August 24, 2006

A school can teach spiritual values

Spreading Spiritual Awareness and Oneness of Humanity
A deeply spiritual man himself, Mr Gandhi believes that human beings are endowed with spiritual capacities. An understanding of the divine reality, positive virtues and values give individuals and societies the moral accountability, which is the basis of human integrity. CMS provides each child with a spiritual foundation for his or her activities, be they academic, physical, social, or, eventually, professional. CMS trains its students to develop virtues such as trustworthiness, compassion, humility, courage, kindness, and patience in an effort to assist them to expand their ability to perceive, participate, experience, empathize, and comprehend.
Mr Gandhi has shown that a school can teach spiritual values and divinity without infringing on the individual identity of each religion. Deeply affected by the religious and communal riots at the time of the Pakistan /India partition, he has developed a model of education in which values clarification goes a step beyond critical analysis and intellectual appreciation by connecting it to volition and a desire for improvement. Mere knowledge of ideals and principles is not enough; there is the need to translate these ideals into action. CMS value education teaches how spiritual understanding can combine with reason to transform rational thinking and material growth into a continuous stream of self-improvement and spiritual as well as material progress. These values are taught at CMS in a non-intrusive way to its religiously diverse student body from the Hindu, Muslim, Christian, Buddhist, Jain, Sikh, Baha´i, Parsi and other faiths. This has been an incredibly complex task but has not daunted Mr Gandhi, who is as full of enthusiasm today as he was 45 years ago.
At the heart of his meaningful educational model is the belief that education must address all three realities of a child: material, human, and divine. Current education is focused almost entirely on the material aspects of life. A child’s divine reality is largely not addressed. Human education is also largely lacking, an education which prepares a person to become a good member of a family and community. While all three realities of a child must be addressed, Mr Gandhi places the highest importance on divine education – love of God and discovering the inner realities of all things, looking with a searching eye at God’s creation, marvelling at the wonders of the universe, and exploring the inner depths and meaning of one’s existence and purpose for life.
Mr Gandhi believes that the field of education is unexplored and its goal unattained. A lack of experimentation in the field of education has limited innovation to its margins. He argues that true progress will come only when the goals to which education is geared are completely revised – with spiritual development at its centre. These new goals for education will free it from its largely economic context. Through his revolutionary new ideas, Mr Gandhi has revised greatly our expectations of human potential and its outcome through education.
Through his school, Mr Gandhi has tested the hypothesis that when a school provides a meaningful education founded upon spiritual principles and educates by it not only the students but also the parents and society at large, it becomes a lighthouse of society. In this new role, a school presents enormous new possibilities for the discovery of the transforming power of divinity for the individual and society.
Mr Gandhi believes that a school should lead others in society. As parents are increasingly unable to provide spiritual nourishment they once did, the schools must take on a new responsibility. They must both set and meet new standard of ethical conduct. By demonstrating the effectiveness of his lighthouse model, Mr Gandhi has not only created a valuable experiment, he has helped millions to acknowledge the importance of a divine education.
The positions he is currently holding, and has held, in various organizations:
1. Founder-Manager, City Montessori School, Lucknow
2. Chairman, World Council for Total Quality and Excellence in Education
3. Vice President, World Union, Pondicherry (2003)
4. Vice President, World Constitution and Parliamentary Association, USA (2003)

Transcendent Unity of Religions

The System of Antichrist: Truth & Falsehood in Postmodernism and the New Age by Charles Upton
Matter is Entropy., February 16, 2004 Reviewer: Pillsky (Pennsylvania) - See all my reviews Charles Upton's _The System of Antichrist_ is a lengthy treatise that discusses the nature of the power of evil in today's world and functions as an introduction to the reader of the various thinkers of the obscure "Traditionalist" school. The Traditionalists are a small group of scholars (Rene Guenon, Huston Smith, Frithof Schoun, Coomaraswamy, etc.) who believe in the "Transcendent Unity of Religions." What this doctrine teaches is that there was once one universal spiritual state of mankind that was corrupted during a primeval fall.
The traditional religions of the world (Orthodox Christianity, Judaism, Sufi and Shiite Islam, Hinduism, Buddhism, Zoroasterianism, and a few versions of tribal Shamanism) share common roots and maintain similar views on the nature of the universe and the first and last times. Basically the universe operates on a vicious cycle where the created world starts off with a Golden Age, a Garden of Eden of perfection and Divine Love, but humanity falls from this state and progressively gets worse and worse. Demons rule openly and work to convince humanity to accept the rule of the Antichrist, totally opposed to Godliness. The Messiah, Christ, Madhi, Tenth Imran, Kaki Avatar, Buddha, i.e. Truth Incarnate arrives, slays the Antichrist and initiates a new Golden Age, an New Heaven and New Earth and utterly transfiguring the old, sinful world.
Part of the mass apostasy seen today manifests itself in the philosophical development of postmodernism and blatant demonic activity giving psychic weight to the New Age phenomenon, UFO sightings and government mind control. Upton also differentiates between different types of religions, such as folk/worldly, Church/otherworldly and mystical paths that seek liberation from the world and connection to God. Mainline and Evangelical Protestantism have lost their esoteric, ascetic, mystical aspects (such as can be seen in monastic practice) that go above and beyond merely living in the world and believing a set of laid out precepts.
Most of America practices a form of secular folk religion in the public sphere which does not have much to do with the liberation of the soul or beliefs but rather good luck in this life (pep-rallies for instance). The hippie movement erred seriously when it equated folk religion with mystical traditions. The biggest problem with this book is that it deals with a metaphysical perspective and is not a specific religion itself, although Upton attempts it in a fashion towards the conclusion. He says to choose one of the world's traditional faiths and stick to it in its conservative form, but I would question the whole process of "choosing" a religion. Religion is above human decisions and if the decision behind choosing them is not overtly political or social, they are not "chosen" in the same way as a kid deciding to buy a lollipop or chocolate bar (the Spirit goes where it will).

