Tag Archives: INTEGRAL YOGA/IY PHILOSOPHY

Sri Aurobindo’s Vision and the 20th Century by Rod Hemsell

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. ...
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Integral Psychology – Theorizing its Disciplinary Boundaries

The following is a revised transcript of a talk given 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
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The Yoga of Self-Perfection and the Triple Transformation, by Richard Hartz

... 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.
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Sri Aurobindo and Transpersonal Psychology – by Michael Miovic, MD

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. ...
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Transcript of Matthijs Cornelissen: Sri Aurobindo’s Theory of Knowledge (Port Townsend WA 2005)

Science as we now know it is to quite an extent based on the philosophy of Descartes and Descartes is much maligned; but actually he was an amazingly naïve and religious man. What everybody knows is that he said "'Cogito ergo sum”, i.e. "I think, therefore I am" and of course everybody who knows a little about Yoga knows that you can very well be without thinking, and that your real existence has nothing to do with your thought. So we tend to look down on him, but what's most amazing is not that famous sentence, it is one that follows a little later. His attempt was to start with absolute doubt and then find out what would stand as certain knowledge. The first thing he could not doubt was his own thinking. But even when he looked outside, his doubt didn’t go very deep. When he divided the world into two, the inner, thinking part that was to be looked after by religion and the outer, extended part that was to be studied by science, even for the science part, his doubt really didnt go further than the first step. He said, all I can build upon is what the senses give me, and then he added that the senses could not be wrong “because God has given them to us and God cannot be that malicious that he would give us false witnesses.” I think that's really touching and so incredibly naïve.
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