The Quest For A Global Grammar, Mythos and Cosmology: Ashok K. Gangadean

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The Quest for a Global Grammar, Mythos and Cosmology

Ashok K. Gangadean

Overview
Perhaps the deepest drive in human inquiry through the ages and across cultures
and worldviews- whether in philosophy or science- has been the quest to
encounter and express the fundamental field of Reality. And when we rise to a
truly global perspective and expand our horizon to incorporate the vast
spectrum of investigations and articulations - east, west and other - certain
striking patterns become evident. One great lesson in this global perspective is
that it makes all the difference how we conduct our minds - how we process
reality.

It becomes apparent that in the evolution of consciousness- of cultures, of


philosophies, of scientific inquiry - there has been a relentless quest to develop or
uncover a universal grammar or logic to express the ultimate principles, patterns
and dynamics of the fundamental field of Reality. One great lesson in this
human drama is that when we conduct our mind or thinking in egocentric or
monocentric patterns of thought - deep incoherence, incommensurabilities,
dualities, fragmentation and pathologies of life and reason result. And yet
human cultures (including philosophy and science) continue to be dominated by
these dysfunctional patterns of minding which distort and eclipse our best efforts
to know reality.

The global perspective makes evident that humanity still lacks an adequate
Universal Grammar or Logic of the Fundamental Reality, and that certain
traditions of science, philosophy (and culture making in general) continue to be
dominated by reductive patterns of thought that generate rational pathologies
that eclipse the universal grammar of the Unified Field of Reality with
devastating consequences. Here we see that the Fundamental Reality must be
an integral, infinite unified field of dynamic relations which requires thought
patterns that flow in the Holistic Logic of this Field.

In my presentation I attempt to bring out this missing Primal Grammar of the


Unified Field and seek to draw out the missing Universal Grammar that is now
essential for the advancement of Philosophy and Science. I suggest that this
missing Logic is not only vital for decoding the ultimate structures, patterns and
dynamics of Reality, but is first and foremost a Logistic (a missing technology of
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mind) for the right conduct of thinking, consciousness, world-making and the
processing of Reality. I suggest that this Logic of the Unified Field is the
maturation of Natural Reason which is now essential for the advancement of
Science, Philosophy and the flourishing of human cultures.

Prologue
In these reflections I would like to sketch highlights of my lifelong quest to
clarify and articulate the primal missing logic at the heart of all worldviews and
disciplines. As we shall soon see I discovered early in my career that something
profound and vital was still missing from human discourse. Although I
instinctively gravitated to the intuition of a perennial philosophy and knew in a
pre-articulated way that there had to be an ultimate primal principle, an ultimate
science of "what is first", I nevertheless found that the language, technology of
mind and narrative for this was still missing. The nascent perennial narrative
was still semi-dormant and needed to be brought to mature global articulation.
One remarkable disclosure was that the Primordial Truth that was seeded in
diverse traditions was alive, growing, evolving and maturing in the global
evolutionary process.

It was clear in my journey through different philosophical and cultural worlds,


east, west and other, that there had to be a fundamental logic, a primal ontology,
a global primordial tradition at the heart of all worldviews. However, with close
critical scrutiny I found that this was still a presumption and in fact more deep
work had to be done to tap the missing fundamental logic of natural reason, to
decode the ultimate grammar of existence and experience, to bring to full global
articulation the intuition of a perennial philosophical perspective, to develop the
language and narrative of the Unified Field of diverse worlds. We shall see that
these innovations and results vindicate the vision of philosophia perennis
(perennial philosophy) and bring to more explicit articulation the missing
Primordial Tradition in a global context.

The themes and findings that I summarize here have been developed in great
detail in my essays and books which present my research over the past three
decades. Two companion volumes present the heart of my quest for the
fundamental missing science of Logos: Meditative Reason: Toward Universal
Grammar, and Between Worlds: The Emergence of Global Reason. The first appeared
in l993 in the Revisioning Philosophy Series of Peter Lang Press, and the second
appeared in l997 in the same Series. These findings are presented in a simplified
narrative in a book designed for the general reader- The Awakening of the Global
Mind. A six CD set presenting an audio performance of this book was released by
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Sounds True recently. And in my recent book from SUNY Press- Meditations of
Global First Philosophy: Quest for the Missing Grammar of Logos, these themes are
further explored in a more systematic way.

The Introductory part of this essay seeks to uncover and bring to light the global
foundation of human reason which is essentially integral, holistic, non-dualistic
and dialogic in nature. In this Prologue I distill key themes from four of my
books1 which present the results of research in this area over the past forty years,
and which have direct relevance to the present inquiry. These volumes seek to
open global space for philosophy in general and more specifically to uncover the
fundamental logic and universal grammar of natural reason that is the common
generative source of diverse worldviews, of human experience, and the diverse
narratives and disciplinary languages that pervade the human condition.

When we stand back from any one cultural, philosophical or disciplinary


orientation and cross into the global perspective where widely variant
worldviews and perspectives originate and intersect, striking patterns emerge
that are not as readily seen from more localized narrative forms of life. In this
global space of diverse cosmologies and grammars (languages, narratives) of
reality it is found, for example, that diverse worldviews through the ages have
gravitated to some Ultimate First Principle or Presiding Reality that is the source
of their forms of life. Discerning this Primal Source, coming into direct
encounter with It, finding the appropriate depth of Consciousness and Language
to allow this expression…is found to be at the heart of the rational and human
enterprise.

One striking theme in this perspective is that the more mundane forms of
thinking, of processing information, of using language, of generating our
experience and constructing our worldviews are not suitable to approach the
Primal Source which is Unitive, Holistic, Infinite hence beyond the habits of
mind of everyday egocentric life. Indeed, a recurrent theme across worldviews---
east, west and other--is that egocentric or monocentric patterns of thought that
arise from a primal separation of the thinker from the objects of thought and
experience inevitably distort Reality and de-form the integral and holistic flow of
natural reason and intelligence, indeed, disfigure our very human essence.

