The Left Hand of God


In the year 1778, three years before his death, the philosopher and writer Gotthold Lessing was arguing in a series of articles with the chief pastor of Hamburg, Germany, over the pastor’s narrow-minded orthodoxy. At one point, Lessing articulated the following spiritual position:

“If God were to hold out all Truth in his right hand, and in his left just the active search for it, I should humbly take the left hand.”

Shocking though this sentiment appeared at the time, even in the midst of the Enlightenment, Lessing’s sentiment reveals important positions both psychological and philosophical. I would argue that the statement also reflects the fundamental axiom of this university: the active search for the truth of reality from the position of self-reflective inquiry.

This position holds that the truth of reality is ultimately unknowable in this life, which makes any dogmatic position flawed, or at best, fragmentary by definition. The late philosopher Eric Voegelin once warned those who search for the truth of reality to be wary of what he called a “premature satisfaction,” the tendency of some seekers to settle along the way for some seemingly definitive truth.

And why is a premature satisfaction to be avoided? It is because what truly distinguishes a human being from other species is our capacity for personal inquiry into the nature of reality. Other creatures display intelligence and learning but not the capacity for reflecting on what is learned or experienced. This means that if we settle for that premature satisfaction, we lose the capacity for reflective inquiry and are, in fact, no longer fully human.

Lessing lived by his left-handed choice in his own writing. As a playwright his version of Faust described one who justifies before God a human being devoid of evil, one who pursues truth for himself. His interpretation served as an inspiration for Goethe’s own version of Faust, a work which was instrumental in the development of Idealism.

As a teacher I look in student writing for any sign of the active and humble search for the truth. It is a sure sign of a human being, one who is unlikely to settle for a premature satisfaction or what can also be termed a falling away from what makes us truly human in the first place.



Richard Geldard Ph.D.

PhD, Dramatic Literature and Classics, Stanford University. UPR Dean of Undergraduate Studies, Full time Professor at UPR, Adjunct Professor of Philosophy, Yeshiva University Doctoral Faculty, Pacifica Graduate Institute Author of ten books on Early Greek philosophy and the thought of Ralph Waldo Emerson [www.rgbooks.com]

Commencement Wisdom from UPR’s Dean of Undergraduate Studies



Commencement Wisdom on the Road

On college and university campuses across the country this spring we have heard endless commencement speakers urge young graduates not to be afraid to fail, this being the advice de jour for an economy in which jobs are scarce and opportunities in short supply. Take chances they are told, but don’t despair. The advice may be sensible but the effect is depressing, spoiling the mood of what should be a significant milestone, a real passage on the journey. So, what would be a more encouraging message?

Driving down to New York on the Thruway, I spotted a bumper sticker that read LEARN TO LIVE, LIVE TO LEARN, and since I was stuck behind this SUV for a few miles, I got to thinking about this rather mundane message until it gradually seemed less and less banal.

First, it needed the word THEN in there. We learn to live and THEN we might be able to live to learn. And I thought about the graduate students that I have taught at UPR, many of whom were in mid-life and had careers, families, and rich experience learning how to live and were now devoting time to learn. And I thought about the coming undergraduate candidates coming into the new Completion Program who, I would imagine, are still learning to live, wanting to finish their BA and make their way in the world, those who have had to leave school to work, or who found their studies unrewarding for any number of good reasons.

Second, that sound bite does not adequately describe what it really means to live to learn. Once we get the first part, acquire the skills and experience to handle what life demands of us, and we master the skills of managing each day, month and year, and we learn what it means to be loving, responsible, and competent human beings, it may be time to use that knowledge and those skills to learn even deeper things: who we are, why we are here, and what, if anything, does this life mean.

The wisdom traditions assembled eighty years ago here in Los Angles by Manly Hall and others address these questions. And what is most significant about that founding and then later the establishment of a degree-granting program, was the inclusion of the word RESEARCH, which means to investigate carefully, to inquire systematically, to engage in the discovery of the truth of reality, and indeed, to learn to live.

