In this essay I examine what Sri Aurobindo referred to as the humankind’s double nature consisting of its animal nature of instincts impulses desires and automatisms and its higher, self-reflective, mental, aesthetic, ethical and spiritual nature. I particularly study humankind in terms of modern western individuals, with their damned-up repressed instincts. I then study the Evil Persona as defined by Sri Aurobindo, suggesting that it be understood in light of the persona as presented by C. G. Jung. Sri Aurobindo defined it as a being that is attached to the sadhaks who creates wrong conditions. The persona is the ideal image and mask that one wears to present oneself to the world, either professionally or otherwise. Although the persona serves the purpose of greasing the wheels of life, one is enjoined not to identify with its false wrappings. The Evil Persona, in fact, seems to be a product of both the workings of the persona, and also the shadow. The brighter and more virtuous the persona, then the darker is the shadow, the repressed other side of the coin. If the falseness of the Evil Persona can be relegated to the field of the Asura of Falsehood, then the darkness of the shadow is the realm of the Asura of Ignorance.
In this essay I discuss the significance of both individuation and what Jung refers to as the individuation process. Individuation is the natural fulfillment of life which, in some cases, can be perverted. I turn to several psychologists, both developmental and individual, for thoughtful observations on how lives can find fulfillment and individuate in the normal way.
This paper is about care of the Self. I observe that there is an evolution of consciousness and that, today, we are being asked to make a quantum leap in consciousness. I also make some comments on the contemporary “spirit of the times” and its pathology.
In this paper I discuss the way of the heart, indicating that it involves coming to terms with shadow values. I begin with observations on talks given by Marion Woodman and Robert Johnson. I then discuss myth as revelation of a divine life, following a statement made by Jung in his autobiography. Myth has traditionally played several important functions for society, including describing a meaningful cosmology, relating consciousness to the awe and mystery of life, supporting a moral order and guiding people psychologically in their quest for knowledge. The two creation myths of Genesis are the two most significant myths of the Western psyche. During the Middle-ages, the fall and redemption of humankind through Jesus Christ became the major guiding myth. Today we have no myth unless one takes science and technology driven by consumerism as our guiding principle.
In this essay I continue the discussion that I began in Jung’s Later Visions, Individualized Global Consciousness and Completed Individuation in Light of the Yoga of Sri Aurobindo and the Mother. I begin by discussing the meaning Jung gives to the unus mundus and show its significant similarities, of which and differences to Sri Aurobindo’s understanding of the Supermind. as well as discernments. I include in this discussion the process of ascent and descent, with emphasis on the descent, which is common to the path of both Sri Aurobindo and the Mother, and Jung. From there I discuss three variations of Advaita Vedanta, the path of Adi Shankara, born in the eighth century CE, and credited with having established Advaita Vedanta on a philosophic basis, the teachings of the Shankara lineage in its contemporary expression, and then Śrī Ramana Maharshi’s popular contemporary spiritual teachings. I draw some conclusions as to the limitations of Advaita Vedanta in comparison to Sri Aurobindo’s and the Mother’s path of Integral Yoga. Following this discussion, I continue my amplifications on Jung’s Coniunctio vision from an earlier essay mentioned above, and differentiate the Supermind consciousness from the Overmind consciousness, while relating them to Jung, his psychological work and, I believe, his having attained global knowledge.