Prologue

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The challenge of crossing into a global perspective


Diverse cultural and philosophical traditions concur that how we humans
conduct our thinking, our minding practice, is a life and death matter that makes
all the difference in the quality of our life, in the authenticity of our knowledge
and in our encounter with Reality. Perhaps one of the greatest global insights is
that human beings have not been sufficiently attentive to our mental practices as
a fundamental “technology” that co-creates our living realities. So it will be
useful for us to use a process word – minding – to capture this ultimate concern
of our habits and practices in the conduct of our minds: judging, interpreting,
choosing, describing, prescribing, experiencing, speaking, thinking, knowing,
wishing, worshipping, hating, loving… Here it appears to be a global insight
that egocentric (dualistic, monocentric, objectifying, reductive) habits of thinking
are a primary cause of human and rational pathologies, while the integral,
holistic, non-dual and dialogic patterns of minding are more in keeping with the
flow of natural reason, with the dynamics of the Unified Field.

Further, the global perspective reveals that such Integral thinking is a primary
factor in discerning or producing genuine wisdom and understanding, deeper
meaning and human flourishing. Diverse wisdom traditions through the ages
are in consensus that when our conduct of mind flows with the deepest natural
laws and patterns of Reality itself, human flourishing results. For example,
Buddha’s enlightenment is precisely this recognition that egocentric life is the
primary source of human pathologies and suffering, and the essence of his
teaching is that we can overcome our human dysfunctions through the right
conduct and rational rehabilitation of our patterns of thought- of our right
minding. This, of course, is the eightfold path of moral practice encoded in his
fourth noble or “universal” truth, In this respect, our technology of minding is
an ultimate technology that makes all the difference for our human condition.

Yet one striking theme in this global perspective is that the diverse planetary
traditions have not yet matured sufficiently to converge on a common and
fundamental global or universal grammar (language, narrative, worldview…) to
express adequately the Primal Field of Reality in its global power. And one of
the main challenges in the inquiry of my books and essays has been to seek to
uncover and develop this missing global grammar that both generates and is
implied by the diverse narratives and worldviews that have evolved through the
ages on a global scale.

The term “grammar” is here being used in a deep ontological sense to indicate
the dynamic “structure” encoded in the Primal Word, in the Unified Field of
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Reality. This follows a long established pattern of seeking the logical and/or
ontological grammar of thought that generates any given language, narrative or
worldview. In this I have sought to build on the most advanced insights and
breakthroughs of the evolving eastern, western and indigenous traditions of
logic, ontology and philosophy. And here too there have been marvelous and
perennial attempts through the ages to tap the missing fundamental Logic and
Universal Grammar of the Unified Field that has been the eclipsed, though
nevertheless presiding, blueprint of all evolution, and continues to be the missing
blueprint for the future evolution of inquiry, education and cultural
development.

So when we modify and transform our minding patterns through the


appropriate integral technology of thinking into the powerful global space of the
Unified Field it becomes more apparent that every aspect of our human
condition has always already been under the sway of the potent forces and
dynamics of this Universal Field. Here it becomes clear that there is and has
been a deeper evolutionary drama unfolding through the ages. And in building
on the advances of our diverse cultures and traditions I found it vital along the
way to introduce simple notation to help us become more self conscious and
mindful of when we are crossing into the holistic technology of minding, as well
as to become more keenly aware of when our thought processes are dominated
by egocentric and dualistic habits of mind. In a moment I shall introduce this
notational process and illustrate this cultural “dialectic” in some detail.

When, for example, in the encounter of certain classical meditative texts, such as
the Bhagavadgita (Hindu script) or the Dhamapada (Buddhist script) or the Zen
meditations of Master Dogen, it is immediately apparent that the voice of the text
is speaking from a primal meditative space which presents itself as essentially
integral, self-coherent, non-dualizing, holistic and dialogic in the deepest sense.
And it is equally clear that the primary teaching of this voice is focused on
helping the listener awaken to his/her mental habits which are lodged and
suffused with egocentric patterns that spawn artificial divisions, fragmentation,
alienation and human pathologies. In helping students truly encounter such
texts I found it most helpful to help mark these contrasting "mentalities", forms
of minding, or thinking technologies or use of language.

For example, in the Bhagavadgita a profound dialogue unfolds between Lord


Krishna (who speaks from a high place, the voice of AUM, the divine integral
voice that speaks from the meditative, holistic dimension of Language) and
Arjuna, the warrior in the midst of a battle who breaks down, drops his weapon
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and refuses to enter battle against his own kin. Arjuna, we soon learn, speaks
from the everyday egocentric mind and voice, and as yet has no idea that his
minding pattern is at the heart of his existential crisis. So Krishna and Arjuna
embody and speak from these two contrasting technologies of mind, from two
very different voice fields or dimensions of language. It becomes vital in
processing this deep dialogue to become explicitly aware of these two “voice
fields” and dimensions of mind, language and speech to authentically encounter
this sacred text. Indeed, it soon become apparent that becoming self consciously
aware of these contrasting fields of discourse is the essence of Krishna’s
liberating instruction to Arjuna. So it is of the utmost importance in effectively
processing this dialogue (and of course for our spiritual wellbeing) that we mark
this contrast between these two technologies of minding, and discern their
contrasting logical and experiential grammars.

Entering a global perspective: the global lens


Crossing into the global dimension of mind is a deep, challenging and radical
shift. For we tend not to be aware that we are situated in a particular
perspective, nor that our culture or worldview provides (and is) a mental lens
that conditions and constitutes all that appears to us. We tend to process our
experience from our more localized and monocentric lens. And it is already an
amazing accomplishment to become aware of our cultural lens, and to achieve
critical distance from its dominance in all our experience.

But when we stand back from any one cultural or disciplinary perspective and
truly encounter the remarkable diversity of worldviews that have evolved
through the ages our perspective dilates and it becomes more evident that a vast
evolutionary drama has been unfolding and striking patterns begin to emerge.
As the global lens opens we begin to see that in the early dawning of diverse
cosmologies, before the separations of philosophy, religion, spirituality and
science, early cosmologies were ineluctably drawn to name and express some
ultimate First Principle or Force that must be the generative source and
organizing principle of all reality.

Diverse names for "What is First"


Whether, for example, this is named Tao, as in the classical Chinese first
philosophy, or named Aum, as in the early Hindu Vedic tradition, or again,
Yahweh, as in the Judaic Biblical tradition, of the Logos of early Greek thought
there is a clear recognition that there must be some Ultimate First that both
generates and organizes the vast diversity of the Universe and holds things
together in some kind of order or coherence. And there emerges a clear
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consensus across worldviews that this Primal First Principle is a boundless


Force Field that must be the source of rational light, making it possible for
consciousness to exist, for language to work, for experience to be possible, for
there to be worldviews, and thus for the possibility of our making sense of
things, for there being meaning and truth in the first place.

