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Jan Krikke is a former Japan correspondent for various media and former managing editor of Asia 2000 in Hong Kong. He pioneered the study of axonometry, the Chinese equivalent of European linear perspective overlooked by Jean Gebser. He is the author of several books, including Leibniz, Einstein, and China, and the editor of The Spiritual Imperative, a macrohistory based on the Indian Varna system by feminist futurist Larry Taub.

Contextualizing Integral Theory

Jan Krikke

Indian spiritual philosophy played a key role in the birth of the New Age Movement and in Ken Wilber's Integral Theory. New Age "mainstreamed" Indian practices like yoga and meditation, and Wilber integrated Indian spirituality in his philosophical framework. But in "translating" India's spiritual traditions for a Western audience and taking it out of its cultural environment, New Age and Ken Wilber "decontextualized" India's spiritual tradition. Which raises the question: What is the original Indian context or environment in which its spiritual traditions developed? A session with ChatGPT offers to following observations.

Q1 - Indian spiritual philosophy plays a key part in movements like New Age and Ken Wilber's Integral theory. Is it fair to say that these movement have decontextualized Indian thought?

Yes, it's fair to say that movements like New Age spirituality and Ken Wilber's Integral Theory have often decontextualized Indian spiritual philosophy. Here's why:

Decontextualization in the New Age Movement:

The New Age movement borrows heavily from Indian spiritual traditions, such as yoga, meditation, chakras, karma, and reincarnation. However, these ideas are often stripped of their original cultural, philosophical, and ethical contexts:

- Simplification of complex ideas: For example, concepts like "karma" or "chakras" are often presented in simplistic or universal terms, without the deep metaphysical and ethical frameworks found in traditional Indian texts like the Upanishads or the Bhagavad Gita.

- Mixing traditions: The New Age movement tends to blend Indian spiritual practices with ideas from other traditions (like astrology, Western occultism, or indigenous beliefs) in a way that can dilute their original meanings.

- Commercialization: Indian spiritual practices like yoga are sometimes commodified as fitness or wellness products, focusing on the physical or psychological benefits without attention to the broader spiritual or philosophical teachings.

Ken Wilber's Integral Theory:

Ken Wilber's Integral Theory also draws from Indian spiritual traditions, particularly from Vedanta, Buddhism, and Tantra. However, it frames them within a larger, cross-cultural system of development and consciousness:

- Abstracting Indian thought: Wilber often abstracts concepts from Indian spirituality and integrates them into a broader, developmental model that spans global traditions. In doing so, the particularities of Indian thought can become secondary to his meta-theory, which aims to create a unified framework of human consciousness and development.

- Globalizing Indian spiritual elements: While Wilber acknowledges the influence of Indian philosophy, he uses it to support a more universal, transpersonal approach. This can lead to the dilution of the distinctiveness of Indian metaphysical systems like Advaita Vedanta or Buddhist philosophy, subsuming them under a larger, integrative schema.

Consequences of Decontextualization:

1. Loss of cultural depth: Indian spiritual philosophies are deeply rooted in specific cultural, historical, and religious contexts, including the caste system, traditional ethics, and social practices. Removing them from these contexts risks losing much of their meaning and depth.

2. Selective adaptation: New Age movements and Integral Theory tend to pick and choose aspects of Indian thought that are palatable to modern Western sensibilities, while ignoring more challenging or culturally specific elements.

3. Western reinterpretation: These movements often reinterpret Indian ideas through a Western lens, focusing on individualism, personal growth, or therapeutic outcomes, which may contrast with the original communal, ethical, or liberation-oriented goals of Indian traditions.

While these movements have contributed to the popularization of Indian spiritual ideas in the West, their decontextualization raises concerns about appropriation, oversimplification, and a lack of engagement with the full richness of Indian philosophical traditions.

Q2 - Further to the above, can we say that the concept of varna is central to the context in which Indian spiritual philosophy developed?

Yes, the concept of varna (the four-fold classification of society) is indeed central to the historical and cultural context in which Indian spiritual philosophy developed. While it may not be the only defining factor, it played a significant role in shaping the social and ethical frameworks of ancient Indian thought, particularly in relation to duties, social organization, and the path to spiritual liberation.

What is Varna?

Varna refers to the four primary social classes described in Hindu texts like the Vedas and later elaborated in the Dharmashastras (legal and ethical treatises). These are:

1. Brahmins (priests, scholars, and teachers)–responsible for knowledge, ritual, and spiritual guidance.

2. Kshatriyas (warriors and rulers)–responsible for protection, governance, and warfare.

3. Vaishyas (merchants and landowners)–responsible for commerce, trade, and agriculture.

4. Shudras (laborers and service providers)–responsible for manual work and service to the other three varnas.

Varna's Role in Indian Spiritual Philosophy:

1. Dharma and Spiritual Duties:

Varna is closely linked to the concept of dharma (duty, righteousness). In ancient Indian philosophy, one's spiritual progress and moral responsibilities were seen as intimately tied to one's place in society, as determined by varna.