August 23, 2006

A history of the Traditionalist movement

Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century by Mark Sedgwick
An important book, January 4, 2005 Reviewer: melodius (Brussels Belgium) - See all my reviews Pr. Sedgwick's book is the first introduction to Traditionalism that, although a bit too respectful for my taste, is decidedly neutral and scholarly. Most negative reviews simply miss the point - this is a history of the Traditionalist movement and a presentation of its main actors and their ideas, not a Traditionalist work of erudition - or attack the author using a traditional "debating" technique, namely the straw-man.
Nowhere does Pr. Sedgwick suggest that Traditionalism is inherently fascistic. If anything, he is a tad too generous in his assessment of Julius Evola, an important Traditionalist writer with unfortunate associations. Nor does he state that a book's importance is judged solely on its sales. Etc., etc. What probably riles those reviewers is Pr. Sedgwick's contention that Traditionalism is primarily a system of belief and that some of its scientifical claims are more than dubious, although he is careful to note the quality and importance of Traditionalist translation work.
Moreover, Pr. Sedgwick correctly observes that Traditionalist interpretations and/or practice of existing religions, e.g. Islam, are at the very least unorthodox if not plainly heretical. My only criticisms of this book are the occasional typos and spelling mistakes (especially in French) and its title. Traditionalism is an interesting movement, but calling the book a "Secret Intellectual History of the Twentieth Century" is a bit of a stretch. But then I guess it's the publisher who should take the blame, not Pr. Sedgwick.
The Tao that can be named is not the real Tao, February 23, 2005 Reviewer: Violet Brown (SYDNEY. Australia) - See all my reviews I am not going to discourage you from reading this book. I am sure Mr.Sedgwick meant well. I will, however, STRONGLY recommend that you take a look at Dr.Harry Oldmeadow's book on Traditionalism [ISBN: 9559028049]. One would also recommend Dr.SH Nasr's "Man and Nature", Dr.Martin Lings's "The Eleventh Hour".

East West Cultural Center of Los Angeles

The East West Cultural Center celebrated Darshan of Sri Aurobindo's 134th Birthday on Sunday August 13th at 4:30 p.m. The program consisted of readings, chanting and a collective meditation. Click here to see the details of the darshan program at EWCC
Posted in News August 12th, 2006 Welcome By sarma.seetarama
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Integral education system

Wednesday, August 23, 2006 posted by Journo @ 4:05 AM INTEGRAL EDUCATION [ Orissa Media Manas Das (Freelancer) manasdas79@gmail.com ]
CC: Subject: Don't do Copyright violation Date: Sat, 26 Aug 2006 17:20:04 +0530
Hi Mr. Tushar,
This is Manas Das would like to make you clear about my stand against your submissions of different authors' articles in your blogs. I can appreciate your initiatives if you give the byline of the authors categorically. Integral Education System has been written by me, today onwards consult me before publish my articles in your blog. Expecting your response. Regards
Manas Das

Frank Wiser on July 3, 2006

Final Comments to Wilber's Recent Blog Postings Frank Visser July 3, 2006
A way out of this is, in my opinion, describing integral without the hype, the arrogance, the overconfidence, the exaggeration, the hyperbole. Let's get back to business, and rethink the real issues of integral philosophy, Wilber's or anyone's.
Starting today, Integral World will proceed with a different focus: a wider definition of integral, including and transcending Ken Wilber. As a start, read part one of Alan Kazlev's series: "Towards a larger definition of the integral. Part One: Historical and Comparative use of Integral''".
Let's remember that integral philosophy is wider then Ken Wilber's version of it – a fact he readily acknowledges – and that other versions of it can and should be explored. But also, I would like to add, that a critical analysis of Wilber's theoretical proposals outside of the in-group context of the integral organizations, would be very timely. So not only "integrally informed", but "sceptically informed" as well.
Integral World has been a productive website with many essays freely contributed from all over the world, securing a stable readership by those who are appreciative of this effort. Thanks to everyone who responded with encouragement in the past weeks!

Nothing in us may be an impediment

I have crossed out "turned Rishi" because that suggests an old formula of the past, and the future poet should exceed all past formulas. --Sri Aurobindo (5.2.1934, CWSA: LPA.27.218)
+ + +
Saying a mantra of the old gods puts you under the influence and into the orbit of precisely that which resists the new truth... and lead(s) astray those who are not sincere enough to want ONE SINGLE THING: the new world. --Satprem (Mother's Agenda: 4.344)

Advance publicity

Re: Jyotirmaya Sharma: Hindutva (revisited) by Jyotirmaya
on Tue 22 Aug 2006 10:46 AM PDT Profile Permanent Link
Debashish, I suspect you haven't read my book and are commenting on the basis of Mr. Carlson's `review' of my book. In my book, I have never even indirectly imputed that Aurobindo Ghosh was a Hindutva votary. The book is about the ideas that went into making of political Hindutva. In other words, it is about genealogy of ideas, rather than suggesting that so and so was a Hindutva votary or any such nonsense. Moreover, the book contains attributions not only to the Bande Mataram period but takes the story upto India's independence and Sri Aurobindo passing on. There are two things being conflated here. One is my inadequate research, a charge not even worthy of rejection. The second is my perspective, which I am more than happy for people to disagree with. But it is a perspective, not a `misunderstanding' as you suggest. Since, I do not think that philosophical texts ought to be hostage to a single understanding or interpretation. As for his continuing engagement with `otherness' and modernity, I have dealt with it exhaustively, within the parameters of my perspective.
Let us take an example. Hitler and the Nazis used Nietsche's thought for their own purposes. It does not make Nietsche a fascist. Modern scholars would dismiss the whole thing as appropriation. I go a step further. I ask the question whether it is possible to write a poem preaching communal hatred and then attributing it to Kabir? This is how the Kabir tradition developed. People made Kabir's metaphysics their own, wrote poems and used the signature line of Kabir (kahat Kabir suno bhai saadhow). Yet it is not possible to write a poem that partakes of Kabir's universe and preach hatred or support priesthood, for instance. Why? This is because the metaphysics does not lend itself to such an appropriation. In the case of Sri Aurobindo, all I have suggested in the book is that whether it was the period of revolutionary terrorism or the period as a Maharshi in Pondicherry, there are aspects of Sri Aurobindo's thought that forms the genealogy and patrimony of political Hindutva as we know it today. It simply cannot be dismissed as a simple instance of appropriation, which is the line Mr. Peter Heehs also tends to take. Whether Hinduism is not fossilised, or whether it is an evelving cultural/spiritual corpus or not, this is a subject which I shall try to have my say in a book published next year.
by Debashish on Tue 22 Aug 2006 11:42 PM PDT Profile Permanent Link Jyotirmaya, I do not believe that any text is immune to the abuses of history. That Kabir has not lent himself to misappropriation by either Hindu or Muslim fundamentalists is due indeed to his explicit social metaphysic in the matter of religion, but this does not mean that he could not or will not be misappropriated by other interests ready to exploit the ambiguities of his texts. These ambiguities may not yet have surfaced because the social occassion for them to surface has not yet arisen but that is merely a coincidence of history. No one can predict what will happen to his/her texts outside of their explicit polemics and before holding someone responsible for contributing to a genealogy of political ideas it is proper hermeneuic practice to establish what were the central social and philosophical concerns of such a person and what was the genealogy of ideas constituting his/her texts. I have seen the charge of "unwitting patrimony" applied in a number of cases lately such as with Nietzsche and Nazi Germany, Okakura and Japanese hyper-nationalism and Vivekananda (and now Sri Aurobindo) and Hindu fundamentalism. In all these cases, the question is seldom asked or answered what were the central or explicit concerns of such individuals and what the ambiguities in their texts meant to them and their times. The alternate genealogies of "Hindu" need first to be explored before the patrimony of the genealogy of "Hindutva" can be accurately attributed. Debashish