Ultimate First Principle- An Infinite Forcefield


Diverse traditions of "First Philosophy" - narratives of "What is First" appear to
concur that there must be some Ultimate First, that "it" must be boundlessly
Infinite (and I use quotes here to signal that our words resonate with multivocity
and equivocality as we speak them across worldviews), that it must therefore be
a Unitive and Unifying Force outside of which nothing can be posited, hence it
must be an all-encompassing Infinite Forcefield that is the domain of Reality
itself. We cannot and shall not here go into the subtleties and intricacies of
Global First Philosophy, but it is essential in inquiring into the roots of Integral
Intelligence and the ground of Integral Education that we at least open up here
some of the profound recurring themes and insights of the perennial traditions of
the Science of What is First.

We are as we mind- technology of minding


Here in this global perspective we find two remarkable themes. On the one hand
there is a striking convergence across worldviews through the ages that we
humans participate directly in co-creating our living realities, in shaping our
worldviews through the conduct of our mind- through our deepest habits of
interpretation and world making. Whether in the depths of eastern meditative
traditions or in the distilled insights of the evolving European traditions - it is
clear that "we are as we mind" - that our methods and habits of thinking and
processing reality directly shape our living realities and experience. This global
insight is of the highest importance because it brings out immediately that we
have a voice, a direct causal say, in quality of life of our lifeworlds. And of
course this implies personal empowerment and a certain direct responsibility for
the ecology of our experience.

So it is of the highest importance to realize that we humans inhabit worldviews,


and we make our worlds through our deepest habits and patterns of minding.
And one of the great themes of Global First Philosophy is that in our evolving
technology of mind human cultures have tended to become lodged or stuck in
certain egocentric or monocentric patterns of processing reality which distort the
true nature of natural reason, and which produce deep incoherence,
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fragmentation and rational pathologies in the human condition. More on this in


a moment.

Must the "First Principle" be one and the same?


On the other hand, it is also striking that diverse traditions of First Philosophy
(which, of course include narratives of Sciences and Religions) are so diverse and
proceed with such diverse strategies and understandings of "What is First"- that
it is not at all apparent that they are approaching or articulating one and the
same First Principle. Indeed, in certain Buddhist grammars "What is First" is
called "Sunyata" or Absolute Emptiness, and in no way appears to be like a
Living God of the Biblical traditions, or the Infinite Consciousness of Brahman in
the Hindu tradition, not yet of the conjectures of the ultimate stuff of the
Universe that we get in various scientific narratives or accounts of the "Big Bang"
that we may find in the cosmologies of Astrophysics. The narratives, grammars
and strategies of "What is First" appear to be so widely variant that it is not at all
clear that they are (or must be) co-expressions of the same fundamental reality.

A missing Universal Grammar and Logic


Nevertheless, as diverse as these first narratives may be, the reflections of Global
First Philosophy make clear that "What is First" is and must be the very same
Infinite Force that generates all possible worldviews, narratives and disciplinary
languages. This follows immediately from the primal or transcendental Logic of
the Infinite Principle that comes forth in the global perspective. Indeed, diverse
traditions of first philosophy concur that that the more customary habits of mind
of egocentric or monocentric thinking cannot approach or gain access to
Primordial Field.

To pick up the earlier theme of the technology of mind- (we are as we mind)- it
may be said that the great traditions all stress that coming into direct encounter
with the Primal Source, which is found to be the driving force of human life, calls
for the overcoming of egocentric patterns of minding which are found to be the
primary cause of fragmentation, discoherence, alienation, individual and cultural
disorders, and rational pathologies in the human condition. And it is apparent
that if we attempt to approach the Unified Field of Reality from egocentric or
monocentric methods of minding the universal logic and grammar of the Primal
Field would be eclipsed, deformed, reduced and inaccessible. Examples abound
in diverse wisdom traditions: for example, meditative traditions demonstrate
that when we process our selves – our personal identity- in the objectified space
of ego thinking, we make ourselves into entities, we objectify ourselves, and thus
participate in a violent separation from our true Higher Self, which is always
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beyond any kind of object or entity. Further, such self objectification also severs
us from the Unified Field of Reality, and this issues in all sorts of splits,
separations and alienation from Others, from the ecology, and of course from
What is First. In the Biblical traditions, of course, this primal separation is
known as “sin”, ontological separation from God.

Indeed, as diverse as the traditions of First Philosophy may be, the global
perspective helps to clarify that the great traditions were keenly aware that
egocentric patterns of objectifying thinking had to be overcome, and that the key
to the awakening of wisdom, integral reason, knowledge and the direct
encounter with Primal Reality involves a dramatic transformation in method of
minding which flows in the holistic dynamics of the Unified Field. This radical
shift in the technology of minding is of the utmost importance in clarifying the
origin of Integral Understanding, Learning and Education. In this global
perspective it becomes evident that a Universal Grammar for investigating,
clarifying, formulating and expressing the fundamental Unified Field is still
wanting. And it is equally clear, despite the persistent efforts of the great global
traditions, that the fundamental Logic of the Unified Field awaits further
excavation and clarification.

In my quest to help clarify the fundamental logic and grammar of this Unified
Field I began to see striking patterns across cultures, worldviews and
philosophical traditions. It became quite apparent across diverse worldviews or
ideologies that egocentric habits and patterns of minding were pervasive, east,
west or other. Indeed, the essential task in the Hindu or Buddhist teachings, for
example, was to help the struggling "student" become aware that she was
somehow stuck in egocentric habits of mind which were generating existential
disorders of all kinds, and to enter disciplined and powerful transformations into
the integral and holistic technology of minding which brings us into the space of
genuine knowing, understanding, and encounter with Reality. For example, the
transformative deep dialogue between Lord Krishna and Arjuna in the
Bhagavadgita is precisely such an awakening therapy. Krishna’s voice speaks for
the meditative voice, and Arjuna (the everyday egocentric person lodged in ego
identity) suffers from a breakdown, a life crisis that flows from his ego-minding.