- Each varna had its own specific duties (svadharma), and fulfilling these duties properly was considered essential for maintaining the cosmic order (rita) and progressing toward spiritual liberation (moksha).

- For example, the Bhagavad Gita emphasizes that performing one's own duty (based on varna) selflessly and without attachment leads to spiritual growth, regardless of social rank. The varna system thus functioned not just as a social order but as a framework within which individuals pursued their spiritual development.

2. Influence on Ethical and Metaphysical Systems:

- Karma and rebirth: The idea that one's actions (karma) in this life determine one's birth in the next life is deeply connected to the varna system. Varna was often understood not just as a social designation, but as a result of one's past actions in previous lives. A person's varna was thought to reflect the karmic merit accumulated over lifetimes, and fulfilling one's duties within that varna was crucial for improving one's future births.

- Caste and purity: While varna is a more flexible and philosophical framework, it later evolved into the rigid caste system (jati), which emphasized purity, pollution, and hereditary social roles. These ideas of purity and pollution were intricately linked to the spiritual life, including who could study the Vedas or participate in religious rituals, shaping the development of various schools of thought.

3. Paths to Liberation (Moksha):

- Although all four varnas were theoretically eligible for spiritual liberation, there were different expectations and paths depending on one's varna. For instance, Brahmins were expected to focus on study and teaching of sacred texts, while Kshatriyas were encouraged to uphold their duties as warriors and rulers.

- Some philosophical schools, like Advaita Vedanta (non-dualism), argue that moksha transcends social categories, yet the lived reality of practicing spiritual philosophy often remained embedded within the varna framework.

4. Philosophical Texts and Varna:

- Key Hindu texts, such as the Manusmriti and the Bhagavad Gita, provide guidance on duties according to varna, and these texts had a profound influence on Indian spiritual and ethical philosophy.

- The Upanishads, while more focused on metaphysical knowledge and less on social categories, still operated within a worldview where varna was a reality. For example, initiation into higher Vedic learning (the sacred thread ceremony) was limited to the upper three varnas.

Varna in Later Indian Philosophy:

- Buddhism and Jainism arose as critiques of the Brahmanical system, including varna. While they did not reject the idea of karma and rebirth, they challenged the notion that one's spiritual potential was limited by birth and social status.

- Later bhakti (devotion) movements and Tantric traditions also offered critiques or alternatives to the rigidities of the varna system, emphasizing direct, personal devotion to a deity or spiritual practice over birth-based distinctions.

Decontextualization of Varna in Western Adaptations:

When Indian spiritual philosophy is adapted into Western movements like the New Age or Integral Theory, the concept of varna is typically left out or heavily modified. These movements tend to focus on aspects like meditation, yoga, or metaphysical ideas about consciousness, without addressing the social and ethical dimensions of varna, which were foundational to the Indian worldview.

- By ignoring the varna system, these movements often present Indian spiritual ideas as purely individualistic or universal, when in reality they were part of a collective social order with clearly defined roles and responsibilities.

Conclusion:

While the concept of varna is not the only factor in Indian spiritual thought, it is indeed central to the context in which these philosophies were historically developed. Varna shaped the ethical, metaphysical, and social frameworks that informed Indian views on karma, dharma, and moksha. Understanding this context helps explain the differences between Indian spiritual traditions and their adaptations in modern Western movements, where the deeper social and ethical implications of varna are often omitted.

Q3 - Varna is central to a Vedic prophesy that humanity goes through a cycle of the four varna - from spiritual, to warrior, to merchant, to worker, and then back to a new spiritual age. Is this prophecy comparable to the Second Coming in Abrahamic traditions?

The Vedic prophecy you're referring to, where humanity goes through a cyclical progression of the four varnas—from spiritual (Brahmin) to warrior (Kshatriya) to merchant (Vaishya) to worker (Shudra), and then back to a new spiritual age, is indeed an intriguing concept within Indian thought. This prophecy is tied to the larger cyclical understanding of time in Hinduism, particularly the notion of yugas (ages or epochs), in which humanity undergoes periods of spiritual ascent and decline. While there are some thematic similarities to the idea of the Second Coming in Abrahamic traditions, the two concepts differ significantly in their underlying worldviews, metaphysical assumptions, and cultural contexts.