Record and Documents

Documents in the Life of Sri Aurobindo
Table of Contents
BIRTH

ANNETTE AKROYD AND SRI AUROBINDO

EARLY LIFE AND EDUCATION: DARJEELING AND ENGLAND

RETURN TO INDIA AND LIFE IN BARODA

LIFE IN BARODA 2

ON "SONGS TO MYRTILLA" (1898)

MORE ON "SONGS TO MYRTILLA"

NATIONAL EDUCATION

BANDE MATARAM

THE BANDE MATARAM CASE

THE SURAT CONGRESS

SRI AUROBINDO’S SPEECHES AND HIS MEETING WITH LELE

THE ALIPORE TRIAL

THE ALIPORE TRIAL 2

THE ASSASSINATION OF NARENDRANATH GOSWAMI

THE JUDGMENT IN THE ALIPORE BOMB CASE

PROPOSED APPEAL OF THE ALIPORE JUDGMENT

THE HOOGHLY CONFERENCE

THE KARMAYOGIN CASE

THE "INDIA" INTERVIEW (1909)

THE DEPARTURE TO CHANDERNAGORE

FROM CHANDERNAGORE TO PONDICHERRY

MORE ON SRI AUROBINDO'S COMING TO PONDICHERRY

VEDAPURI, AGASTYA, AND THE ASHRAM (ANALYSIS OF A LEGEND)

THE POLITICAL SITUATION IN PONDICHERRY 1910-1915

LIFE IN PONDICHERRY 1910 AND AFTER

FRIENDS IN PONDICHERRY

VISITORS IN PONDICHERRY 1911-1912

SRI AUROBINDO, THE MOTHER AND PAUL RICHARD 1911-1915

PAUL AND MIRRA RICHARD IN JAPAN 1916-1919

THE LAST PHOTOGRAPHS OF SRI AUROBINDO
Glossary to the Record of Yoga
This provisional glossary contains Sanskrit and other terms used by Sri Aurobindo in the Record of Yoga, the diary of his spiritual practice between 1909 and 1927. To download the current PDF version, click here .

Sri Aurobindo Institute of Culture, Kolkata

Because Thou art - Sri Aurobindo

Because he is there the Inconscient does its work,
Because he is there the world forgets to die.

A secret harmony steals through the blind heart
And all grows beautiful because Thou art.

Because thou art in him, man hopes and dares;
Because thou art, men's souls can climb the heavens
And walk like gods in the presence of the Supreme.

Because thou art, men yield not to their doom
But ask for happiness and strive with fate;
Because thou art, the wretched still can hope.

Time voyages with Thee upon its prow -
And all the future's passionate hope is Thou.

Sri Aurobindo - The Mother
Sri Aurobindo's 134th Birth Anniversary
Charts on Sri Aurobindo by TFFS children
Sri Aurobindo's Relics Installation Anniversary
Golden Jubilee of Supramental Manifestation
The Mother's Birthday celebrations
Charts on The Mother's birthday by TFFS children
The Mother's Final Arrival day in Pondicherry
Sri Aurobindo's First Arrival day in Pondicherry
The Mother's First Arrival day in Pondicherry
15.Aug.2005 - Sri Aurobindo's Birthday celebrations
Event Calendar - more events...

Whats new at Sri Aurobindo Institute of Culture
'Freedom 2006' at Galerie La Mere
Exhibition on 'Communication' - A.N.S. & T.F.F.S
'Baby's day out' at Arun Nursery School
Nainital Adventure Camp - T.F.F.S.
'Parama 2006' at Galerie La Mere
'Ramananda' 2006 at Galerie La Mere
Joya di's 70th Birth Anniversary Celebrations
Annual Sports in T.F.F.S.
'La Mere Annual 2006' at Galerie La Mere
Aspiration 2006 - a celebration of culture
Event Calendar - more events...

