Another upgrade to our blogbook …
The status and critique of the New Age movement tables itself as an issue in the context of the exploitation factor emerging in the wake of the tide of groups and gurus emerging the late sixties and early seventies. The far earlier source of the New Age movement is of course clear from the record, if less clear to contemporary ‘new agers’. We see the onset of the phenomenon in the period of the philosopher Schopenhauer at the beginning of the nineteenth century. There is a consistent strain of skeptical reserve with respect to the authoritarian character of the guru movement, with an attendant but less resolved claim against the realm of the sufis.
The blog The Gurdjieff Con came into existence in 2008 and attempted to expose the contradictions and occult shadow world of the ambiguously sufistic Gurdjieff. This critical stance ultimately resulted in the publication of the work Debriefing Gurdjieffianity as an Amazon Kindle book. We can proceed with a similar work with respect to the more general issue of buddhism, and the realm of the ‘hinduistic’ guruism.
It is very rare for this general field of spiritual action to receive a challenge or expose of its occult aspects and the plight of the naive seeker can be to proceed blind through a field of dark operators who directly exploit spiritual fronts for indirect exploitation of the seeker oblivious to the deeper reality.
The blog The Gurdjieff Con has considered a wide spectrum of issues in addition to its barbs against the Gurdjieff movement. This has included notably considerations of the real history of hinduism, the works of Danielou, very controversial in general, but with an acute warning about the antiquity of so-called ‘santana dharma’ that is useful in understanding the so-called AIT/OIT (Aryan invasion theory/Out of India theory) debate over the origins of the various yogas.
In relation to this there was a long series of discussions of the history of buddhism in the context of the history of yogic spirituality. The blog long championed a view of critical buddhist challenges to the neo-brahmins and contains a scanned version of the text of Prem Nath Bazaz of The History of the Bhagavad Gita in Indian Thought. But this perspective over time moved to a critique of the buddhist movement given the claims and evidence initiated by the figure Osho/Rajneesh of the place of esoteric buddhism in nineteenth century occult fascism and thence twentieth century nazism. This led to a series of commentaries on the Rajneesh, later Osho, movement, but this study foundered in one and the same set of suspicions as to the Osho Commune movement and its concealed crypto-fascist tendencies. The blog reversed gear, without negating its previous perspectives, and began to consider the Advaita movement as a fall back position for those who have lost their bearings in the promotion of too often obscured spiritual practice discourses.
We will produce a short blogbook here online and then adjourn to a more robust composition production process to create another ‘debriefing’ text in Kindle format. This will allow a publication of a selection of posts from The Gurdjieff Con.
The realm of dead gurus has been warned off by figures such as osho/rajneesh who themselves have become part of the problem. The sphere of dead buddhas and large movements is a dangerous field and no seeker should be coerced into submission, nor subjected to spiritual cannibalism, invultuation, robotic programming over successive lives, be the object of human experimentation or capture of the will. And yet these vices, crimes, liabilities are the unseen side of a ‘new age movement’ stuck in an archaic past subject to occult exploitation and corruption.
The osho/rajneesh movement threatens to create a superpower in the dead buddhas sphere as a movement of zombie disciples with lost autonomy, a coopted path to enlightenment, and an authorian dictatorship ambitious foment fascist movements against modernity, this after the fashion of the so-charged buddhist movement…these large scale movement of seekers should be condemned as obsolete with new attempts to recast the legacies involved for a modern democratic age.
Our basic warning is the ‘person of the path’ should be wary of field of large-scale anonymous spiritual movements such as buddhism, Oshoism, and additionally the various ashramic movements in full sprawl. The loss of autonomy, the prejudice against freedom and democracy, the antimodernism and crypto-fascism, the manufacture of ‘dead zombie’ disciples over many lives, and the warning is to be wary of the occult game of spiritual surrender with a question about the real meaning of a path to enlightenment and this in the context of the nature of the human will.
