra by Sri Aurobindo and the Mother, particularly as exemplified by Savitri. He also extenbds his reflections on mantra into contemporary postmodern thinking.

"The Divine Mother and the Triple Status of the Supermind" by Debashish Banerji

Debashish — Wed, 26 Oct 2005 15:39:00 -0700
A transcript of the Guru Pershad Lecture given at the Sri Aurobindo Society Beach Office in Dec. 2004, this article links a key chapter in The Life Divine with the Mother.

• Mysteries of Death, Fate, Karma and Rebirth by Jugal Kishore Mukherjee

Debashish — Sun, 16 Oct 2005 03:21:00 -0700
Shortly after his masterly exposition on the practice of the integral yoga, Shri Jugal Kishore Mukherjee has come out with a slim but packed volume on the rather grim and esoteric subject of death, rebirth and karma. ...

What is the role of "ignorance" in the evolution of consciousness?

Ron — Thu, 15 Sep 2005 02:09:00 -0700
Keka, please say a little more here about the sense of your question. I think we should do that for every "? of the week" that we post, so readers focus on what the poster had in mind.

Rule #1 of a succesful forum is to keep the postings and comments "On Topic," so they make a coherent corpus of info that can be followed by new people joining the forum.

Thanks Keka, I think this is a great topic, and I'm looking forward to seeing it develop.

~ ron

147 jm. "Emergence" is ubiquitous

Ron — Mon, 05 Sep 2005 00:46:00 -0700
I caught the word "emergence" in one of the recent posts. Here's a letter from the "Journal of Consciousness Studies" egroup which, I think, shows how far the predominantly objectivist viewpoint is from an understanding of consciousness - and this letter is from someone who is trying to get beyond objectivism. ...

146 wm. SA says: The Avatar acts in complete freedom.

Ron — Sun, 04 Sep 2005 00:40:00 -0700
In Essays on the Gita, Sri Aurobindo writes about the Avatar, and the necessity for Avatarhood. Don't forget that, in the Aurobindonian world-view, the emergence of the new Consciousness, while involved in, and prepared to some extent by the development in Matter, is precipitated by a Descent from the pre-existent inner world or plane which is the home of that which is to be realized. The Descent of the Supramental, announced by Mother on February 29, 1956, was not in any way caused by the circumstantial or developmental stage of the earth, of Matter. Rather, it was brought about by the concentrated Action of the two-in-one Avatar. ...

144 rh. Divine’s intervention not dependent on cultural circumstances

Ron — Fri, 02 Sep 2005 22:50:00 -0700
The Mother and her force of consciousness are as present as ever in such a circumstance, and it is not at all the case that she no longer is in the body or prevented from participating directly in these situations, or even these discussions. But if we disappear into technology rather than Being it will appear to be otherwise. ...

121 rh. Answer is in *Life Divine*

Ron — Fri, 05 Aug 2005 20:11:00 -0700
... The mind is trying to explain a level or magnitude/complexity of reality that is beyond its grasp. So science has its convenient reductions as does religion. The reality itself is however beyond mind, and not just present temporal mind, but mind period. The new paradigm in physics and biology is therefore becoming more holistic, chaotic, mystical. "Intelligent design" is a kind of metaphorical mental phrase that describes more than it can explain about a mental perception of the nature of physical existence as human consciousness conceives it. It is no more or less "abstract conceptual" than "random mutation" or "natural selection." As SA said, these phrases don't really explain anything. So, along with SA we should seek an "adequate" explanation of the processes of nature. It is more than intelligent design and more than chance, it is the "logic of the infinite." ...

096 db. Co-existence of Unity and Infinity in the Truth

Ron — Mon, 25 Jul 2005 18:22:00 -0700
It is this mentally incomprehensible co-existence of Unity and Infinity in the Truth that it is critical to meditate on. It results in a great diversity of conclusions, not least of all the very possibility of this relational evolutionary universe and the unending self-discovery of Being. ...

083 vb. "THE TRUTH" can be experienced in various aspects

Ron — Sat, 23 Jul 2005 12:27:00 -0700
Point well made.