Comparing the Vedic Cycle and the Second Coming

1. Cyclical vs. Linear Time:

Vedic Prophecy (Cyclical Time): The idea that humanity moves through a cycle of varnas reflects a cyclical understanding of time, which is fundamental to Indian philosophy. According to this worldview, history is not linear but moves in endless cycles, repeating through the ages (yugas). The cycle of varnas is part of this broader cycle, where humanity eventually reaches a state of spiritual degeneration in the current age (Kali Yuga, associated with the Shudra class), but after this age, a new spiritual age (Satya Yuga, associated with the Brahmins) begins, restarting the process. Each transition is part of a cosmic order (rita), where human society reflects the gradual shift of spiritual and moral decline and renewal.

Second Coming (Linear Time): In contrast, the Second Coming in Christianity and the similar concept of Messianic arrival in Judaism and Islam presupposes a linear view of history. Time moves forward toward an ultimate, final event where divine intervention will bring the world to its destined conclusion. In Christianity, the Second Coming refers to the future return of Jesus Christ to Earth, bringing about the final judgment and the establishment of God's eternal kingdom. There is no cyclical return or rebirth after this event; it is seen as the culmination of history, marking the end of the current world order and the beginning of eternal peace or judgment.

2. Human Progress and Degeneration:

Vedic Prophecy (Human Degeneration and Renewal): The Vedic idea of cycling through varnas symbolizes a broader metaphysical understanding that society's spiritual and moral character changes with time. The progression from the Brahmin (spiritual leadership) to Kshatriya (warriors), to Vaishya (merchants), to Shudra (workers) reflects a gradual decline in spiritual values and ethics. The current age (Kali Yuga) is seen as a period of darkness, materialism, and ignorance. However, this is not the end—after reaching its nadir, humanity is destined to return to a new spiritual age, initiating a renewal of purity and righteousness. This cycle is endless and governed by cosmic forces beyond human control.

Second Coming (Divine Redemption): In the case of the Second Coming, the narrative focuses on divine redemption and judgment. Humanity is seen as progressing toward a final reckoning where God, through the Messiah or Christ, will intervene directly to judge the wicked and reward the righteous. There is no inherent cyclical process of decline and renewal but rather a sense of moral and spiritual progression leading toward an ultimate divine resolution. The Second Coming signifies the final restoration of justice and the end of sin, bringing about eternal peace and salvation for believers, and it is often viewed with eschatological hope.

3. Role of the Divine:

Vedic Prophecy (Natural Cosmic Cycles): In the Vedic prophecy, the shifts between varnas and yugas occur as part of the natural cosmic order (rita), with less emphasis on a specific divine figure actively intervening to restore the world. While gods or avatars like Vishnu (in the form of Krishna or Kalki) may appear to restore dharma at critical moments, the broader framework is one of eternal, recurring cycles that are governed by time (Kala), rather than a single, definitive act of divine salvation.

Second Coming (Direct Divine Intervention): The Second Coming, on the other hand, is direct divine intervention in history. It is a one-time, climactic event where Christ (in Christian theology) returns to Earth, bringing about the final judgment and the Kingdom of God. This moment marks the definitive victory of good over evil, and the event is predicated on God's will to actively redeem the world in a unique, once-and-for-all event. The narrative is more dramatic and cataclysmic, with a clear break from the current state of affairs.

4. Ethical Implications:

Vedic Prophecy (Social and Spiritual Duty): The progression through the varnas is not just a prophecy of social change but reflects the ethical responsibilities (dharma) associated with each varna. Individuals are encouraged to fulfill their roles according to their place in society, and the decline of the varnas indicates a broader loss of adherence to dharma, leading to the eventual chaos of the Kali Yuga. The restoration of a new spiritual age implies a return to righteous living and a reestablishment of social and cosmic order.

Second Coming (Judgment and Salvation): In the Abrahamic tradition, the ethical dimension of the Second Coming is largely centered on the final judgment of human souls, separating the righteous from the wicked. Believers are called to follow the teachings of Christ (or God) to prepare for this event, where their fate—salvation or damnation—will be determined. It carries a moral imperative to live in accordance with divine law to ensure eternal life in God's kingdom.

Conclusion:

While both the Vedic prophecy of the varna cycle and the Second Coming deal with ideas of cosmic renewal and the transformation of humanity, they represent very different worldviews:

The Vedic prophecy emphasizes cyclical time, cosmic order, and the eventual return to a new spiritual age after a period of moral and social decline. It sees the process of decline and renewal as natural and repetitive, with no ultimate end to the cycle.

The Second Coming is rooted in a linear, eschatological vision where history moves toward a final, climactic divine intervention that will end the current world order and establish eternal peace or judgment.

The Vedic prophecy is more about recurring renewal, while the Second Coming is about a final, transformative event with permanent consequences. Both, however, offer powerful visions of hope and transformation within their respective spiritual frameworks.

Note:

The American futurist Lawrence Taub mapped the varna cycle to actual linear history. Using the characteristics of the four varnas, he argues each of the four varnas were dominant in specific historical period. His model is explained in A Futurist for the 21st Century: The Macrohistory of Lawrence Taub.