And so it comes full circle. We learn to live, find time and opportunity to live to learn and if we’re fortunate, we learn to live more wisely. And if we’re truly fortunate, we can pass along what we have learned and how we have learned to a new generation. And lest we take ourselves too seriously we are brought into the moment behind that SUV by Woody Allen who said, “I know there’s another world, but I want to know how far it is from mid-town and how late it stays open.”




Richard Geldard Ph.D.

Dean of Undergraduate Studies, UPR



The Essence of Vedanta


    1. God is all there is OR there is nothing but God.
    2. God is all being – all that can be sensed, all that can be imagined, all that cannot be imagined.
    3. God exists as the totality of Being, including the known, the unknown and the unknowable; God also exists in/as every instance of being.
    4. God perceives him/her/itself in different gradations of objectivity – leading to a continuum of Being with gradations of Consciousness. 
    5. God as Subject is absolute Consciousness. It is known as Brahman. The power by which it perceives itself is known as Maya. The forms of objective self-perception have relative consciousness and are thus forms of Ignorance.
    6. God as Object is Matter. All the gradations of consciousness leading to and including the Consciousness of Subject are latent in the Object, just as all the gradations of consciousness leading to and including the Inconscience of the Object are latent in the Subject.
    7. God as Subject evolves towards greater and greater material perfection; Matter as Object evolves towards greater and greater spiritual perfection. These two evolutions are in fact one perpetual motion machine, an involution-evolution.
    8. Consciousness implies Sentience and Will. 
    9. The sentience of God Consciousness is absolute Bliss. The sentience of relative consciousness is the duality of pleasure and pain.
    10. God is thus absolute Being, absolute Consciousness, absolute Bliss (Sacchidananda), absolute Subject (Paramatman).
    11. The will of God Consciousness is Divine Will. The will of relative consciousness is the duality of will-towards-consciousness and will-towards-unconsciousness. 
    12. Will-towards-Consciousness is called Good; will-towards-unconsciousness is called Evil.
    13. Each instance of being is nothing but Being; but depending on its gradation of consciousness, it is relatively ignorant, relatively happy-and-unhappy and relatively good-and-evil.
    14. God as absolute Being, absolute Consciousness, absolute Bliss, absolute Subject – is also absolute Instance or Individual (Purushottama).
    15. Thus, though each individual instance of being (jiva, purusha), depending on its gradation of consciousness, is relatively ignorant, relatively happy-and-unhappy and relatively good-and-evil; this is a form of self-perception by the absolute Instance or Individual (Purushottama). Absolute Individual is thus the truth of the individual in the relative field, but is not realized as such by it.
    16. Forms of self perception by the absolute Individual (Purushottama) which are conscious of their identity with the absolute Individual, that is, innately realize the absolute Individual as their truth, and thus are not ignorant, always happy and always Good are known as the Gods (devas).
    17. Forms of self perception by the absolute Individual (Purushottama) which are far from conscious of their identity with the absolute Individual, and thus are ignorant, unhappy and Evil are known as the Demons (asuras).
    18. Thus devas and asuras or Good and Evil archetypes are not Absolute realities or instances but relative realities or instances based on the Absolute’s self-perception in terms of gradations of Consciousness.
    19. The existence of relative archetypes of Good and Evil sets up a polarity which causes a churning of the space of relative consciousness. 
    20. Archetypal forms of self-perception by the Absolute Being as Individual are innate and unchanging ; but there may be forms of self-perception by the Absolute Individual that are evolutionary.
    21. Whereas archetypal individualities (devas and asuras) cannot change their quality of consciousness or will (good or evil), evolutionary individualities have freedom of quality of consciousness and will and hence can act upon their own content and quality of consciousness with their will – i.e. a will-towards-consciousness or a will-towards-unconsciousness.
    22. For evolutionary individualities, the degree of freedom of quality of consciousness and will is dependent on the degree of individuality – that is in the continuum of Being with gradations of Consciouness, relative beings/individualities that can establish relations of consciousness with the Absolute Being/Individual partake of an increasing freedom of the quality of consciousness and will in realizing Absolute Being/Individual as their truth.
    23. The relations of consciousness that relative being/individuals can establish with Absolute Being/Individual are relations of Being, Knowledge, Love and Power.
    24. Absolute Being/Individual is incomprehensible to any relative being/individual but can disclose itself evolutionarily, progressively stretching the capacity of the relative being/individual towards realizations of identity with it in Being, Knowledge, Love and Power.
    25. Any relative being/individuality can relate to the absolute Being/individuality through one or more of its modes: the Absolute Being/Person, the Cosmic Being/Person known through its manifestation as  he many gods, any individual being/person that has realized its identity with absolute Being/Person (yogi, guru), an individual incarnation of Absolute Being/Person (avatar) or an invocation to absolute Being/Person through any individual object or instance (archa).