080 ap. Dualism and non-dualism is a mater of practicality"

Ron — Fri, 22 Jul 2005 23:46:00 -0700
The problem of dualism and non-dualism is not solvable by only the matter-energy equation for there are worlds of different substance energy combinations and need to be reconciled with the material world. In any case dualism and non-dualism is a mater of practicality. It is obvious that Truth has to be One whatever that may be. But for our purposes we live in dualism or may be multiplism and we need to take stock of that and move from one level to another even when we are intellectually aware of the essential oneness of things. ...

076 vb. Yes re nondualism; matter is just events in space and time.

Ron — Fri, 22 Jul 2005 12:23:00 -0700
Good point Rod what you write about non-dualism. In fact science does posit the point of view that energy and matter are interconvertible. In fact matter can be viewed as events in space and time.

064 ra. Metaphysical positions of Satinover, Penrose & Hameroff

Ron — Tue, 19 Jul 2005 15:49:00 -0700
Re your suggestion that we identify the metaphysical positions of our postings, here's my attempt with the researchers I mentioned in my previous posting: Jefferey Satinover, and Stuart Hameroff & Sir Roger Penrose. ...

063 rh. Neo-Darwinism and Metaphysics

Ron — Tue, 19 Jul 2005 12:14:00 -0700
The beak of the ﬁnch is a well documented example. It evolves relatively quickly in relation to speciﬁc environmental changes. In general it's the elegant suitability of every adaptation to its species' ecological niche; chance alone cannot account for the degree of precision between means and ends found in nature both within and across species. The same degree of formal elegance is found on the level of cosmic macroevolution. For example the recurrence of Fibbonacci numbers in spirals and geometric solids from crystal molecules to sunﬂowers to galaxies. ...

060 rh. Re: Questioning Neo-Darwinism

Ron — Mon, 18 Jul 2005 08:41:00 -0700
.. it seems that the metaphysical questions raised by Sheldrake and Marghese are the necessary ones to ask if one isn't satisﬁed with scientiﬁc explanations. Science doesn't usually attempt to answer those questions because it wants to base its proofs on empirical observation. Adaptability through mutation can be observed and the theory proven. For us the more interesting mystery is that the principle of adaptability exists and shows itself in such an inﬁnitely amazing array of purposeful natural design. It seems to us that such purposeful adaptability is virtually synonymous with "intelligence" or "consciousness". Since consciousness in humans can be explained as the emergence of such a purposeful adaptation at the top of the ladder, along with will and intentionality, we seem to have in our possession the principles that explain everything. ...

056 vr. Re: yoga, culture, choice (post 1973)

Ron — Sun, 17 Jul 2005 09:03:00 -0700
... at every point in time, the mind of man holds a thousand thoughts and out of which a hundred actions can arise. but when the light is present and the mind is calm, he holds those integrally puriﬁed set of thoughts and actions which bear the truth in them, which takes one closer to the goal. ...

045 mm. Be clear, acknowledge opposing viewpoints, proceed w. confidence

Ron — Fri, 15 Jul 2005 12:20:00 -0700
Don, I would just stand outside the debate between these two sets of biologists, the ones you originally cited and the professor's replies. Accept the technical corrections from your critics that are valid (i.e., make sure your wording is precise, thank them for the input, and move on. ...

043 d&j. Re: Request for help from those who are familiar with both biological science and Integral Yoga

Ron — Fri, 15 Jul 2005 09:38:00 -0700
... We do try in earlier portions of the book to lay out the metaphysical foundations for what we're presenting. The book has evolved (!) from a somewhat academic style to a more experiential style, so we generally avoid too much purely scholarly discussion (I was originally planning to have a whole chapter laying out some 6 or 7 different theories of consciousness, from physicalism to pan-experientialism; mercifully, that idea was laid aside long ago). We do point out in the chapter from which the evolution excerpt was taken that the data of science ﬁt equally with materialist, dualist and idealist views. Early in the course of working on this book, I came across a very interesting book by neuroscientist Donald Hoffman from California Institute of Technology in which he elaborates Matthijs' point about the illusions of our sense perception in some detail, and explains why idealism and dualism are as good (and in many respects better) explanations for the data of science than physicalism (otherwise known as materialism or "the view from nowhere"). ...

