Bindu: I believe that the emphasis on finding and acting from one's psychic being has perhaps led to an over-emphasis on individual psychological growth at the cost of engaging fully with the social dimension (and the human unity aspect) of the yoga particularly in the context of a globalized world. Even Auroville doesn't sufficiently engage with this social aspect. DB: The formulaic reduction of Integral Education to a set of prescriptions revolving around theoretical terms, such as "finding and acting from one's psychic being" parallels, on the one hand, the reified metaphysics and theology of "integral psychology" or "integral religion" and on the other, the kind of subjective abuse you noted earlier in the case of vital education. "The psychic being" has no phenomenological basis in most people - and I include here teachers of Integral Education everywhere. It is assumed to be present through qualitative influence in one's natural experience. But to try to distill the psychic being from this mixture is to end up with a prescriptive ethics, not an ontology of the soul. The psychic being is not a set of qualities but a being. It is only in its experience as an independent being that it begins to become possible for a teacher to find the practices of becoming by which a student may be enabled in "finding and acting from one's psychic being." Prior to that, it is the preparation of the nature - the mind, life and body - in themselves and in their receptivity to the psychic and spiritual, that is more properly accessible to the teacher and the student and it is the engagement of these instruments with their social and environmental context (seen in widening circles of existence) which is the way for moving "from the near to the far." It is interesting to note that in his formulation of the three principles of true teaching, Sri Aurobindo has nothing to say about the psychic being. One cannot merely argue that the term was not yet used by him, since he could have used a more generic term, such as "soul." But both in the principle of there being nothing which can be taught and in consulting the mind in its growth, the psychic being is involved. Instead of giving it a name, his use of language as a communicative device follows his own third principle of true teaching - moving from the near to the far. What a social formulation of the integral yoga, such as integral education, needs most strongly today is an ethics of phenomenological practice. By this I mean that prescriptions as to content or quality in the development of moral subjects should be replaced by the care to ground language in experience, both for the teacher and the student.