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Consciousness and Its Transformation Sri Aurobindo's Contribution

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Consciousness and Its Transformation Sri Aurobindo's Contribution Consciousness and its Transformation Sri Aurobindo’s contribution editor: Matthijs Cornelissen last revision: 2002 Consciousness and its Transformation CONTENTS Matthijs Cornelissen: -- Introduction Section One: Integral psychology A. S. Dalal: -- Reversal of consciousness, thoughts on the psychology of the new birth Bahman Shirazi:┘Integral psychology, metaphors and processes of personal integration Shraddhavan:┘Savitri, a key to Sri Aurobindo’s psycho-cosmology Section Two: Integral psychotherapy Brant Cortright: -- Integral psychotherapy as existential Vedanta Alok Pandey: -- Practical aspects of integral psychotherapy Soumitra Basu: -- Integral psychotherapy: personal encounters Michael Miovic: -- Towards a spiritual psychology: bridging psychodynamic psychotherapy with integral yoga Section Three: Integral yoga and the Indian tradition Arabinda Basu: -- Sri Aurobindo’s metaphysical psychology: a brief introduction Chote Narayan Sharma: -- Consciousness and its transformation Ananda Reddy: -- Vedantic yoga-psychology Vladimir: -- Sanjnana, ajnana, vijnana, prajnana Aster Patel: -- Working in Matter Section Four: Modern psychology and spirituality S. Narayanan: -- The probabilistic orientation George Mathew: -- Models of consciousness and its transformation Jane Henry: -- Developing creativity S. K. Kiran Kumar: -- Contextual approach to meditation and integral psychology K. Krishna Mohan: -- Spirituality and well-being: an overview Section Five: Epistemology and methodology Max Velmans: -- A map of consciousness studies Dennis Hargiss: -- Integral phenomenology: a method for the “new psychology”, the study of mysticism and the sacred Sangeetha Menon: -- Beside the “intentor” and the “integrator”: looking at two “faces” of consciousness Kundan: -- Beyond postmodernism: towards a future psychology Ulrich Mohrhoff: -- Beyond the cookie cutter paradigm Section Six: Workshops Jan Maslow: -- Insight dialogue session Don Salmon: -- Voyaging through worlds of splendour and calm: an experience of integral pscyhology Appendixes Addresses of the authors Index Introduction Matthijs Cornelissen The 24 papers collected in this book were all presented during the Second International Conference on Integral Psychology, which was held in the Sri Aurobindo Ashram at Pondicherry in January 2001. The aim of this conference was to encourage research on consciousness in the light of Sri Aurobindo and The Mother, and to lay bridges between their work and psychology as an academic science. The interest in consciousness within science has gone over the years through many ups and downs. The subject was virtually taboo right from 1920 till the late seventies. But since then the situation has gradually changed, and the last couple of years have seen a tremendous increase in the number of books and articles published on consciousness, not only in the popular press, but also by reputed academic publishers and peer-reviewed journals. This renewed interest in consciousness seems to have arisen mainly from the confluence of recent developments in neurophysiology, artificial intelligence and cognitive psychology. Neurophysiology is getting closer and closer to finding the exact neurological correlates in the brain of the mental processes that take place in the mind. Recent developments in Artificial Intelligence show that many mental processes that till recently were considered the prerogative of the conscious human mind, can now be imitated by computers that operate without any apparent consciousness. At the same time psychological research has shown that even in us, human beings, almost all cognitive processes can take place without any direct involvement of our conscious awareness. So the question arises what our consciousness actually is, what purpose it serves biologically and how it interacts with, depends on, or gives rise to the material process in the brain. Many answers to these questions have been suggested, but none of them is considered completely satisfactory and it is becoming increasingly accepted that satisfactory answers may never be obtained from within the purely physicalist framework that has dominated the field so far. There has been an impressive quantity of excellent, sophisticated research on the physical correlates of consciousness, but virtually no research worth the name on the nature and development of consciousness itself. It has been suggested by several authors that useful approaches to consciousness research might be found in the Indian spiritual traditions. Though some interesting work has been done in this direction, especially on the basis of Buddhist thought, creating a true integration of traditional Eastern spirituality and modern, largely Western, science has not been found simple. While the two approaches have some common elements, like their respect for experience and experiment, their basic philosophies and objectives are too far apart. Sri Aurobindo's work in this area could make a major, perhaps a decisive contribution. Sri Aurobindo's philosophy is able to serve as a comprehensive alternative to the fundamental ontological and epistemological premises on which science at present is basing itself. Sri Aurobindo has not only provided a well-worked out ontology and epistemology, but he has also given detailed descriptions of yogic processes and techniques that can be translated into the core elements of a new methodology appropriate for the rigorous and systematic study of the subjective aspects of consciousness. These two elements could form the foundation for a whole new approach to science in general, but they are specifically relevant for psychology, which they can transform into a truly Integral Psychology that is capable of looking after both the objective and the subjective aspects of our existence. Sri Aurobindo has also produced, together with the Mother, a real treasure of psychological insights that are not only relevant for those who do yoga, but for anybody interested, personally or professionally, in the working of the human psyche. This work may prove to be especially valuable for the development of new forms of applied psychology, like integral psychotherapy, integral education, human resource development, and personal growth. It is these applications of integral psychology that will make a true integration of spirituality and modern life pragmatically feasible. One could summarise Sri Aurobindo's contributions to the field of consciousness studies in five closely related points. First of all there is the unequalled height and profundity of his own realisation and the work he and the Mother have done to make the supramental consciousness operational within the earth atmosphere. Second there is the vastness and perfection that we find in his synthesis of the different systems of yoga. Leaving aside everything that is narrow, external, or limited, he took of each system the psychological essence and uplifted it by aiming not only at liberation, but at a complete, supramental transformation of the human being. Third, he created a wonderful, comprehensive philosophy in which all the different schools of Indian thought fit beautifully, not diminished, but enriched and fulfilled by the wider framework in which they find themselves. Fourth, he developed a psychological system that is in the best sense of the word integral. It not only encompasses all aspects and levels of human nature, but it looks at them from the perspective of an ongoing individual and cosmic evolution of consciousness, so that each little element or movement is linked back to its divine origin and points forward to its divine fulfilment, finding there its true significance and meaning. Finally, there is the sheer beauty and perfection with which Sri Aurobindo has expressed his insights. We know from the Record of Yoga how much of his personal sadhana was directed towards the perfecting of his mind and will as instruments of expression for the truths he encountered. The awesome quality of his writings, especially Savitri, is perhaps the most concrete proof of the validity of his psychological theories and the efficacy of the methods of his Yoga. One of the things one would like to see at present is that more people begin to study his work, delve into the treasure house of the spirit, open their mind to its marvellous vistas, open their heart to the infinite love and wisdom that is hiding below the surface of our human existence. It is with this in mind that the Second International Conference on Integral Psychology was organised. The Second International Conference on Integral Psychology The first International Conference on Integral Psychology was held in Matagiri in October 1999. There is a tangible spiritual atmosphere in Matagiri and this meeting of about 28 people, all deeply interested in both psychology and Integral Yoga, was marked by a sustained sense of harmony and genuine communion. The second conference, of which this book contains the proceedings, was in this respect a true continuation of the first. But there were two areas in which the second conference differed considerably from the first: the variety of the participants and the richness of intellectual content. When we formulated the central objective for this second conference as the building of bridges between Sri Aurobindo's work and Psychology as an academic science, we could hardly imagine how well this objective would be reflected in the backgrounds of the 110 participants and in the topics of the 24 formal presentations and the multitude of informal exchanges. There were 3 representatives
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