It thus became apparent in this global drama that all humans, all cultures, all
philosophical and educational traditions equally faced the challenges of
egocentric minding, whatever its worldview or ideology may be. Any
worldview, cosmology, or ideology may be processed in the mentality of
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egocentric patterns, so this was a deeper, structural dimension of the human


condition that pervades every aspect of our existence. Likewise, all persons,
whatever may be their worldview, cultural tradition or disciplinary orientation
needed to face the challenges and opportunities of engaging the integral and
holistic patterns inscribed in natural reason and the Unified Field of Reality. So
one of the striking findings in this global perspective is that humanity has been
lodged in the midst of these two great evolving technologies of mind and
discourse, and the continuing struggle of human and cultural evolution was
precisely this deepest individual and corporate transformations from egocentric
habits of heart and mind to the more mature integral and holistic patterns of
natural reason.

Introducing a Notation for these two technologies of mind

In this experimental spirit I found it most helpful to mark the egocentric patterns
of minding - the egocentric mind and voice and language technology- with single
brackets: /.../ The egocentric space of /reason/ and /knowing/...is the dualizing
/space/ in which there is always pathological distance between /knower/ vs
/known/; between /subject/ v /object/; between /my worldview/ vs /your
worldview/, etc. Any word or thought or experience processed in the egocentric
technology is explicitly marked (as if it were a kind of quotation device): /X/

to remind us and make us keenly aware that we are speaking, perceiving,


minding in the egocentric space, consciousness, signs, language, experience
whatever may be my worldview, culture, discipline, ideology.

By contrast, when we encounter language (thought, consciousness, experience)


that is performed is the integral, holistic, dialogic mentality of the Unified Field-
we mark this with double brackets: ((...))

So these two technologies of mind/language/discourse are marked off in this


contrast between /language/ vs ((language))

Thus, in reading the dialogue of the Bhagavadgita, it would be appropriate to


read the voice of ((Krishna)) in ((...)), as well as to recognize that the struggling
warrior, /Arjuna/, is precisely in a crisis of /ego consciousness/.

Now, introducing this notation of discourse turned out to be a potent pedagogic


devise to help students, researchers, and listeners accelerate in their critical and
experimental encounters with these contrasting technologies of mind. The
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/Egocentric/ mentality produces dualities, artificial distinctions and separations,


objectifies and reduces whatever it thinks, perceives or experiences to its
/monocentric/ perspective. Whereas the profound transformation into the
((integral mentality)) brings the ((thinker)) into direct communion and dialogic
encounter with whatever is in its ((presence)). The clarification and contrast
between these two technologies of minding and discourse greatly accelerates our
transformation into ((global or integral awareness)).

It is impossible to exaggerate the importance of the clarification of these


contrasting technologies of consciousness for the human condition. For once we
are clear that /egocentric consciousness/ cannot adequately approach or express
the ((Integral Unified Field)) of "Reality", it becomes more apparent precisely
why humanity has lacked the adequate technology of minding- lacked the
((universal grammar)) with its ((logic)) and ((rational dynamics)) -to encounter
and process the ((Unified Field of Reality)).

And it becomes more apparent why diverse attempts to /name/ ((What is First))
have resulted in even more divisiveness, contention and obfuscation. In fact, the
development of the ((Grammar)) of the "Integral Field" - the Global Grammar of
((Natural Reason)) made it possible for me to propose a global ((primal name)) -
((Logos)) - as a candidate for ((What is First)). In this ((context)) it becomes
clearer that this ((Infinite Primal Principle)) - let's say ((Logos)) - "is" the ((Unified
Field)), the ((Logosphere)) wherein all ((things)) are in profound and dynamic
((interaction)) and ((interrelation)). In this way we now begin to see that it
makes all the difference whether we are "thinking" and "speaking" and
"experiencing" in /.../ or ((...)).

So one of the striking findings of the ((global perspective)) is that the ((Ultimate
First Principle)), ((Logos)), is the ((Infinite, Unifying, Force)) that ((situates,
incorporates and pervades)) all "existence". This ((global fact)) follows
immediately from the ((logic)) of the ((Infinite Principle)). And the implications
of this ((elementary)) point are astounding. It "means" that whatever ((exists)) is
immediately and directly ((situated)) in this ((logosphere)), and under its
((Infinite)) sway. And here the ((irony)) is that all ((evolution)), all "human" and
"cultural" has been ((unfolding)) as a direct expression of the ((Infinite Force)) of
((Logos)). This means, of course, that every ((step)) in the ((evolutionary drama))
is a step in the ((emergent, self expression)) of ((Logos)).

Indeed, the evolutionary development of /egocentric minding/ must itself be


situated within this ((boundless dynamic field)) of the ((Logopshere)). Any
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and all /worldviews/, /perspectives/, /narratives/. /disciplines/...are essentially


((situated)) in the ((universal context)) of the ((Unified Field)):

For example, however I process my "self" when "I" say /I/..."I" am always
nevertheless situated within the ((context)) of ((I): and this may be expressed as
((.../I/...)). And so too with any word, term, phenomenon, event, worldview...
This simple formulation, for example, captures succinctly a great global spiritual
insight - that whatever /narrative/ or /egocentric identity/ you may give
/yourself/...there remains a ((higher self)) in the ((Integral Field)) that is ever-
present beyond all egocentric /constructs/. And the great awakening of the
((higher self)), which is ((global enlightenment)) is revealed in this formula:
((.../I/...)) which makes clear the ((I)) is always already ((present)) in any /ego
identity/.

The most relevant point for us here is to recognize in entering this ((global
drama)) that every step in the evolutionary advancement of cultures - whether in
spirituality, in ethics, in religious life, in politics, in technology and science, in the
arts are best understood as advances towards the ((awakening)) of the ((global
mind))- as the evolutionary self-expression of ((logos))...of ((...)). For this
awakening ((technology of minding)) is the rational consciousness wherein the
((thinking subject)) directly encounters its ((other)) it's ((object of thought)) in an
immediate deep-dialogic intimacy:

((Self<====>Other)); ((Subject<===>Object)), for in the ((logosphere)) all ((beings))


are in profound ever-dynamic ((interaction)) and ((interrelationship)), which is
the deepest form of dialogic encounter. It is the ((epistemic)) space in which the
((knower)) most authentically and globally encounters the ((known))

((Knower<====>Known))

And here we can see more clearly the contrast, for example, that Buber was
drawing between the /I/ vs /It/ mode of relation and the ((I<===>Thou))
((relation)) of ((being in dialogue)).

