[Further, as I point out in the Micropolitics treatise, there is no lack of transformative figures in recent Islamic history analogous to those figures in Indic thought and practice Wilber favors, such as Aurobindo and Ramakrishna: those right on the cusp of modernity, or right in the thick of it. How is it possible for Wilber to imagine a figure like Adi Da as the Avatar of the Age, but not Mirza Ghulam Ahmad or Baha'u'llah? To answer this question, one would need to know how Wilber regards the Ahmadiyya and Baha'i movements respectively, and in comparison to those movements he evaluates favorably. (title unknown)
from For The Turnstiles by DGA]
[Sri Aurobindo integrates in his darshan a transcendental Being and an immanent Becoming. Under the ontology of the modern, this makes the transcendental aspect of his teaching vulnerable to appropriation as metaphysics. Given its integral scope, this runs the danger of a totalism of unprecedented scale if an ideological construction takes priority over a praxis based on immanent becoming. An ethics of practice as affirmed by Connolly, in which access to transcendental Being is strictly mediated by phenomenological processes of Becoming needs to become part of the social habitus of Integral Yoga, if it is to avoid its contemporay slippage into the internally policed domain of an integral theology (or worse). Re: White Noise - a book review by William E. Connolly Debashish Sun 09 Aug 2009 02:27 PM PDT]
[Tradition and the rhetoric of right: popular political argument in ... - Google Books Result by David J. Lorenzo - 1999 - evil is not absolute in Aurobindo's system because particularistic self-identifications, whether on the individual or cultural levels, are not in themselves wrong. They have epistemological worth and are a necessary part of the Divine project of diversification. The Divine wants individuals and cultures to develop themselves in unique ways as part of the process whereby the potentialities of material existence are exploited.]
"Wilber favors" Sri Aurobindo not out of mercy but because of metaphysical compulsion and hence Banerji's fears seem to be valid. But perceiving the present imperfections as unforeseen offshoots would imply a diminished darshan and an integrality that limps. Luckily, that is not the case.
The Mother & Sri Aurobindo in their utter sensitivity toward the human condition have conceded enough leeway for us. For instance, The Mother justifies continuance of religion as human beings need “a fixed framework for their narrow thought and limited action." A joyful participation, therefore, is the key with faith anchored to a certitude of benevolence. [TNM]