Hinduism Anyone.docx










Debashish Banerji, author of book on Abanindranath Tagore



Dean of Academic Affairs, University of Philosophical Research

Ph.D., Art History, University of California, Los Angeles.

Author of “The Alternate Nation of Abanindranath Tagore”

Author of “Seven Quartets of Becoming: A Transformative Yoga Psychology Based on the Diaries of Sri Aurobindo”



In Celebration of Rabindranath Tagore



In celebration of the great poet and artist, Rabindranath Tagore, and particularly today, his 154th birthday, let us reflect upon the great wisdom he could share with us:



[Read more...]

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The Fragments of Heraclitus



In the second week of the Fall quarter, UPR’s graduate courses are unfurling beautifully and discourse has spurred between our fantastic student body and faculty.  Cross-temporal pursuits are of plenty at UPR and it seems to be only appropriate to recommend some of the great texts being offered in our autumnal coursework.

In Richard Geldard’s course, The Birth of Consciousness in Early Greek Thought, Heraclitus‘ Fragments begins the in-depth mapping of consciousness and its origins within the Western world.  Fragments is a collection of Heraclitus’ body of work, of which only fragments unfortunately remain for us to decipher.   A postmodernist long before the term was coined, Heraclitus and his thoughts revealed within Fragments show us glimpses into the continuance of the human experience and its origins in familiar, albeit ancient, time and situation.

In Fragments Heraclitus writes:

Just as the river where I step
is not the same, and is,
so I am as I am not.

People need not act and speak
as if they were asleep.

Not to be quite such a fool
sounds good. The trick,
with so much wine
and easy company, is how.


Ephesus, Heraclitus’ home city, was an urbanized and bustling metropolis, its population spanned from the 10th Century B.C. to the 15th Century A.D.  It was a place where cultures, mythologies and beliefs were accumulated to such a point where they could be compounded and where identities could be constructed.  Much like a contemporary city such as Los Angeles, which can be perceived as a generator of modern-day pop culture (a product of appropriation and compounded identity), Ephesus faced similar postmodern and existentialist dilemmas that can give us perspective into our own times.

Dr. Geldard in his course offered this Fall, gives us an in-depth and thoughtful account of Heraclitus’ philosophy, providing for our students a perspective on the history of consciousness that is precious in the fractured histories of today.  A key to much of Western philosophical thought, from Plato to Nietzche and Heidegger, Heraclitus remains relevant today as he ever was.


Heraclitus large Check out Richard Geldard’s fantastic book on Heraclitus, which sheds light onto Heraclitus’ Fragments and continues the rumination of such a seminal philosophical text:  http://www.rgbooks.com/Remembering_Heraclitus.htm






Thoughts on an Almost-Epiphany


Thoughts on an Almost-Epiphany

Richard Geldard, Ph.D.

At this, the beginning of another quarter of learning and study in the wisdom traditions, I would like to offer this comment on the state of our inquiries, whether it be in philosophy, psychology or religion. As often happens in my case, I come upon some language that sets off a train of thought, and in this case it was a recent book review. In it the reviewer makes reference to Buddenbrooks, the fictional account by Thomas Mann of the decline of a German family. The following paragraph struck a chord:

Thomas Mann, of course, became the master of describing the almost-epiphany….In Buddenbrooks, he famously depicts the soberly industrious, aging Senator Thomas Buddenbrook, who has recently read Schopenhauer, awakening one night with the blissful realization that individual consciousness is a mistake and death will release us back to unity with the blind, unconscious will that is the endlessly creative essence of all that exists.