In this way it becomes more apparent why the ((rational/epistemic)) space of


((...)) is the convergence of the ((integral)) ((holistic)), ((nondual)), ((meditative))
and ((deep-dialogic)). The ((logosphere)) the ((Unified Field)) is the ((universal
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context)) in which all that ((exists)) is ever in dynamic ((interaction))- and this is
the ((Integral Nature)) of Reality itself. This ((Infinite Force)) of the Field of
((Reality)) is what presides in every ((moment)), in every ((event)), and surely in
every advance of ((civilization)).

Nevertheless, it is abundantly clear, despite the great advances of our noble


traditions, that our present cultures, religious and political forms of life, personal
relations, cultural relations, institutions, educational practices...continue to be
dominated by the dysfunctional patterns of /egocentric minding/. And here it is
also clear that the single most potent pragmatic transformer of the human
condition is our individual and corporate evolutionary advance in civilizing the
technology of ((...)).

If, for example, we look at the evolution of science and scientific method in this
global drama, it is immediately clear that the essence of the experimental and
scientific method of investigation is an advance towards the ((epistemic praxis))
of ((..)) - the ((scientific spirit)) is precisely the ((deep-dialogue virtue)) of
standing ((open)) in my inquiry to the ((phenomena)), to the ((other)), to the
((object)) of investigation. If, however, I remain /monocentric/ and /reductive/ in
my /theoretical paradigm/, unable to accomplish the ((rational, critical turn)) of
experimental self-questioning...then I /reduce/ the /object/ unilaterally to my
/perspective/, my /worldview/..and in a profound sense violate the
((phenomena)).

Here we see that the potential advances of ((scientific minding))...which is one


exemplary form of ((deep-dialogic rationality))...becomes undermined and
impeded by atavistic pre-((scientific)) idols of the /mind/ which eclipse the ever
deeper realities of ((phenomena of Nature)). Whereas, when "scientific praxis"
matures into the ((critical rationality)) of also being ((experimental)) in the self-
revisioning of one's own /conceptual models/...in response to the ((presence and
speaking of the phenomena))...then ((scientific minding)) takes another major
step towards truly encountering the ((Unified Field of Nature/Reality)). The
same may be said for our /religious life/, our /moral life/, our /political forms of
life/, for our /human relations/, and certainly for our /educational praxis/.

Now it is easier to see why attempts to situate ((Integral Studies)) in the older,
artificial spaces of /Egocentric Reason and Culture/ must be futile. Indeed, even
our models and programs for "integral education" continue to be undermined by
the dominant forces of /Egocentric Culture and Education/. This is why /Integral
Studies/ and /Inter-disciplinary/ strategies seems to be universally marginalized
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in /academies of higher learning/. We suggest that the very heart of ((education))


is fundamentally ((Integral)) and flows from the ((Integral Dynamics of Natural
Reason)) and ((Reality)) itself. It would be interesting to ((imagine)) what a
transformed ((ecology of education)) might look like in this ((global light)) of
((Natural Reason)).

The quest for a Global Name for the Primal Principle: ((Logos))

((Logos)) as the Logosphere- Unified Field


In this meditative reflection we use the word ((Logos)) as a candidate for the
Primal Global Principle. And when we meditate on this Primal Universal Name
it becomes immediately apparent that this First Name must be Infinite and all-
pervasive. In such deep reflection it is axiomatic that the Infinite Name, the
Primal Word is the Logosphere - The Infinite Cosmic Field of Reality. The
Logosphere must be an Infinite Continuum of Boundless Diversity, Multiplicity,
Creativity...Infinite Processing. The Infinite Word is Being, is Mind, is
Intelligence, is Nature, is the Substance of the Universe, is Energy, is Tao, is Aum,
is God is Sunyata, Buddhanature, Christ... This taps the global significance of the
Biblical genesis: In the Beginning is Logos, the Word. And this Word is God.

We now see that the global name, Logos, is boundlessly global in scope and
power. This means that nothing can be apart from It: all names and forms, all
categories -Space, Time, Cause, Substance, Relation, Process, Word, Mind,
World, Experience, Appearance, Meaning, Value, Cognition...- arise from the
same Origin. This implies of course that all of the fundamental categories or
"building blocks" of Reality must be originally and profoundly Inter-relational,
they mutually entail each other and permeate each other. There is a profound
Dialogic Dialectic permeating everything in the Infinite Field.

Logos/Logosphere- The Continuum of Reality


All "fields" arise from this same Origin, all grammars, narratives, worldviews,
perspectives. The very idea of a "Field" a "Force-Field" arises in this Infinite
Word. So the Logosphere is the Infinitely Diverse Unified Field of all
possibilities, of all possible and actual worlds. All possible worlds coexist and
coarise in each other in the Logosphere. Space and Time, for example, mutually
coarise in a primal Space-Time Continuum. But so do all the basic Categories -
Mind-Word-World-Space-Time-Matter-Cause-Energy-Cognition - ... all form a
Primal Continuum of mutual entailment. Tap any one of these primal categories
and all the others are found to be already implanted within its inner being.
Logos makes Relations possible and holds all things in primal relationality.
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Nothing can stand atomically apart, all things co-arise. This is the Dialogic
structure of Logos. In this powerful Logic of Logos (the origin of all possible
"logics") the Rational Force of the Logosphere expresses its global unifying and
diversifying power. And the implications of this are astounding for the human
condition.

Logos presides in all evolution


The Infinite Force is Infinitely Present in every moment in the Logosphere. In the
Sacred Logic of this Universal and Global Grammar every item in the
Logosphere bears the signature of Logos, every sign co-expresses Logos, every
phenomenon expresses Logos...all evolution is the expression of the Cosmic
Event-Continuum of Logos. It is this simple fact - that Logos presides in every
moment, in every event, every phenomenon, in every being, in every act, in every
historical happening...that has been noticed in diverse perennial traditions.

Logosphere- the Cosmic Continuum: A Global Mythos


Once the Infinite Force is recognized and acknowledged it follows immediately
that this Force pervades all existence, situates and constitutes all existence, and
presides throughout the cosmic Unified Field. And diverse traditions of
perennial philosophy have detected this truth in different formulations. It is
such a simple and elementary point in the Logic of Infinition that it appears as a
truism to the global mind. Once the Cosmic Event-Continuum of Logosphere is
discovered it follows immediately that all existence, all evolution and history is
the creative play of Logos. And the evidence of this is overwhelming once
rational intelligence awakens to the Infinite Presence of Logos. It was clear that
humanity had not yet developed the technologies of mind and language for
processing the Logosphere. We still lacked a Science of Logos, a science of the
Logosphere- the foundation of all worldviews. This pure Formal Science was
latent (and presumed) in the diverse classical perennial traditions and awaited
full maturation and emergence in its explicit globalized form.