042 ap. Re: yoga, culture, choice (post 1973)

Ron — Fri, 15 Jul 2005 07:30:00 -0700
... 1. The events of the world as in the individual are symbolic of a deeper rtruth that is trying to manifest or is being obstructed (though in the last analysis both help in the working but that would be a dangerous stance to begin with). To understand the symbolic truth or the play and balance of forces that are at work one needs ﬁrst of al to get rid of nervous and emotional reaction as well as of the surface reason that is incapable of knowing. This itself would mean a considerable inner advancement following the path of yoga. Till that is available it is better to suspend our judgement and learn to dive deep to get the soul vision of things. Such a vision is possible and accessible and it forms in fact one of the basis of yogic efforts. ...

038 mm. Preface Scientific Discussions w. a Metaphysical Disclosure

Ron — Thu, 14 Jul 2005 12:18:00 -0700
The way I think about this is that discussing the "science" in this debate at the level of what experimental data show & don't show is a red herring. I think that there are basically 3 different metaphysical models of reality that people adhere to for a priori reasons, and there is no definite proof for or against any of the 3. They are theism, agnosticisim, and atheism (all broadly defined). ...

030 rh. Re: Matthij's AUM talk

Ron — Sun, 10 Jul 2005 20:19:00 -0700

030 rh. Re: Matthij's AUM talk
Date: Sun, 10 Jul 2005 20:18:52 -0700 (PDT)
From: Rod Hemsell <rodhemsell@yahoo.com>
Subject: Re: Matthij's AUM talk
To: scienceandspirit@sriaurobindocenter-la.com
Message - 030/149
(Discussion List Post-AUM 2005): Replying to this email will send it to all members of the Post-AUM list. I have relistened to this talk on the audio recording of all the talks and found it really illuminating. The aspect most relevant to this discussion is of course the proposition that nothing of the sense mind or its tools is necessary or instrumental for the true consciousness. But for the old consciousness, the very immediate availability of the original on audio is a worthy accomplishement.
Thanks to the technicians!
Rod

011 mm. My article "Sri Aurobindo and Transpersonal Psychology" in current JTP

Ron — Fri, 08 Jul 2005 03:52:00 -0700
Great quote from LD, I've savored it often. On a tangential subject, I just received the new issue of The Journal of Transpersonal Psychology, in which the lead article is "Sri Aurobindo and Transpersonal Psychology," by me little self, with help from Mama & Papa behind. In which article Mr. Wilber's mis-statements on Sri Aurobindo are lovingly corrected. ...

"Sri Aurobindo and Transpersonal Psychology" - by Michael Miovic, MD

Ron — Fri, 08 Jul 2005 00:08:00 -0700

ABSTRACT: Lead article in *Journal of Integral Psychology* by MIchael Miovic. provides an overview of Sri Aurobindo’s psychological thought and system of Integral Yoga Psychology (IYP). Relevant biographical and historical background is introduced, and his influence on the development of transpersonal psychology reviewed. ...

Transcript of Matthijs' AUM2005 talk: "Sri Aurobindo’s Theory of Knowledge"

Ron — Sat, 11 Jun 2005 00:03:00 -0700
Transcript of Matthijs' AUM2005 talk: "Sri Aurobindo’s Theory of Knowledge"

Talk by Matthijs Cornelissen
Port Townsend, WA
June 11, 2005

... we are like kids in a class who are asked a question, a very difficult question, and somehow the answer has leaked. We know the answer, because Sri Aurobindo has given us the answer, but we haven’t found the answer ourselves and we don’t really know how he got there, we missed the route. So when we are asked the question we are shy of giving the answer, because if anybody were to ask how we know it, then we have to admit kind of sheepishly that we have copied it from Sri Aurobindo. So that creates a kind of inner tension, because when we speak it is tempting to use the most beautiful words, but then that doesn’t work because when the experience isn’t there then the Truth doesn’t come through. ...