Mann’s depiction of the “blissful realization” of his protagonist interested me for two reasons. The first is the reference to an “almost-epiphany,” making me wonder about the difference between ‘almost’ and simply, ‘an epiphany.’ It appears that Mann is hedging here, not willing to grant his character a genuine insight. Then later, he writes that the great universal will sought by all spiritual aspiration is “both blind and unconscious,” leaving us with a unfulfilled unity at best.

Mann’s choice, perhaps, reflects his own personal sense of a greater consciousness very different from our own private awareness. We might say that this conviction is the result of a young man’s uncertainty, Mann having been only twenty-five when he wrote the novel.

What came to me in reading the paragraph from the book was the sense that we, too, may find ourselves in a similar position. We seem to have ‘almost’ insights and perhaps sense a blind, unconscious reality beyond our limited perceptions. But the wisdom tradition that we study is deeper and more illuminating than Mann’s choice of language. It seeks to penetrate the “blind and unconscious” terrain of our seeking. And if that is so, it is our task to reflect deeply and to engage the material we study with the same vigor and intensity which gave it life long ago.

When, for example, I return as I do this quarter to the ancient fragments of Heraclitus, written down twenty-five hundred years ago, I see him saying to his students, “Do not act and speak as if asleep,” and then offering this encouragement to the seeker: “You would not find out the limits of the soul, even by traveling along every path, so deep a logos does it have.” And we learn from his work that the logos, or ground of being, we seek is far from blind or unconscious and through grace, attentive introspection and study we can have more than an ‘almost-epiphany’ and find ourselves enveloped in an all-seeing and conscious unity.



Richard Geldard, Ph.D. 

PhD, Dramatic Literature and Classics, Stanford University

Full time Professor at UPR, Adjunct Professor of Philosophy, Yeshiva University Doctoral Faculty, Pacifica Graduate Institute Author of ten books on Early Greek philosophy and the thought of Ralph Waldo Emerson [www.rgbooks.com]

Interview with Dr. Debashish Banerji on Integral Transformation

Debashish Banerji

The following is an interview of Dr. Debashish Banerji, Dean of Academics at UPR, by Assumpta Oturu:

1) What is Integral Transformation?  Is there any distinguishable difference from what is commonly known?

One of the biggest problems related to the crisis of our times is fragmentation. Fragmentation is present at the social and cultural level, but it is also present at the psychological level. Integrality means complex unity – it is the discovery of sources of integration within the human psyche which are based on a principle of unity behind the fragmented diversity of our nature. Integral transformation addresses the different components and needs of the human psyche and integrates them in a complex dynamic unity. We transform the present functioning of the human system by addressing its different components and integrating them.

2) Why the focus on Sri Aurobindo for a) the workshop and also b) your book?

Sri Aurobindo (1872-1950) was a modern Indian scholar and philosopher educated in the Classics at Cambridge University and thus well schooled in the post-Enlightenment ideals of creative freedom and social critique. He was one of the founding figures of India’s anticolonial movement. But, looking for the sources of the human condition, he drew on traditions of Indian yoga to develop a transformational psychology, which could develop the full potential of the individual and at the same time would universalize and integrate him/her. I have found this transformational psychology to be significant in its comprehensiveness and the possibilities it opens up for human potential and world transformation.

3) What is the significance and the benefit of attending the workshop?

The attendee will get an overview of the components and dynamics of the human system in terms of its structural relationships and transformational practices. By contemplating these, they will be able to develop their own practices towards an integral transformation.

4) Is the workshop informational or practical? Will be there exercises, which participants can apply later after having attended the workshop?

Both. It will convey a structural and relational understanding of the human being and introduce practices towards achieving an integral transformation. These practices will be in the nature of a toolbox, to be deployed creatively according to individual propensity.

5) When you wrote the book, who was your target audience?

The “scholar-practitioner.” In our times, there is a greater and greater need felt to blur the distinction between these two roles. In premodern times, scholarship and “care of the soul” were concerns that went hand in hand. In my book, I address contemporary theories of transpersonal psychology and postmodern philosophy so as to extend theit discourse in terms of the boundaries of human possibility. This is the theoretical aspect of the book. But it also addresses transformative practice, which is why I see it as a work of transformative psychology more than transpersonal psychology.

