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By Wolfgang Krebs (auth.)

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First of all, Aurobindo distinguishes himself from many of his predecessors with a realistic approach to evil and with his novel response to this problem, namely in conceiving evil not as something permanent but rather only a stage in the evolutionary ascent of the universe. Moreover, Aurobindo’s theistic approach and integral monism demanded the placement of being and power of being together. An underlying aim throughout this study will be to explore the possibilities of dialogue between Eastern and Western metaphysical approaches.

This nature is disclosed to sense perception as a complex milieu of entities (things). What is disclosed in sense-awareness is “fact with factors,” which is the object of thought. A thought is nothing other than thinking about a thing. Human knowledge of nature has three components: fact, factors and entities. 7 Thus, it was customary to say that the objects of thought are entities primarily with their individuality and secondarily with their properties and relations ascribed to them in the process of thought.

D. Dissertation, Claremount Graduate School, 1981. 2. Harold Houghton. Aurobindo and Whitehead: A Comparative and Critical Study of Supermind and Creativity. D Dissertation, California Institute of Asian Studies, 1975. 3. Satya Prakash Singh. Sri Aurobindo and Whitehead on the Nature of God. Aligarh, India: Vigyan Prakashan Press, 1972. The works of Simmons and Singh are basically general studies on the nature of God. Simmons focuses, especially on the mystical experience and process pluralism and integral non-dualism.

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