August 22, 2006

Peer to Peer technology and thought

The Foundation About The Foundation Our Understanding of P2P The P2P Weblog The P2P Meme Map The P2P Foundational Manifesto Other Foundational Essays Who We Are - Founders Our Expert Database P2P Resources Articles Books Case Studies Companies Conferences Curricula Encyclopedia Fiction Graphics Individuals Interviews Movements Podcasts Reference Research Resources Webcasts
Tags on the Commons paradigm: The Commons, the Tragedy of the Commons, the Tragedy of the Anti-Commons, the Cornucopia of the Commons, the Circulation of the Common, Commons-based Political Production, the Global Integral-Spiritual Commons, Information Commons, the Public Domain, Enclosure, General Public License, Creative Commons, Trust, Social Dilemmas, Wireless Commons, the Book Commons, the Genome Commons, the Science Commons
The Foundation for P2P Alternatives proposes to be a meeting place for those who can broadly agree with the following propositions, which are also argued in the essay or book in progress, P2P and Human Evolution:
that peer-to-beer based technology reflects a change of consciousness towards participation, and in turn strengthens it
that the "distributed network" format, expressed in the specific manner of peer to peer relations, is a new form of political organizing and subjectivity, and an alternative for the current political/economic order, which though it does not offer solutions per se, points the way to a variety of dialogical and self-organizing formats, i.e. it represents different processes for arriving at such solutions; it ushers in a era of ‘nonrepresentational democracy’, where an increasing number of people are able to manage their social and productive life through the use of a variety of autonomous and interdependent networks and peer circles; that global governance, and the global market will be, and will have to be, more influenced by modes of governance involving multistakeholdership
that it creates a new public domain, an information commons, which should be protected and extended, especially in the domain of common knowledge creation; and that this domain, where the cost of reproducing knowledge is near zero, requires fundamental changes in the intellectual property regime, as reflected by new forms such as the free software movement; that universal common property regimes, i.e. modes of peer property, such as the General Public Licese and the Creative Commons licenses should be promoted and extended
that the principles developed by the free software movement, in particular the General Public License, and the general principles behind the open source and open access movements, provides for models that could be used in other areas of social and productive life
that it reconnects with the older traditions and attempts for a more cooperative social order, but this time obviates the need for authoritarianism and centralization; it has the potential of showing that the new more egalitarian digital culture, is connected to the older traditions of cooperation of the workers and peasants, and to the search for an engaged and meaningful life as expressed in one’s work, which becomes an expression of individual and collective creativity, rather than as a salaried means of survival
that it offers youth a vision of renewal and hope, to create a world that is more in tune with their values; that it creates a new language and discourse in tune with the new historical phase of ‘cognitive capitalism’; P2P is a language which every ‘digital youngster’ can understand. However, 'peer to peer theory' addresses itself not just to the network-enabled and to knowledge workers, but to the whole of civil society (the 'multitudes'), and to whoever agrees that the core of decision-making should be located in civil society, and not in the market or in the state, and that the latters should be the servants of civil society
it combines subjectivity (new values), intersubjectivity (new relations), objectivity (an enabling technology) and interobjectivity (new forms of organization) that mutually strengthen each other in a positive feedback loop, and it is clearly on the offensive and growing, but lacking ‘political self-consciousness’. It is this form of awareness that the P2P Foundation wants to promote.
The Foundation for P2P Alternatives would address the following issues:
P2P currently exists in discrete separate movements and projects but these different movements are often unaware of the common P2P ethos that binds them
thus, there is a need for a common initiative, which
brings information together;
connects people and mutually informs them
strives for integrative insights coming from the many subfields;
can organize events for reflection and action;
can educate people about critical and creative tools for world-making
the Foundation would be a matrix or womb which would inspire the creation and linking of other nodes active in the P2P field, organized around topics and common interests, locality, and any form of identity and organization which makes sense for the people involved
the zero node website, i.e. the site of the P2P Foundation, would have a website with directories, an electronic newsletter and blog, and a magazine. It aims to be one of the places where people can interconnect and strengthen each other, and discuss topics of common interest.
Michel Bauwens, November 29, 2005

Topics
Open Standards Concepts
P2P Audiovisual Concepts
P2P Business Concepts
P2P Collaborative Concepts
P2P Cultural Concepts
P2P Facilitation Concepts
P2P Gaming Concepts
P2P Governance Concepts
P2P Intellectual Property Concepts
P2P Learning Concepts
P2P Media Concepts
P2P Policy Concepts
P2P Political Concepts
P2P Spiritual Concepts
P2P Relational Concepts
P2P Technologies, Infrastructure, Media, Social Software

A Universal Esoteric Science

KHEPER transformation - evolution - metamorphosis
The Egyptian symbol for transformation, metamorphosis, immortality, and the dawn. It is named after the sacred scarab (dung beetle) of Egyptian mythology; the dung ball represents the sun, so the scarab pushes the sun across the sky. It is the Egyptian equivalent of the New Age symbol of the caterpillar and the butterfly. Also for me the ball of dung which is food for the beetle's larva, represents both recycling (hence an ecologically appropriate civilization) and the transformation of the lower nature into life and divinity
Welcome to the Kheper website, over 1500 pages, dedicated to a new scientific and esoteric evolutionary paradigm concerning the nature of existence and its infinite metamorphoses, and the transformation of the Earth and the planetary consciousness to a post-singularity state of Supramental (Infinite Truth-Consciousness) divinisation . Because this is a large project, with thousands of pages to still add, upgrade, or revise, this site is likely to be under construction for some time to come. But please feel free to explore anyway.

Index of Topics A still incomplete listing of topics on this site, including coverage of various esoteric teachings and other things of interest.

M Alan's Blog Yes, I've finally decided to do what everyone else is, and have started a blog! Thanks to the folks at "Zaadz" for supplying the forum (and a very neat online community). Inasmuch as I am doing very little on my site atm because of time writing my book, and time spent on wikipedia, the blog represents my current thoughts and feelings on things. But even so, it still feels a bit preachy to be writing blog entries, so if want please come over and have your say and make your comments as well!

A New ParadigmTowards a Foundation of a Universal Esoteric Science, my first (and imho still my best) attempt at a universalist system of knowledge. With additional material by Steven Guth and Arvan Harvat. Currently I am writing a book, Evolution, Metamorphosis, and Divinisation - Chapter Outline - which will further explore these ideas. My original attempt at a Theory of Everything is no longer being revised, as some of these conceptual maps no longer reflect my current understanding. When the book is finished however, I will update that section accordingly.

EcoGnosis and AstrognosisHigher knowledge about both our human social surroundings and the natural environment which is the home we share with all other life on this planet. Also regarding our place in thw cosmos, and the the way cosmic forces impact on life and consciousness on Earth.

New CivilizationWe stand on the verge of a New Civilization, although whether this actually comes to fruition will depend on various factors, the main one being whether new spiritual and new material ways of thinking and forms of activity can overcome the old entrenched attitudes, ignorance, conservativism, and short-sightedness, that are currently destroying the planet as a living system (Gaia). It is a race against time.