6) Is there any relation between the book and the workshop?

Yes, the workshop attempts to present the ideas of the book in a more practical and practicable form.

7) How relevant is Sri Aurobino to the challenges of today’s globalized world?

I believe he is very relevant. We are more and more becoming aware of the fact that our problems cannot be solved by external engineering, whether social, political or technological. As Gandhi said, “Be the change you wish to see.” But to “be the change” requires an in-depth understanding of ourselves and a practical approach to transform ourselves. Moreover, modernity has given us the norm of individual freedom, so that premodern regimented practices fail to appeal to a majority of our culture. Instead a creative practice leading towards integrality in diverse ways is much more in tune with our contemporary subjectivity. Sri Aurobindo helps us to discover such a practice by sharing his findings with us and giving us tools for exploration and experimentation.

Richard Geldard Discusses New Books in Esoteric Studies

On July 17, the Washington Post published a review by the columnist Michael Dirda of two new books featuring aspects of the wisdom tradition. This unusual choice by Dirda is less surprising when we note that this Pulitzer Prize-winning columnist for the Post received his Ph.D. in comparative literature in medieval studies and European romanticism from Cornell University.

This review is of interest to the UPR community because these new books reflect the growing interest in heterodox opinions in the current culture. By way of drawing in more orthodox readers,  Dirda begins his review with a nod to Jung, a figure who spans orthodoxy in contemporary culture and the heterodoxy in the wisdom traditions:

“The psychologist C.G. Jung — who was deeply interested in alchemy and astrology — might label the simultaneous appearance of these two similar-sounding books as an instance of what he called “synchronicity.” In truth, though, John V. Fleming’s “The Dark Side of the Enlightenment” and Paul Kleber Monod’s “Solomon’s Secret Arts: The Occult in the Age of Enlightenment” are surprisingly different, even though they both survey what we usually, and rashly, dismiss as pseudoscience from the mid-17th to the early 19th century.”

That our culture “rashly” dismisses much of the esoteric is no surprise, but in condemning this neglect as being without due consideration, Dirda is suggesting that so-called “normal” educated readers might find these books and the material in them worthy of attention, even important as offering what he later calls “absolute wisdom.”

Here is the heart of Dirda’s review:

“As Fleming reiterates about this period, “The mainstream of European thought was not materialist but sacramental. In the sacramental view, the material and visible world paralleled another that was immaterial and invisible.” Science, magic, religion — they are all attempts to understand what is hidden from us, and sometimes the three blur together. Isaac Newton, as is well known, left hundreds of pages of notes on alchemy and astrology. Benjamin Franklin was a member of an elite Freemason Lodge called “The Nine Sisters.”

If Fleming’s book, despite much interesting material, feels slightly rambling and inconclusive, Monod’s impresses by its scholarly detail. This is a serious yet lively work, chockablock with facts, anecdotes and original research. Its focus, however, is restricted to Britain and, as such, is both an extension of, and correction to, Keith Thomas’s classic “Religion and the Decline of Magic.” Monod doesn’t focus on folk practices or beliefs, however; instead, he studies written texts and how they were used.

Moreover, he early on makes clear a point similar to Fleming’s controlling theme: “The basic premise of occult knowledge is that a search for hidden causes in nature may lead towards something higher than nature: absolute wisdom, supernatural power or the divine.” Naturally such an ambition can readily verge on the heterodox, not to say the diabolical, given its echo of the serpent’s insidious promise, “You shall be as gods.”

If you were a would-be alchemist in the late 17th century, which books would you want in your library? Monod lists the top three: (1) “The Divine Pymander” of the legendary Hermes Trismegistus (this is a translation of the first 14 books of the “Corpus Hermeticum”); (2) Henry Cornelius Agrippa’s “Three Books of Occult Philosophy”; and (3) the “Ars Notoria,” often called the “Little Key of Solomon.”

Even though Dirda gives the standard warning of potentially diabolical influences from such esoteric mysteries, these books offer an opportunity to study current thinking and research, both valuable for graduate study as well as offering useful knowledge.

