Every person, a compendium of humanity

William James, Schleiermacher etc - Elizaphanian 30 Sep 2006 – by Sam Charles Norton In the development of the Romantic understanding, a key thinker is the theologian Friedrich Schleiermacher (1768-1834), who was strongly influenced by the Idealism of his time. Schleiermacher believed that the source of religion was an immediate feeling or consciousness, which is a precursor to rational awareness. 

Friedrich Daniel Ernst Schleiermacher (Stanford Encyclopedia of ...  by Michael Forster - mnforste@uchicago.edu 17 Apr 2002 – Friedrich Daniel Ernst Schleiermacher (1768-1834) was above all following in the philosophical footsteps of one predecessor in particular: Herder. Schleiermacher's philosophy of mind … have their roots in Herder, … Some of Schleiermacher's most important philosophical work concerns the theories of interpretation (“hermeneutics”) and translation. Friedrich Schlegel was an immediate influence on his thought here. Their ideas on these subjects began to take shape in the late 1790s, when they lived together in the same house for a time.

Friedrich Schleiermacher - Wikipedia, the free encyclopedia (November 21, 1768 – February 12, 1834)

From Leibniz, Lessing, Fichte, Jacobi and the Romantic school Schleiermacher had imbibed a profound and mystical view of the inner depths of the human personality. His religious thought found its expression most notably in The Christian Faith, one of the most influential works of Christian theology of its time.

The ego, the person, is an individualization of universal reason; and the primary act of self-consciousness is the first conjunction of universal and individual life, the immediate union or marriage of the universe with incarnated reason. Thus every person becomes a specific and original representation of the universe and a compendium of humanity, a microcosmos in which the world is immediately reflected. While therefore we cannot, as we have seen, attain the idea of the supreme unity of thought and being by either cognition or volition, we can find it in our own personality, in immediate self-consciousness or (which is the same in Schleiermacher's terminology) feeling.

Evolutionary Landscapes · July 3 at 12:29pm · fb.me/1rtCoJfKR 

"By framing postmodernism as a cultural value system, integral writers can argue that they are including these values (environmentalism, minority rights, etc) and therefore have incorporated postmodernism into their outlook. They typically then equate modernism with progress and industriousness. So when they offer their integral (or post-postmodern) vision they basically end up advocating a modernist political and economic system with a more compassionate, supposedly postmodern, value system. And this, it is argued, is post-postmodern: transcending while yet including modernism and postmodernism." – Chris Dierkes writes. Bingo!

So my question is: is integral really a "higher harmonic" of modernity? Is this really an honest reflection of cultural evolution? Which, according to many theorists, is discontinuous and as Phipps does write in his recent book, "meanders" more than it progresses in a straight line. Unless I see the current, American integral thinkers really embodying postmodern "systems" and relationships (which integral thinkers are often not comfortable doing, starting with Wilber's highly mental/rational systemization of development), I think we have the right to be critical of their Modernist-Romantic theorizations. integral yoga « Evolutionary Landscapes  

Attempts to create an “Aurobindonian religion”: by Auro Truths

Sri Aurobindo and The Mother have unambiguously stated that their ideals, teachings and the institutions that they have founded do not belong to any religion or religious body, in any name or form… For whatever is it’s worth – especially in the realm of spirituality – there is even a judgment of the Supreme Court of India, S.P. Mittal Etc. Etc. vs. Union of India, 1982 (http://judis.nic.in/supremecourt/imgs.aspx), that has established that Sri Aurobindo’s and The Mother’s ideals, teachings and the institutions that they have founded do not belong to any religion or religious institution.

There are numerous other instances where Sri Aurobindo and The Mother have unambiguously stated that their ideals, teachings and the institutions that they have founded have nothing to do with religion. There is even nothing in their teachings and works to suggest that they wanted their followers to create a new religion or establish religious institutions.

Nevertheless, Myths and Falsehoods that suggest that Sri Aurobindo’s and The Mother’s ideals, teachings and the institutions that they have founded belong to some form of a new “Aurobindonian religion” continue to be spun, encouraged and propagated by some individuals or by groups that have similar interests. Persistent attempts to reduce Sri Aurobindo’s and The Mother’s work – which they clearly enunciated belongs to the vast, non-religious realm of Spirituality – to a Religion, can be witnessed. This can be seen particularly in the dogmatic attitudes that are encouraged by those who wish to establish such a creed. For instance, the logic and culture of “hurt (religious) sentiments” and the polarization and exploitation of opinions based on such hurt feelings is gradually but systematically being cultivated in the Aurobindonian collective by those seeking to establish such a doctrine… and all that goes with it.

Just because some or even several followers of Sri Aurobindo and The Mother chose to follow their Masters by treading a path that is based on a religious sentiment, attitude or approach, does not mean that the Myth and Falsehood of such a new religion shall someday become a reality. For whilst the vastness of Sri Aurobindo’s and The Mother’s ideals, teachings and their institutions can and do accommodate such religious attitudes and sentiments – without any intolerance whatsoever – so far they have however proved to be just too vast to get reduced to the limited confines of Religion in whichever name or form.

The reasons for which the creation of these Myths and Falsehoods is being attempted is left to the understanding of the reader. But it can be clearly affirmed that an “Aurobindonian religion” or a religion that is based on Sri Aurobindo’s and The Mother’s teachings is a Myth which is nothing short of a Falsehood.

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