The Baha'i Studies Listserv Mostly new from the Unity Model <http://unities.bahaifaith.info/> book:
Previous turns of Critical Realism were, to Bhaskar, representational realist philosophies of relativity and duality. Meta-Reality, however, is not a conceptual framework. It is a model, a manual, and a methodology for a non-dualist, transcendental emancipation from the limits of pure duality. In addition to Bhaskar's cosmic envelope, Unities of All Things <http://bahaifaith.info/>^(TM) and my emancipatory, unific social and economic development project on Autism <http://neurelitism.com/> might be examples. Similarly, Carl Jung was emancipated from the "exclusively personal" Freudian unconscious through his idealistic collective unconscious <http://www.bahaistudies.net/asma/collective_unconscious.pdf> of archetypes: Whereas the personal unconscious consists for the most part of complexes, the content of the collective unconscious is made up essentially of archetypes. The concept of the archetype, which is an indispensable correlate of the idea of the collective unconscious, indicates the existence of definite forms in the psyche which seem to be present always and everywhere. Mythological research calls them "motifs"; in the psychology of primitives they correspond to [Lucien] Levy-Bruhl's concept of "representations collectives," and in the field of comparative religion they have been defined by [Henri] Hubert and [Marcel] Mauss as "categories of the imagination." Adolf Bastian long ago called them "elementary" or "primordial thoughts." From these references it should be clear enough that my idea of the archetype---literally a pre-existent form---does not stand alone but is something that is recognized and named in other fields of knowledge. My thesis, then, is as follows: In addition to our immediate consciousness, which is of a thoroughly personal nature and which we believe to be the only empirical psyche (even if we tack on the personal unconscious as an appendix), there exists a second psychic system of a collective, universal, and impersonal nature which is identical in all individuals. This collective unconscious does not develop individually but is inherited. It consists of pre-existent forms, the archetypes, which can only become conscious secondarily and which give definite form to certain psychic contents. Carl Gustav Jung, The Concept of the Collective Unconscious <http://www.bahaistudies.net/asma/The-Concept-of-the-Collective-Unconscious.pdf>. By far the greatest number of spontaneous synchronistic phenomena that I have had occasion to observe and analyze can easily be shown to have a direct connection with an archetype. Carl Gustav Jung, Synchronicity. Princeton, NJ. Princeton University Press. 1960. Page 65. For we have in medieval alchemy the long-sought connecting-link between Gnosis and the processes of the collective unconscious, observable to us to-day in modern man. Carl Gustav Jung (forward) to Richard Wilhelm (translator), The Secret of the Golden Flower <http://www.bahaistudies.net/asma/the_secret_of_the_golden_flower2.pdf>. Page xiv. For Freud ... the unconscious is of an exclusively personal nature .... A more or less superficial layer of the unconscious is undoubtedly personal. I call it the personal unconscious. But this personal unconscious rests upon a deeper layer, which does not derive from personal experience and is not a personal acquisition but is inborn. This deeper level I call the collective unconscious. I have chosen the term "collective" because this part of the unconscious is not individual but universal .... Carl Gustav Jung, The Archetypes and the Collective Unconscious. R.F.C. Hull, translator. Princeton, NJ. Princeton University Press. 1969. Page 3. Pitirim A. Sorokin's Integralism, which was previously considered, and his applied science of amitology appear to have been aspects of his own emancipatory project: ... to guide myself through the chaos of the Sensate Gotterdammerung [German, Götterdämmerung, twilight of the Gods or complete destruction], I completed my building of the Integral Weltanschauung [German, worldview]--an integral system of science, religion, philosophy, sociology, psychology, economics and the fine arts. In my mentality and conduct this Weltanschauung replaced the tattered remnants of the obsolescent Sensate philosophy. Unifying into one harmonious whole the universal and perennial values inherent in Sensate as well as Ideational Weltanschauungen [German, worldviews], and being free from the false values of each, the Integral Standpoint has served me more adequately than any other viewpoint.... Integralism has wisely guided my conduct amidst the bloody debris of the crumbling Sensate civilization. Pitirim A. Sorokin, Long Journey: An Autobiography of Pitirim A. Sorokin (Rowman & Littlefield, 1963). Page 325. The historical moment has struck for building a new applied science or a new art of amitology---the science and art of cultivation of amity, unselfish love, and mutual help in interindividual and intergroup relationships. A mature amitology is now the paramount need of humanity. Its development tangibly determines the creative future of homo sapiens. Such a science is the antidote to the Machiavellian Prince. Pitirim A. Sorokin, On the Practice of Sociology. Edited and with an introduction by Barry V. Johnston. Chicago. University of Chicago Press. 1998. Page 302. Through his own realizational project, physicist David Bohm ultimately concluded that the universe could be understood in terms of explicate and implicate orders. These two concepts resemble Bhaskar's distinction between duality and non-duality. Inner and outer self-improvement is, to Bohm, "intrinsic in the structure of thought": The hologram seems, on cursory inspection, to have no significant order in it, and yet there must somehow be in it an order that determines the order of points that will appear in the image when it is illuminated. We may call this order implicit, but the basic root of the word implicit means "enfolded." So in some sense, the whole object is enfolded in each part of the hologram rather than being in point-to-point correspondence. We may therefore say that each part of the hologram contains an enfolded order essentially similar to that of the object and yet obviously different in form. As we develop this idea, we shall see that this notion of enfoldment is not merely a metaphor, but that it has to be taken fairly literally. To emphasise this point, we shall therefore say that the order in the hologram is implicate. The order in the object, as well as in the image, will then be unfolded and we shall call it explicate. The process, in this case wave movement, in which this order is conveyed from the object to the hologram will be called enfoldment or implication. The process in which the order in the hologram becomes manifest to the viewer in an image will be called unfoldment or explication. David Bohm and Basil J. Hiley, The Undivided Universe: An Ontological Interpretation of Quantum Theory. New York. Routledge. 1995. Pages 353-354. I should think it is natural in thought to project this goal of becoming better. That is, it is intrinsic in the structure of thought.... If it is good to become better outwardly, then why shouldn't I become better inwardly? David Bohm and Jiddu Krishnamurti, The Ending of Time (Dialogue). New York. Harper & Row. 1985. 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