Essays A selected list of longer essays and articles - more to be added and News and Events Announcements on coming events, talks, workshops, etc. Also New and Updated on this site Khepershop Our merchandise (coming soon) - if you want to buy something the profits go to supporting the upkeep of this site Your old books can help a Romanian esoteric/spiritual library and study group!
m alan kazlev Location: Melbourne, Victoria, Australia I'm an eccentric esotericist, futurist, armchair paleontologist, animal and nature lover, vegetarian, and geek. Here's my website. I also have a blog on zaadz. I follow the “Integral Yoga” of Sri Aurobindo and the Mother; for me spirituality has to be about transformation in this world, not a flight to an otherworldly nirvana, which solves none of the Earth's problems. This individual spiritual transformation has to extend out to the collective consciousness and the Earth as a whole (and ultimately beyond that to the Cosmos as a whole). I am currently writing two books; Towards an Integral Metaphysic, and Evolution, Metamorphosis, and Divinisation. The books incorporate a number of different esoteric teachings (Sri Aurobindo and The Mother, Neoplatonism, Kashmir Shaivism, Taoist Yoga, Lurianic Kabbalah, Max Theon, Barbara Brennan, etc etc). View my complete profile Archives July 2006 August 2006

Unique alchemy of choices we all embody

Just consider the odd assortment of books in my sidebar. I am quite sure that no one else on the planet has a matching list. There may not be another person in history who has read and assimilated those particular books. I am not saying that to boast, only to emphasize the amazingly unique alchemy of choices we all embody when given the opportunity to exercise those choices. posted by Gagdad Bob at 8:07 AM 1 comments Tuesday, August 22, 2006
Sri Aurobindo or the Adventure of Co... Satprem
One Cosmos Under God Robert W. Godwin
Essential Earth Wind & Fire Earth Wind & Fire
Messengers David Ritz
The Golden String Bede Griffiths
Sick Societies Robert B. Edgerton...
Advice to the Serious Seeker James S. Cutsinger...
In Search of the Unitive Vision Seymour B. Ginsbur...
Explaining Postmodernism Stephen R. C. Hick...
Michael Polanyi Mark T. Mitchell
Survey of Metaphysics Frithjof Schuon
White Guilt Shelby Steele
Manliness Harvey C. Mansfiel...
Ideas Have Consequences Richard M. Weaver
On Two Wings Michael Novak
The Orthodox Way Kallistos Ware
The Developing Mind Daniel J. Siegel
Envy Helmut Schoeck
Honey from the Rock Lawrence Kushner
The River of Light Lawrence Kushner
Josef Pieper Josef Pieper
The Culture Cult Roger Sandall
Unconscious Logic Eric Rayner
The Symmetry of God Rodney Bomford
The Beatles Bob Spitz
Modern Fascism Gene Edward Veith

The modernistic searcher after meaning may be likened to a man furiously beating the earth and imagining that the finer he pulverizes it, the nearer he will get to the riddle of existence. But no synthesizing truths lie in that direction. It is in the opposite direction that the path must be followed.... --Richard Weaver

If my mental processes are determined wholly by the motions of atoms in my brain, I have no reason to suppose my beliefs are true... and hence I have no reason for supposing my brain to be composed of atoms. --J.B.S. Haldane

It cannot be possible, logically, to call a morality "humanitarian" when it eliminates partial evils at the expense of the patient's life, but this is basically the nature of all modern progressivist tendencies. --Frithjof Schuon

Gagdad Bob Clinical psychologist Robert Godwin is an extreme seeker and off-road spiritual aspirant who has spent no less than one lifetime looking for the damn key to the world enigma. Despite years of passionate searching and careful researching for his book, Dr. Godwin still couldn't find it anywhere. This led to the realization that it didn't exist, and that if he were ever going to read it, he would first have to write it. Now that he has read it a number of times--skimming some of the hard parts--he is happy to share that burden with a wider audience of cage-free fertile eggheads interested in peering behind the annoying veil that separates them from ultimate reality. View my complete profile Knowa's Arkive October 2005 November 2005 December 2005 January 2006 February 2006 March 2006 April 2006 May 2006 June 2006 July 2006 August 2006

The dreary, ahistorical leftist dream

The problem, in my opinion, comes down to religion. One of the ways the Left has been successful in advancing its agenda is through a spurious interpretation of the first amendment that allows them to tar their ideological opponents as religious, when they are every bit as religious, only more so. They are filled with religious emotion with the religion removed, so that only the fanaticism and mystagogy remain.
Just as there is no one quite as sexual as a hysteric woman who is unconscious of her sexual provocativeness, there are few religious people (in the U.S., anyway) so religiously fanatic as a secular fundamentalist on their agenda-driven warpath. In their secular piety, they often promote an institutionalized hysteria that is just as airtight as that of the most religiously-infused paranoiac.
Freud felt that one of the purposes of dreaming was to preserve our sleep. It's one thing to dream at night, where no one can get hurt. Far more dangerous are the dreamers of the day who insist on our conforming to their ideological dream.
The left always pose as the sophisticates who have thrown off the religious shackles of our cognitive childhood, but I find them to be wearisomely crimped and parochial in their views. It is astonishing to me how narrow is their range of knowledge, especially knowledge of those realms transcending the senses. It is as if they are confined to the ethnographic here and now, at the same time narcissistically affirming the superiority of their dogma in a way similar to any primitive tribe unreflectively imprisoned in its unexamined past. Their political fantasies protect them from real knowledge of their--and our--predicament.
And like the primitive tribesman, no one really remembers the reasons for the beliefs or how to defend them. They rely on one another for reinforcement of their beliefs, and simply attack when they are challenged. Leftism is a ready-made group neurosis and pseudo-religion, full of unexamined assumptions, taboos, demonology, sacraments, salvation history, and holy ideological relics, so we shouldn't be surprised when it is defended in the same way and with the same tenacity that the ego is defended.
Often all that is new in intellectual history are new ways of defending very old beliefs--shifting defenses often borrowed from religious cognitive styles. Our existential situation is always the same, but we simply evolve new dreams to cope with it. If we're going to dream, we might as well dream big. In order to have a good dream of this life, we should inhabit as wide a cognitive space as our minds will allow--to consciously incorporate not just as much human history as we can, but human prehistory, anthropology, psychology, philosophy, cosmology, mysticism, and more.
We are a dream that the cosmos is having, and yet, the cosmos is our very own dream, something creatively enVisioned by humans. Some sort of alchemical transformation takes place in the evolving space between our own cosmic dream and the cosmic Dreamer who dreams us--if we allow it. It's the only place to live, at the intersection of the finite and infinite, of the vertical and horizontal. The dreary, ahistorical leftist dream is a poor substitute for playing along that vast shoreline where the Aion tosses up religions and ideologies like so many grains of sand. I have a little vacation home on that beach. I try to spend some time there at least once a day.
Both the religious and the secular fundamentalist could learn from the following quote by F. Wood Jones: The misfortune that has overtaken the spiritual outlook of man is that as his universe expanded, his conception of the deity did not expand with it. posted by Gagdad Bob at 9:00 AM 15 comments