As the Logic of Logos came to increasing clarity over three decades it was clear
that we urgently needed to develop tools, technology, to become mindful of
when we were in the Grammar of Logos and when we were in the grammars of
egocentric cultures. Remember in this meditation on Logos that the pathways of
awakening move in a recursive loop - the deeper we encounter Logos, the more
this invokes the global turn in minding, the more, in turn, this encourages the
expansion of thought and language, which enhances our capacity to process the
((Logosphere)).
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Exploring this Global Mythos/Cosmology

This is an astounding result of entering the Logic and Language of the Unified
Field. Once we explicitly clarify the use of signs in the egocentric voice and in
the Logocentric voice dramatic acceleration ignites. We now see, for example,
the difference between /time/ vs ((Time)): egocentric /time/ is linear and
separated from all other categories in egocentric worldviews- /time/ is broken
into pieces of /past/, /present/ and /future/ which are supposed somehow to unite
in some continuum of /time/. By contrast, in entering ((Time)) in the Logosphere
we see immediately that every ((moment)) of ((Time)), every ((now)) has an
infinition structure in which all moments of time meet - ((past, present, future))
meet, ((co-arise)), in every ((now)). The great mystics and meditative thinkers
understood this, but we needed a logical technology - the ((technology of Logos))
- to adequately clarify, formulate and express this global truth. To enter ((...)) is
to awaken the ((global mind)), to cross into the ((global perspective)) where
diverse worldviews ((meet and co-arise)). This, I suggest, is the emergence of the
((Primordial Tradition)) in its global form.

Testing the two technologies of mind in the human condition


((Imagine)) if this were true - that ((Logos)) is Real, that all existence is
constituted in an infinitely dynamic and inter-connected Continuum -the
((Logosphere)), that all evolution is presided by the ((Infinite Presence)) of Logos,
that all ((History)), across cultures and worlds, is saturated with overwhelming
((evidence)) of the ((creative and causal)) power of Logos, that all great
developments in the evolution of human cultures when seen in proper ((context))
reveals that all events in the Event-Continuum bear witness to and display the
presiding ((Presence)) of Logos... This would call for a radical revisioning and re-
contextualizing of our present narratives and perspectives, indeed, of the
((human condition)). Entering the ((global mind)) changes everything.

The ((global perspective))


Let us experiment further by entering more deeply into the ((global perspective))
and crossing into the technology of the ((global mind)). When we stand back
from being lodged and fixated in any one worldview and set aside the egocentric
habits of mind (which of course is most difficult) the horizon of the global
perspective emerges. Now we are able to gain access to multiple alternative
worldviews, in their own terms and grammatical forms; we are able to entertain
these diverse perspectives together in one dialogic rational consciousness. This
dilates our rational capacities and takes us more deeply into the logistic structure
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of the Logosphere. And as we thus gain ((perspective)) Reality is disclosed in a


deeper way.

In this ((context)) it is more apparent that the "postmodern" mantra that we


"humans" are inherently lodged in localized worldviews or perspectives is
nothing more than a dogma of egocentric discourse. And the self-serving
suggestion that the alternative to being in a particularized (ego)-local perspective
is to presume to have a "view from nowhere" betrays the egocentric prejudices
against the living evidence of millennia of meditative experience and of the
global perspective in natural reason. The global perspective - the power of
((inter-perspectivity))- is not a "view from no-where". The choice for awakened
reason is not between either an /ego perspective/ or no "perspective" at all, but
between the /egocentric perspective/ and the ((global perspective)).

Logos presides in all evolutions


As we enter this ((global perspective)) and focus on the deeper patterns and
developments in the evolution of the human condition over the past three
thousand years of so (a brief moment in ((Time)), in the Logos Story of
Evolution) we are now able to see that there has been a deep drive and relentless
quest to express Logos across cultures and worlds. This is not surprising since,
as we have seen, the Infinite Force and Presence of Logos (which is the
Logosphere Itself) presides in every moment in all realities. The "scientific" quest
to detect and name the ultimate "force" in the universe hit all sorts of barriers and
was not able to reach Logos. But the Logic of Logos makes quite evident that the
Infinite Force of Logos is most real and cannot but makes its presence felt in all
existence, in all events, in every stage of the dramatic unfolding of evolution. So
when we scan a range of diverse worlds as we now jump in mid-stream it is
apparent that the moving force of ((evolution)) is the gravitation to Logos in
boundless ways.

Let us scan selected cultural traditions and move fast-forward over the past three
millennia. In our Judaic origins we see the emergence of the breakthrough to
Yahweh, the Infinite Living Spirit that must be One. The recognition that there is
an ultimate primal reality that is Infinite, Living and One is a significant moment
in our common evolution that taps the Logic of Logos. It is also seen that this
Infinite Spirit must be the generative first cause of all reality. This too is a classic
advance. This Judaic articulation of Logos brings with it the recognition that this
Living Presence, which is always infinitely higher, calls on us to re-orient our
lives to love and honor The First with all our might, with our whole being.
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Similarly, in the Hindu Vedic origins it is declared in deepest meditative


revelations that there is an Infinite Originating Source of all existence -Aum - the
Sacred Syllable or Word. In this classic meditative articulation of The First a
grammar of the Infinite Source is developed which reveals that all names and
forms arise from Aum, which is also called Brahman, the Absolute Infinite Being,
the First Cause and originating source of all realities. Here we find an alternative
formulation of the Primal Logic of Logos.

Of course this tradition too in a different way recognizes that this truth of
Aum/Brahman reveals that the true Self is boundless and beyond the artificially
constructed ego that most people confuse with the Self (which is called Atman).
And here too, in tapping the Logic of Logos this traditions sees that the key to
human flourishing is overcoming the egocentric life, which is seen to be the
source of diverse existential pathologies, and advancing to a higher form of life
that comes with the realization of Atman, true Self awakening.