In this context a challenge to the ‘path to enlightenment’, real enough in the reality of world renouncing yogis who pursue liberation alone, rendered as an authoritarian social movement concealing an exploitative crypto-fascist agenda including the gross abuse, experimatention on, and cannibalizing of the naive seeker duped by the enlightened memetic set.
Here it is useful to consider the work of J.G.Bennett, e.g. The Dramatic Universe, with its originally sufistic version of Samkhya rendered into a new context of modernity.
1.1 The New Age movement
Great confusion attends the question of the ‘new age’. A notable morass is the preposterous idea of an ‘Aquarian Age’ and this fiction has produced a kind of postmodern hysteria about modernity and the superiority of vaunted replacements in a new era beyond the modern. This is the strategy of far too many gurus, sufis and reactionary anti-modernists and has done a disservice to cultural development. And it is entirely unnecessary.
The real ‘new age’ movement begins in the Enlightenment, or even before in the period of the Reformation, and already visible in the period of Herder, the Romantic Movement, and especially in the figure Schopenhauer whose work produced a version of Upanishadic ideology in the context of Kantian transcendental idealism, a stunning achievement completely ignored by conventional new age traditional legacies but destined to induce a complete renewal of ancient legacies now corrupted by a kind of guru domination complex and rendered dangerous terrain for those who expected the realization of enlightenment to be a pleasant hobby. At issue is the question, not as such free will, although that is a key question, but respect for the autonomy of the individual. The trashing of individuality in the name of destroying the ego has become a liability likely to undermine the integrity of the whole set of new age movements. The latter have been upstaged by a hidden strain of modernist thinking visible in Schopenhauer.
That said, our study of history, to be discussed here further, suggests that history doesn’t repeat itself in terms of its ‘eonic effects’ and that at some point in the modern period the ancient legacy of santana dharma will undergo a recursion of its ancient lore, and this on a global basis. This process has been underway since the early modern but has become especially visible in its various forms in sufi/guru movements of yoga, sufism, and the rest. It is not likely these developments will survive the inexorable ‘reformation’ transformation that has accompanied christianity…
1.2 Last and First Men
A true new age movement is visible on the left in modern times beginning with Luther/Munzer and the transformation of christianity, quakerism, and abolitionism with a sudden and very hard supersecular version in the period of Feuerbach, in the wake of the last part of the Reformation in German classical philosophy.
The text of Last and First Men explores the context of the leftist upsurge of the ‘floating fourth turning point’ or resurgent post-religion track of the radical social revolution, a distant cousin of the zealot to christian ‘revolutionary’ transformation of classical antiquity.
1.3 Axial Age
This modernity is really a successor to the Axial Age, that remarkable period of jump-start cultural evolution at the dawn of proximate antiquity…
1.4 Modernity, New ages
We have the clue to the modern ‘new axial age’ and the dawn of the new epoch of modernity…
1.5 Buddhism, Advaita, the Upanishads
The emergence of buddhism in the upanishadic era is suddenly clarified by the background of the axial period and here also the later parallel emergence of advaita is seen as a parallel stream of the axial period…The correct analysis of this related set of phenomena is very complex and requires a careful set of religious, ideological and occult debriefings. But we can see in a nutshell that indic religion underwent a first globalization in the Axial period, and produce three strains, the upanishadic (seen in its descendant advaita form), the jain/Mahavir movement, and the buddhist phase of exteriorization and globalization in concert with occidental monotheism and in almost perfect concert with the judaic/persian, confusian/taoist phasings…
The Bhagavad Gita is a much later work and is subject to a number of critical responses. The same is true of the Mahayana, and later tibetan manifestations of buddhism…
The question of the path of enlightenment omits the correct consideration of the true nature of man as a complex of self and individuality and these issues, related to sufis legacies, have been the object of a complex analysis by J.G.Bennett who produced without realizing it a modern version of the ancient samkhya….
3.1 new age reformation
3.2 Great freedom sutra
3.3 will, bardos, god, monotheism, buddhisms, islams