Not truth, only effectiveness of language

To the extent that such intellectual garbage is applied in the real world, there is usually a 1:1 correspondence to the degree that human life is impaired. I have written about this many times (see here, here, here, here, here and here, for example) because I think it is essential that postmodern garbage not only be fought in the present, by exposing their stench for all to smell; but by long-term strategies to bring reason and reality back into the education of our young people, who are losing the ability to think critically.
If you can convince children that objective reality is an illusion; that A does not equal A; that black is white; and that good is bad; if you can make them accept that everything is subjective and relative; then you own them. They will believe any drivel. Through the appropriate manipulation of language, everything can be distorted, without the messy need to resort to facts, logic, or reason. Without a rational metaphysics--or worldview--that explains the nature of existence and reality; and without an epistemology that says our minds are able to acquire knowledge of that reality; then it is easy to enforce conformity, totalitarian thinking, and political passivity.
Ethics, or the study of how man should behave in the world--or, what is good and what is evil--is totally dependent on both metaphysics and epistemology, because it is impossible to make choices without knowledge; just as it is impossible to have knowledge without a reality that can be known by our minds. What matters in the postmodernist's convoluted thinking is not truth or falsity--only the effectiveness of the language used. Lies, distortions, ad hominem attacks; attempts to silence opposing views--all are strategies that are perfectly satisfactory if they achieve the desired effect. Ideas and reason must make way for reification of feelings; and freedom is replaced by thought control.
If you wonder why our nation seems so divided and why there is so much animosity and emotional hysteria directed against traditional values and ideas upon which this country was founded, you need look no further than the pervasive and unrelenting trickle down of postmodern theories and thinking in education, art, politics and all the social areas of life. Even science has not been immune from the nihilism and anti-reason, anti-reality agenda of the postmodernists.
If you want to understand why nothing seems to make sense; why language is abused and words don't seem to have the same definitions anymore; and can sometimes even mean the opposite of what they used to; why photographs can lie; why contradictory discourses and distortion of truth; and ad hominem attacks and a distinct reluctance to face reality are all a part of the "reality-based" community--you need look no further than postmodernism.
And finally, if you want to understand why that which is truly evil --embracing death, slavery, and nihilism--is now presented and even trumpeted as the "good"; then you would do well to understand the psychology and ideology of the covert enemies of America--and of civilization.Because only then will you be able to take out the garbage. - Diagnosed by Dr. Sanity @ 9:05 AM Comments (36)

August 21, 2006

Integral non-dualism

The Integral Advaitism of Sri Aurobindo (By Ram Shankar Misra; Published by Motilal Banarasidass Publishers Pvt.Ltd., Delhi;Price: Rs 495/-, pp.437)
Sri Aurobindo’s philosophy of integral non-dualism as pro-pounded in his magnum opus TheLife Divine is a landmark event inour view of Reality. There havebeen many general and professional discussions about it andmany will follow in the course of time. Though the dimensionsof this opus seem to escape all our rational as well as intuitiveunderstanding of things, yet even an intellectual occupationwith it is greatly rewarding.Prof.Ram Shankar Misra’s effort in this direction is onesuch noteworthy attempt. The blurb of the work says: “SriAurobindo has developed an original system of the Vedantacalled Integral Advaitism. This book gives a systematic, thor-ough and authentic exposition of his thought.” We generallyagree to this claim.In fact we have here a fairly comprehensive and well-un-derstood exposition of the Yogi as a Philosopher.
While pre-senting the metaphysics, Prof.Misra has quite pertinentlycompared this Advaitism of Sri Aurobindo with some Indianand Western systems of philosophy. In it the theory of spiritualevolution finally turns out to be not just ratiocination of thedeeper mystery of Nature and God.We have here an experien-tial foundation which also makes impeccable the Logic of theInfinite. Revelation presented to the ready intuitive mind hasthe advantage of leading it to higher grades of knowledge.When that is caught in an exposition it also becomes imme-diately valuable. “The abstract or formal reason,” says the au-thor, “has to deny the reality of one or the other aspect of theAbsolute in order to make it consistent with the laws of formallogic, which are empty of content and do not present a pictureof reality.
SriAurobindo has brought this truth into clear focusthat the a priori and unconditional application of the laws offormal logic, namely, Identity, Contradiction and ExcludedMiddle to propositions which express the nature of Reality islogically unwarranted and unjustified.” (Page vii)But this Logic of the Infinite is founded on Integral Knowl-edge. Indeed that Knowledge alone can be the true ground forthe activity of dynamic consciousness itself. The system thusoffered carries on it the stamp of the knowledge of a spiritualseer, it becomes a drishtanta with the infallibility of somehigher truth of the Self. We have therefore, metaphysically,three elements of Sri Aurobindo’s Non-dualism: OmnipresentReality as the creator of all that is and that could be more, theLogic of the Infinite governing the process, Integral Knowl-edge as the basis of its action.
The author further points out, and rightly so, that “SriAurobindo’s theory of individual and cosmic evolution andhis conception of the destiny of man do constitute novel andnotable features of his philosophy.”(x) This is a multi-strandedtheory with the urge to grow from below and with the constantpressure of higher levels bringing their powers and felicitiesinto the lower manifestation. Avatarhood is one significantaspect of the latter. This evolution is finally to effect the estab-lishment of a race whose governing consciousness shall be thecreative Truth operating in the freedom of progressive delight.There will be the race of gnostic beings.A pertinent question that arises here is: will the gnosticbeing be any different than the Avatar? The function of theAvatar is to establish a new principle of consciousness andenable evolution to grow more and more into the secret divinitythat is pressing to manifest itself with an increasing play of itshigher possibilities.
Establishment of Dharma,dharmasansthapanam, has been proclaimed to be the functionof Avatarhood. In the case of the supramental Avatar it will bethe supramental Dharma that will be founded. If so, we do notunderstand the following statement of Prof.Misra:“… the Avatarenables humanity to get the light of the divine, to raise itself tohigher status, yet he does not effect any radical change in thenature and working of the universe… he does not give anyhigher and permanent principle to the universe.” (p.382) Incase we are to accept this statement then it will make the workof the supramental Avatar, for instance, meaningless. Of coursein contrast to the push given by the Avatar, the nature of thegnostic being will be always to grow here in the divine dimen-sions. The Avatar accepts the conditions of the world-igno-rance, which cannot be the case of the new race that lives everin the widening Truth-Consciousness.Is Sri Aurobindo’s The Life Divine a book of philosophy?
In the strictest sense it is not, though it may have plenty ofphilosophy in it. It certainly cannot be put in the class of theusual Western philosophies with their heavy bias on academicrationalism. Will then Prof.Misra’s presentation possess anyprofessional validity to take the work for a serious scholasticstudy or as an exegesis of great concern? In this context wemay pertinently look into the question that has been raised byhim: “supposing that the supramental evolution does not takeplace, will it not affect the integral Advaitism of SriAurobindo?”(Page 423) In his opinion whether this evolution takes place ornot SriAurobindo’s thought-structure will still uphold the ten-ets of integral Advaitism. In other words, evolution or no evo-lution the metaphysical aspects of The Life Divine standundisputed.We are not very sure about it. In his enthusiasm to endorse and vindicate integral Advaitism the author seems tohave gone a bit too far by cutting himself off from the will thatis there behind evolutionary reality.
If the Logic of the Infiniteis the foundation and if it is the natural outcome of IntegralKnowledge, then some such similar ever-growing evolution-ary manifestation is already implied in it. Otherwise the veryraison d’être of existence would get knocked off or else makethe world again meaningless and illusory.Notwithstanding these comments, we must say that Prof.Misra has done a commendable job. He is a well-known inter-preter of Indian religious and philosophical thought and hispresent work adds substantially to the understanding of deepspiritual propositions. It is also a significant contribution to thephilosophical expositions of SriAurobindo. Comparative phi-losophy as presented here can be an alert guide to approachThe Life Divine with yet another standpoint.— R.Y. Deshpande
Sri Aurobindo Ashram, Pondicherry - 605 002, IndiaPhone : (+91-413) 334980, 223328, 334072 Fax : (+91-413) 223328, 334836E-mail : sabda@sriaurobindoashram.orgURL: http://sabda.sriaurobindoashram.org

