VAISHNAVISM,ANTIEVOLUTIONISM, AND AMBIGUITIES: REVISITING ISKCON'S DARWIN‐SKEPTICISM

The International Society of Krishna Consciousness (ISKCON), commonly known as the Hare Krishna Movement, has disseminated a flurry of antievolutionist media since its inception in 1966. Such communications frequently co‐opt arguments employed by Christian creationists and Intelligent Design theorists. At the same time, however, there are indications that a scattering of ISKCON publications have articulated relatively ambiguous, less oppositional statements about evolutionary theory. This article reconsiders ISKCON's Darwin‐skepticism by appraising recent, largely unexamined Hare Krishna publications, as well as responses to evolutionary theory expressed by ISKCON's founder, A. C. Bhaktivedanta, and his immediate Vaishnava forerunners. The analysis reveals that, although the majority of contemporary ISKCON materials are vehemently opposed to evolution, some leading voices demonstrate less combative, cautiously accommodating stances. These cases are suggestive of complexities in ISKCON's responses to evolution, both past and present, which are not necessarily encapsulated in the terms Vedic creationism or antievolutionism.     

Colonial and Post‐Colonial Elaborations of Avataric Evolutionism

Avataric evolutionism is the idea that ancient Hindu myths of Vishnu's ten incarnations foreshadowed Darwinian evolution. In a previous essay I examined the late nineteenth‐century origins of the theory in the works of Keshub Chunder Sen and Madame Blavatsky. Here I consider two major figures in the history of avataric evolutionism in the early twentieth century, N. B. Pavgee, a Marathi Brahmin deeply involved in the question of Aryan origins, and Aurobindo Ghose, political activist turned mystic. Pavgee, unlike Keshub, used avataric evolutionism in expounding his nationalistic goals for an independent India. His rationale was bolstered by the idea that India was the fountainhead of all science and civilization. Aurobindo saw in avataric evolutionism a possible key to understanding the involution and evolution of the supreme spirit in the realm of matter as taught in traditional Vedanta. This material‐spiritual evolution represented for Aurobindo the necessary knowledge for the true liberation of India, transcending purely political independence. Such knowledge he also saw as the means for the spiritual liberation of the whole of humankind. The processes of involution and evolution he claimed were not in conflict with modern science, and Western evolutionary thinking seems to have inspired many of his own evolutionary reflections, even though in the end he rejected the Darwinian transmutation of species. I conclude with an overview and assessment of recent, post‐colonial Hindu assimilations of avataric evolutionism.     

TECHNO‐SECULARISM: COMMENTS AND REFLECTIONS

Abstract. I comment on some of the points made in John Caiazza's thesis on techno‐secularism and offer some of my own further reflections on the subject. Tertullian's rhetorical question about Athens and Jerusalem has universal relevance, not just for Western culture, and, notwithstanding the many positive contributions of science and technology to human culture and civilization, they may not take the place of religion of one kind or another in the foreseeable future. What is needed is to transform religions in ways that meet the challenges of a world drastically transformed by science and technology.     

Moral Development and Higher States of Consciousness

This paper discusses possible relationships between the cognitive–moral development theory of Lawrence Kohlberg and Charles Alexander's life-span model. Central to Alexander's model is the role which levels of mind and higher states of consciousness play throughout the general periods of development. Parallel to Kohlberg's cosmic perspective Stage 7—which goes beyond the representational logic and reasoning identified by Piaget's highest stage—are the postrepresentational stages of development, described by Vedic psychology and Alexander's model as "higher states of consciousness"—transcendental consciousness, cosmic consciousness, God consciousness, and unity consciousness. Research indicates that EEG brainwave coherence is associated with the development of higher states of consciousness and Kohlberg's Stage 7. Studies on the Transcendental Meditation (TM) and TM-Sidhi programs as effective technologies for promoting moral development are further discussed.