To accelerate, we see a similar pattern in the early Chinese traditions, for


example in the grammar of Tao. This tradition recognizes that there must be a
primal Infinite Nameless Name that is the source of all names. This is the
generative source and cause of all existence. In the early Greek tradition we find
an important origin of the development of philosophy and science with the
recognition that there must be an Ultimate Principle, Law, Form, Origin, Cause
that explains all appearances. The First is articulated in different ways, and
Heraclitus explicitly names it Logos (Word, Speech, Reason...) and the grammar
of Logos takes shape in the advances of Socrates, Plato and Aristotle. So here too
we find classic openings to the Logic of ((Logos)).

Again, the great awakening of the Buddha bears witness to the emerging drama
of Logos in the human condition. Buddha's historic insight was that egocentric
mind is the source of human suffering and that it can be overcome in the
awakening of mind beyond egocentric patterns to radical Emptiness, Sunyata,
the fundamental Law or Dharma in all existence. In Buddha's teaching ultimate
Reality is a boundless Field of dynamic inter-relationality of all things. All things
are empty of the ego constructs of "self-existence". So here too we find another
alternative formulation of classic features of Logos.

If we look at a vast range of "Indigenous" worldviews this gravitation to some


First (whether Infinite Spirit, Nature, Force....) is evident. For example in one
classic African culture (Dogen) The First is called Nommo - the Infinite Name that
is the Primal Force that pulsates through all of Nature...So it becomes evident
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that some kind of powerful pattern is at work moving human evolution, diverse
cultural worlds, to alternative formulations of Logos. This is remarkable enough.
What's equally remarkable is that as we look fast-forward over the centuries on a
global scale we also detect deep patterns of Logos emerging in the evolution of
the human condition.

How the Logos Force moves evolution in shaping the human condition
Of course it is not co-incidental that diverse cultural traditions would gravitate to
and express The First in the grammar of its worldview. For in the ((Logos))
perspective it is evident that in the deepest fabric of Reality, the Logosphere, the
Infinition dynamic and dialectic of Logos is recursively and creatively playing
itself out in every ((Moment)), in every ((Event)).

Let us scrutinize this more carefully. How can we be so confident that ((Logos))
is happening in every situation? The reason is as simple as it is classical- The
Infinite (Force) cannot be broken down or localized in a way that reduces the
Infinite Power or Presence: dividing or localizing the Ultimate "Stuff" of the
Universe does not break down its Infinite structure. Every "piece" of ((Logos))
recursively iterates the Infinitude of Logos.

This is another face of the Continuum Force-field: in this pure ((Geometry)) of


Logos the ((Logosphere)) co-extends boundlessly, opening sacred ((Space)). Yet
every ((point)) in the Logosphere reflects and reiterates the entire Field and thus
bears the ((signature)) of Logos. In the case of humans classical traditions
recognize that there is that of ((God)), Logos, in every Person; or that the
Kingdom of Logos is within, or ((at hand)). Each Person, then, expresses
uniquely the ((Image of Logos)), and this is the sacred origin of the
((Individuality)) of each Person. But now in ((Logos Science)) we see that all
((points)) reiterate the Logos structure, is a sacred ((center)) of the Logosphere.
In this way each ((item)) in the Universe is ((holonomic)), a ((holon)) expressing
uniquely and differently the ((Logos Principle)). For this reason one would
naturally expect to find in the dynamics of ((evolution)) the playing out of the
Self-Expression of Logos in every direction.

Quest for the ultimate ((pattern))


To see this more clearly we need to look more deeply into the global ((pattern))
of Logos emerging in the play of evolution and the human condition. When a
new "science" arises we should expect that what was taken as "given" before now
become accounted for or explained - this means giving the "logos" of it. And in
the primal ((Science)) of what-is-first we should expect that ultimate matters are
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accounted for more deeply. For as we now enter mid-stream to clarify the
((global perspective)) fast-forward over the past three thousand years or so we
are making great presumptions - we are taken a "given" that there are humans,
with consciousness, culture, language, mind, meaning, worldviews, narratives,
perspectives...But here we are precisely attempting to place all this in the
((context)) of the missing Story of Logos. How is the ((logos pattern)) playing out
in the emergence of human reason? in consciousness? in language, mind and
world? How do worldviews arise? How are mind, word and world mutually
connected? How do diverse worldviews arise? How are diverse disciplinary
languages/perspectives generated?

In reflecting deeply and rigorously on these ultimate questions it is essential to


((remember)) that in the Logosphere ((word)), ((mind)) and ((world)) mutually
permeate and pervade each other in the deepest way. This is the deep structure
of ((Logos)): Logos is the Infinite ((Word)) which is ((Infinite Mind)), which is
((Reality)) itself. The egocentric mind is not able to ((process)) this primal truth.
In the ((Logic)) of the Logosphere the unified field of Existence is ((language)) is
((mind)) is ((energy)). The ultimate ((stuff)) of the Universe is ((meaning
energy)), and this is the essence of ((life)). In this context of the ((Unified Field)),
the Event-Continuum of Logos plays out in ((time)). Each Primal ((Name)) or
((category)) or ((field)) is filled with the others. This is the original
infinition/differential structure of ((Infinite Unity)). Every ((item)) in the
Logosphere reverberates this dialectical pattern.

Evolution as the Unfolding of the ((Logos Pattern))


With this is ((mind)) let us now scrutinize some prominent patterns as the human
condition takes shape over millennia. Deep in classical traditions on a global
scale we see a relentless quest for what-is-first. The Infinite Force is like a
boundless gravitational field that both generates all items and attracts them at
their core. As ((human matter)) evolves consciousness dawns. And the deepest
pulse of the emergence of consciousness is the awakening of reflective self-
awareness. This is the Logos impulse - the evidence of the Infinite Force in all
things. But the emergence of consciousness arises with the technology of
grammar, of language, of the Word finding creative expression.

The awakening of consciousness comes with the ultimate technology of


Language taking form. But this mutual arising of Mind and Word is the very
expression of Infinite ((Form)) - of Logos, and this is ((Being)). So ((Being)) as
((Form)) is originally filled with ((Word)), ((Mind)) and ((Universe)) -
((Logosphere)). All through the ages it has been assumed that there is some
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deep link between "Form", "Word", "Meaning", "Mind", "Truth" and "Force" and
"World"...But now in the context of this Formal Science of ((Logos)) we see more
clearly how and why these are indeed deeply connected. The assumption that
"logical form" is the binding force that holds Mind, Word and World together is
now illuminated through the rational force of ((Logos)). Here we find the
ultimate moving force/dynamic in the ((human condition)) - the emergence of
((Logos)), the awakening of Mind, Word, World...as ((Logos)) reflexively Self-
expresses in the Logosphere.