Ascent or Eros and Descent or Logos

Integral Religion Uniting Eros and Logos Daniel Araya
Background
There remains a lingering need for further consideration with regard to the spiritual and transpersonal stages of humanity's sociocultural evolution. More to the point, it would seem that the discord between Ascent (Many to the One) and Descent (One to the Many) remains largely unresolved within Integral Studies thus far. This paper is, in part, an attempt to resolve this discord.
Abstract
The purpose of this paper will be to consider the potential realization of an integral religion. As the philosopher Ken Wilber suggests, human evolution is driven by the teleological ascension of Mind or Spirit. In this way, Mind is both transcendent as God and immanent as evolution. Following this understanding our thesis is simply that human evolution is the underlying principle of both Eastern and Western religious traditions. As this paper will show, Eastern religion demonstrates the spiritual psychology of evolution, while Western religion demonstrates the spiritual sociology of evolution. Eastern religion, following the course of Ascent, seeks to unite humanity's consciousness with God; while Western religion, following the course of Descent, serves God's manifest unfolding. The profound and engrossing work of Ken Wilber and his interpretation of the Eastern spiritual traditions will be examined here as the basic architecture for a transpersonal understanding of psychological development. In addition, we will attempt to decipher the Western spiritual traditions in terms of the transpersonal advance towards divine civilization. Finally, we will suggest a basic framework for uniting these two paths in one complimentary form, in one integral religion.
Introduction
As the modern mystic Sri Aurobindo (1872-1950) writes in the Ideal of Human Unity,
A spiritual religion of humanity is the hope of the future… A religion of humanity means the growing realisation that there is a secret Spirit, a divine Reality, in which we are all one, that humanity is its highest present vehicle on earth, that the human race and the human being are the means by which it will progressively reveal itself here. It implies a growing attempt to live out this knowledge and bring about a kingdom of this divine Spirit upon earth. By its growth within us oneness with our fellow-men will become the leading principle of all our life, not merely a principle of cooperation but a deeper brotherhood, a real and an inner sense of unity and equality and a common life.-Chapter XXXV, p. 307 (July 1918)
As Aurobindo concludes, the foundations for a universal humanity are to be found in a spiritual unity. Yet, no such worldview has become embedded within modern political institutions thus far. Lacking a framework for such transpersonal advancement, humanity has achieved little progress beyond modern mental-egoic civilization. Today, postmodern thinkers are consumed by the urge to transcend the maladies afflicting modern society; yet, as Aurobindo writes, the motivating force behind human transformation still remains to be fully actualized. Through the course of this paper we will consider the potential realization of this higher transformation within an emerging "religion of humanity".
1. Integral Spirituality
Aurobindo is perhaps the first thinker to envision an integral approach to spiritual development. As Georg Feuerstein observes, Aurobindo's approach combined personal aspiration "from below" with divine grace "from above".[1] As Aurobindo writes,
A divine life in a material world implies necessarily a union of the two ends of existence, the spiritual summit and the material base. The soul with the basis of its life established in Matter ascends to the heights of the Spirit but does not cast away its base, it joins the heights and the depths together. The Spirit descends into Matter and the material world with all its lights and glories and powers and with them fills and transforms life in the material world so that it becomes more and more divine.[2]
Aurobindo's Integral philosophy synthesized the mystical realization of the East with the earthly transformation of the West. He believed that a universal spirituality was inevitable in the course of Spirit's evolution. Today, our task is to continue his work, to unite the Eastern and Western religious traditions and thereby contribute to Spirit's ultimate emancipation...
As Aurobindo makes clear, an integral spirituality must unite Ascent and Descent, yoga and divine civilization. As the Eastern paradigm demonstrates, nondual realization joins humanity with the Source and Summit of consciousness. As the Western paradigm demonstrates, through service to this Summit, the Godhead manifests in stages of Revelation towards an integral civilization. Put simply, these paradigms are interdependent dimensions of an integral Reality (inward and outward, feminine and masculine, yin and yang).
Through the course of this paper we have examined these two complimentary spiritual currents: the current of Ascent or Eros and the current of Descent or Logos. Uniting these two interpretations we have said that God is Mind. As Aurobindo points out, it is this Mind that powers evolution, moving humanity towards ever higher stages of consciousness. In humanity, we see the living mirror of this Divine Mind, the image, par excellence, of Its' Descent. And ultimately, as humanity ascends into the heights of consciousness, the Godhead ceaselessly descends as an ever-advancing civilization.