Both Fleming’s and Monods’s new books are moderately priced, although Monod’s is over $30 for its 440 pages. Both, however, are cheaper on Kindle, and for those who may not be aware, the Kindle Reader can be downloaded free from Amazon.

Dr Richard GeldardRichard Geldard, Ph.D. (Full-Time)
PhD, Dramatic Literature and Classics, Stanford University

  • Adjunct Professor of Philosophy, Yeshiva University
  • Doctoral Faculty, Pacifica Graduate Institute
  • Author of ten books on Early Greek philosophy and the thought of Ralph Waldo Emerson
  • [www.rgbooks.com]

Theoretical Physicist Lisa Randall on Consciousness

Dr Lisa RandallCommentary by UPR Professor Richard Geldard, Ph.D. -

In a provocative article in Smithsonian Magazine by Ron Rosenbaum, he describes a luncheon meeting with Lisa Randall, the Harvard-tenured theoretical physicist and cosmologist on the subject of dark matter and dark energy, those mysterious entities that make up 96% of the universe.

It is a fine interview, but cosmic mysteries aside for a moment, what could be more interesting to our work here at UPR is where the conversation went following lunch and into the dessert phase. Rosenbaum brought up the question of inner space rather than outer space and here is where the conversation went:

“Although Randall’s work takes her thoughts into outer space, it is a question about another dimension, inner space, that she gives the most elaborate answer to during our lunch. The subject comes up near the end, as she is spearing forkfuls of my blueberry cobbler. I ask her about human consciousness—the dark matter within us—namely whether she has thought about the mind/brain question: Is the mind the product of the brain, all our thoughts neurochemically determined (as the “materialists” say), or is the mind not a slave of the physical brain, somehow capable of free will (as the “dualists” believe)? Or can we never answer that question? The philosopher Colin McGinn calls himself a “Mysterian” as an homage to the ’60s one-hit wonder band (“96 Tears”) Question Mark & The Mysterians because he thinks our consciousness may never be capable of comprehending the mystery of its own nature.

Randall seems to take McGinn’s argument as a challenge: “First, I think it’s always a mistake to say ‘never,’ because we probably can understand a lot more about it even if we don’t ultimately understand it. Second, we haven’t been trying to answer this question for a very long time. We understand a lot of things now that we didn’t understand before. And it’s terrifically hard, because we don’t even know what we mean by consciousness.”

What Randall talks about when she talks about consciousness is a continuum.

“I do think one mistake we often make is we think of it as a binary thing, like we’re either conscious or not conscious. I think there’s a spectrum of consciousness and I think it’s interesting to study that—the difference between a plant and a dog, the difference between a dog and a baby, between a baby and a slightly older human… I think it’s sort of a continuum.” Looking at it that way, she says, “would be a good start.”

The notion of consciousness as a continuum is, I believe, central to a proper place to examine its nature and by extension, our nature as well. What we call genius, in all fields of endeavor, should be properly understood as an example of a continuum of consciousness, just as there exists a lower scale of consciousness in some people and in animal and even plant life. For example, watching the movements of a paramecium under the microscope we would have to agree that it possesses a certain degree of consciousness as it looks for nourishment and avoids danger. When a tree develops a chemical weapon in its leaves to ward off insects it too displays a degree of consciousness on the continuum.

That human beings are capable of broadening their consciousness in the continuum is not only a function of evolution but can also be self-aware, intentional, and a self-developing and self-enhancing attribute of our nature. In that sense we are unique in nature. And as we learn in the work of geniuses like Lisa Randall and her fellow explorers of the universe, we come ever closer to the unanswered question: what is consciousness? In exploring that question we acknowledge the importance of the word “Research” in the name of this university.

by Richard Geldard, Ph.D.

Richard Geldard, Ph.D. (Full-Time)
PhD, Dramatic Literature and Classics, Stanford University

  • Adjunct Professor of Philosophy, Yeshiva University
  • Doctoral Faculty, Pacifica Graduate Institute
  • Author of ten books on Early Greek philosophy and the thought of Ralph Waldo Emerson
  • [www.rgbooks.com]