The great ((quest)) in human life


If we now look at the evolving human condition through these ((eyes)) we see a
remarkable drama unfolding on a global scale. It is now more evident that there
is a deep drive in humans for "meaning", for "life", on the individual and
corporate/tribal level. The primal drive in the human situation for meaning,
well-being, for life and even for knowledge is evidence of the creative unfolding
of the Logos dynamic- Infinite Form expressing itself in human flesh. It is little
wonder then that diverse classical cultures would gravitate to what-is-first
((Logos, Form, Word)) as the source of meaning, truth, value, being, life. But this
quest for ultimate meaning in life comes with the creative self-articulation of
language and mind - the technology of grammar and minding. Here we see that
human life becomes self--articulated in a worldview, in a grammar of life, that
taps the boundless reservoir of ((meaning, being, life)) in particular ways.

The emergence of ((Form)) shapes the human condition


Whether we look at our Judaic origins in its struggle to discern, recognize and
express ((God)), or the Vedic breakthrough to the ultimate word ((Aum)) or the
Greek struggle to clarify meaning as "form", as Logos, in the philosophical lives
of Socrates/Plato/Aristotle...we see relatively early signs of the gravitation to the
grammar of ((Logos)) in the human condition. It is not accidental, for example,
that the Socratic quest for meaning and value would lead to the birth of "form"
and "essence" and the discourse of "reason". This early gesture towards birthing
the grammar of Logos unfolded over millennia into our contemporary struggles
to give an account of meaning in life. But what is also revealed in these (and
other) early articulations of the Infinite Word is the growing recognition that we
humans are as we mind....The great perennial quest for ((Meaning)) comes with the
realization that how we mind (the technology of minding) is all important in
shaping our living realities.

We are as we mind
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Let us go more deeply into this global truth. We just suggested that there is a
holonomic, recursive, creatively unfolding dialectic of Logos expressing itself in
the Logosphere. This dynamic of the Infinite Word - Infinite Form - is
((happening)) at all times in the Logosphere. This emerging self-formulation of
Infinite Form is the driving force of ((evolution)) and the key factor in
understanding the continuing evolution of the human condition. In this respect
the ((Logos Story)) provides the global foundation of all "evolutionary"
narratives from Genesis to the "Big Bang", including such diverse accounts as
that of Darwin, Hegel, Marx, Teilhard and others.

When we ((remember)) that the Logosphere is Infinite Form being formulated,


and that this ((Form)), this ((Infinite Word/ Universal Grammar)) is the origin
and generative meeting point of all Language, Mind, Phenomena, of all
worldviews and perspectives, this makes it easier to ((see)) that Existence itself is
the unfolding of Language/Grammar/Mind and saturated with ((meaning)). It is
the ((Logosphere)) that philosophy, science, religion and common sense are
trying to process and explain. But egocentric patterns of minding most often
block, eclipse, deform and repress this Primal Field of Reality.

But let us look more carefully at this. The human condition is under ongoing self
evolution, and the ((Logos Event)) is the driving force at the heart of human
evolution. As the human form matures and takes shape all of the the primary
features of human life mutually co-shape and transform one another influenced
by the Logos dialectic. This means that Reason, Thought, Language, Meaning,
Perspective, Experience...are under ongoing maturation and evolution as Logos
emerges. And as we now reflect on global developments over the past three
millennia it is easier to see that humans have been in a deep struggle to mature
beyond the egocentric patterns of minding (language, thought, world making,
experience...) into the more integral, holistic and dialogic patterns of minding the
Logosphere. In this drama, as suggested earlier, we see that in diverse ways the
great teachers and revolutionaries have been attempting to usher humanity
beyond the dyfunctional and pathological ways of egocentric life into the higher
technology of minding the Unified Field of Reality.

As the human form matures our capacity to process and "metabolize" the
Logosphere deepens. To say we are "rational" beings is to say that we are as we
mind - that we arise in language, grammar, that we participate in making our
worlds, shaping worldviews through forms of interpretation, that we both shape
and are shaped by our grammar or worldview, that we have a voice in
determining the phenomena that appear to us. To be human is to participate in
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world-making - we are ((grammatical)) beings. All of this clarifies the global


truth: ((we are as we mind)). It took millennia to clarify that humans come to be
and arise in worldviews involving patterns of interpretation and making sense of
things. And one of the great themes in the global ((perspective)) is that
egocentric patterns of interpretation and world-making have had disastrous
consequences for the quality of human life.

In this ((perspective)) a striking pattern emerges: in the continuing evolution of


the ((human condition)) two powerful opposing forces have been at work and
play. We have seen that the egocentric mind with its monocentric patterns is an
immature stage in human development. And every great advance in every field,
in every aspect of cultural evolution, has been the overcoming of egocentric
fragmentation and the painful but inexorable emergence of the holistic, dialogic
and global patterns of culture making. In this drama and living dialectic of
Logos the forces of rational awakening work in, through and against the divisive
forces of egocentric life to open ever higher global space for human flourishing.

This is as true of the globalizing of our inner personal space as it is true of the
humanizing and civilizing of our shared corporate space in the life of the polis. It
is equally true in every aspect of our cultural lives, in every field and discipline,
and certainly in the evolution of the sciences. Indeed, it is now apparent that the
key advance in scientific method turns not on the ego-ideologies and dogmas of
empiricism but in the revisionary and dialogical patterns in the globalization of
human reason and inquiry.

The highest virtues in "scientific method" are the ((dialogical virtues)) of


openness to the objective alterity of Reality, the experimental spirit of being ever
open to self-revision and the creative encounter of multiple alternative narratives
and perspectives in the quest for ((truth)). The essence of the scientific
disposition is the dialogic or global or experimental attitude that deepens with
the awakening of the global mind. And this is as true in our inner personal life,
in our deepest spiritual, religious and moral strivings as it is in our ongoing
attempts to open sacred space for our shared civic and political life. In this
respect then, the awakening of the scientific spirit is at its core the awakening of
the global mind in the quest to express Logos in every aspect of the human
condition.

Ashok Gangadean
Margaret Gest Professor of Global Philosophy, Haverford College
Director of the Margaret Gest Center for Global Dialogue
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Founder-Director of the Global Dialogue Institute


www.awakeningmind.org
email: agangade@haverford.edu

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