The greatest poet & philosopher of India

by Rich on Sun 16 Apr 2006 10:22 PM PDT Permanent Link Author: Jyotirmaya Sharma: asst. editor of the Times of India, a past lecturer at Oxford and Delhi, current member of the Indian Institute of Advanced Studies, etc, etc.The book: Hindutva, Exploring the idea of Hindu Nationalism Published by: Viking Penguin© Jyotirmaya Sharma, 2003
Response by Jyotirmaya Sharma on Mon 21 Aug 2006 01:34 PDT Profile Permanent Link
I still think that you have got hold of some terms that you neither understand, nor do you know how to use them well. Just using words like `orientalists' as words of abuse doesn't serve any purpose. I do understand that piety rather than serious scholarship or a well-worked out theoretical framework informs your ramblings here. As for the Peter Heehs quote that you mention, it was written before the quote I mentioned in my last post. Let me also tell you another thing. Don't use the word `journalist' as another word of abuse.
I have taught philosophy for long years, have first language proficiency in Sanskrit, I know my texts, and don't resort to using words like `epistemology' to make my writing look weighty. If you are so concerned with the falsity of my arguments, spend your time in writing a better book, rather than offering me employment in The Sun or The News of the World. I would have thought that if indeed Sri Aurobindo's spiritual works had had any impact on you, you would have been less strident, certain less pompous, and most certainly less full of your own self. One last thing, and I wish never to react to you ever again, never mind what the provocation is: Stop giving certificates to people without measuring up. Otherwise, your strident prose seems nothing but the manifestation of an unthinking believer and of someone whose little knowledge has become a burden to him. Science, Culture & Integral Yoga
by Rich on Mon 21 Aug 2006 07:58 AM PDT Profile Permanent Link You have given me a response which I certainly would have expected from one involved in proping up a straw man thesis, with little serious scholarship, or attention to detail. You make assertions yet provide no evidence, nor offer any responses to reply to questions raised by your most unbalanced treatment of Sri Aurobindo in your skewed history of Hinduvta. Rather you respond by citing qualifications from your resume as if your accomplishments will save you from the atrocious scholarship you flaunt in your book. And then you call me full of myself? ( btw thats a charge which in Texas we take pride in!!! To be a zealot and unthinking believer is almost a close second, so thanks for your sweet thoughts! ) Maybe the Sun, the New York Post, or the National Enquirer would be a better place for your journalism after all. Your defense of your thesis certaily seems like an editorial response from one of those newspapers. And by the way I also read the Heeh's article and asked him about it, and I can tell you quite certainly, that he in no way is in love with your writing either. I think if you actually would have read the article he wrote: The uses of Sri Aurobindo, mascott, whipping boy, or what? you would have known that! But I guess that all you are interested in is a whipping boy! hugs rich
by Jyotirmaya on Mon 21 Aug 2006 12:15 PM PDT Profile Permanent Link Well, I thought I would not respond to you, but I feel tempted now. If you stop flaunting your Texan pride -- whatever it means or amounts to -- and read even your blog, your invective would shame any self-critical individual, not to mention your pompous and inaccurate description of me.
Let me tell you a thing or two about what you call my unbalanced treatment of Aurobindo. I read Sri Aurobindo's complete works for my M.A. thesis, which was supervised by an Aurobindo devotee. He remains a friend even today and we disagree on Aurobindo. My former supervisor also remains a staunch devotee. If only you were to stop issuing certificates of merit to people, along with your propensity to get people fixed in jobs, you'd be able to turn into a civilised human being, which of course might go against your being a Texan. As for Peter Heehs not being in love with my writing, I have no problem with that. Unlike you, I don't suffer from a pathological need to make people accept everything I say, nor do I expect them to love every individual who happens to be my object of veneration. Peter Heehs and I corresponded for a period after he wrote his first comments on my book. I admire him for his scholarship, even if I don't share his perspective. One piece of unsolicited adviseto you, though: You use far too many adjectives (Is it another Texan virtue?) to support your splenetic outbursts. And I am very reluctant to accept your hugs either: It seems like a brutal embrace.
by Rich on Mon 21 Aug 2006 10:09 PM PDT Profile Permanent Link Thanks partner for your sweet response, Well a lot of things could be expected of a Texan, but a civilized human being is surely not one of them. In that regard however, I'd have to grant you honorary status as a Texan, because your style here certainly betrays your secret heritage.
If you wrote your Master's thesis on Sri Aurobindo under a devotee's supervision and all you could come up with was the concocted tale you told in your book, I would have to question how you even got out of grad school. Because in short, your arguments bespeak no rigor and your thesis appears to be indefensible. I mean all you have said in response to comments and criticism of your work is basically: You suck. (and moreover your adjectives suck too) You've also straddled the profession of psychoanalysis to account for my pathology in not liking your book. The fact that you got me stereotyped is certainly no surprise given your talent for throwing stereotypes around and the great job you do in squeezing the facts to fit the caricature you create. The subtlety behind such an intelligence now has me convinced that you really are a Texan, because it certainly accords with the state motto: Ignorant and Proud of It! from one invective hurler to another. cheers rich Science, Culture & Integral Yoga
Tusar N. Mohapatra said: Let us not forget that the book was published in 2003 in the heydays of Hindutva politics. Many people sought that short-cut to fame through that route. But all said and done, Jyotirmaya Sharma, the rare combination of a philosopher-journalist, has not done justice to the legacy of the greatest poet and philosopher of Modern India. The five dreams Sri Aurobindo spoke of in his radio broadcast on the eve of August 15, 1947 is his message to the nation as well as to the world. All portrayals of him must measure up to that level; anything less is a cruel betrayal.
Mukul Kesavan called him the worst poet of Bengal. Irreverence to great men is seen as a short route to glory. But, Jyotirmaya must make amends. He should first write a critique of Sri Aurobindo's philosophy, and then an estimate of his poetry and, thereby, get ample chance to learn more about him.

The stamp of divine election

Shades of Orientalism by Peter Heehs History and Theory May 2003 multiworld.org
Struck by Aurobindo’s passage from Cambridge classicist to Sanskrit scholar to revolutionary publicist to philosophical yogin, many writers have sought clues in his early life, scripting selected biographical data into explanatory narratives. His disciples find evidence of the future yogi almost from his birth and the stamp of divine election on all his actions.

The historian Leonard Gordon condemns this hagiographical approach, offering instead a jejune pop psychology (“Aurobindo’s lifelong obsession with mother figures dates from his childhood…”). More sophisticated and fruitful is political psychologist Ashis Nandy’s “enquiry into the psychological structures…,” in which he contrasts Aurobindo with Rudyard Kipling…Nandy is weakest when dealing with Aurobindo’s spiritual life, falling back, like Gordon, on unsubstantiated guesswork…(p.179)