How is this outline structured?
author: Matthijs Cornelissen
last revision: October 14, 2016

Infinity in a drop consists of an Introduction, five main Parts, an Epilogue and a few Appendixes.

The Introduction clarifies first why a new approach to psychology is needed, why this text has such a strange title, how it can best be studied, and why we feel that an integral, consciousness-centered psychology based on the work of Sri Aurobindo can make a crucial contribution to mainstream psychology. The Introduction ends with a discussion of the three most commonly found concepts of consciousness, European as well as Indian, and then dives a little deeper into Sri Aurobindo's idea of an ongoing evolution of consciousness as the basic theoretical framework for our approach to Psychology.

Parts One, Two and Three give the Theoretical Foundation of Indian Psychology. They deal with three very basic questions we can expect psychology to answer:

  • What is knowledge? Are there different types of knowledge and consciousness? How do I distinguish them? Can I make them more reliable and precise? How can I find out about myself, about others, the world? What are the "best" methods of enquiry for psychology?
  • Who am I? What are the different parts of human nature? How come that we identify with different things at different times? Are there higher realities than those we all know? What drives me? How have I become the way I am?
  • Who is the other? What about the other people in my life? The groups in which I'm a member and those in which I'm not? How do I relate to others, to work, to this wonderful world we live in, and to God? Is there free will? What drives me and what is right action?

In other words, Parts One, Two and Three deal not only with the structure of our personality and the processes that take place in it, they are also about knowledge and research, about relationships, group-membership, natural individual development, consciousness, agency and the deep questions of life. To quite an extent, they deal with the same issues that one finds in any introduction to psychology, but they approach them differently. They are primarily first-person rather than third-person because Indian psychology assumes that you have to know yourself well before you can really know and work with others. They also include questions from which mainstream psychology keeps a safe distance. They can include these things because they look at psychology from the consciousness- and infinity-centred perspective of the Indian tradition. And this perspective allows us to investigate both experientially and in an intellectually rigorous manner, aspects of reality which the methods of mainstream psychology don't allow us to see: aspects like the subtle realities that make the world work the way it does, and more importantly, the underlying oneness and all-pervading infinity that sustain us. As a consequence, it not only enriches and deepens our understanding, but it also offers at least some initial insights about the meaning of life, and the direction in which we are moving.

Part Four — Working with oneself deals with the methods, the basic "technology of consciousness", that can help us to change, to become less ego-centric, more detached and more committed, more loving, more happy, more understanding, perhaps even more wise. And it does this right from the level of "making life a little more bearable", via "liberation" and "enlightenment" to the complete "transformation" that is the ultimate aim of integral yoga. As such it takes some of the questions first touched upon in parts One to Three to a deeper level. It tries to help find answers to questions like: Why am I here? Do I have a soul? Is there life after death? What is the purpose of life? What is my role in this huge universe? One could look at it as a professional, expert variety of the "self-help" books one finds in a railway station book-shop. But it is much more than that. Indian psychology is essentially about consciousness and its main method of enquiry is rigorous subjectivity. In this approach our own nature is our primary "inner instrument" of knowledge, or antaḥkaraṇa. And so, the purification and transformation of our nature discussed in this part of the text are not only meant to improve our social functioning or increase our subjective well-being; they are also meant to drastically improve its capacity as the "instrument of choice" for in-depth psychological enquiry. As such there is no real equivalent for what is offered in this part of the text in mainstream psychology: it is to quite an extent different in underlying theory, methods used, and even in its aims and objectives.

Part Five — Working with others, brings us back to more familiar terrain, though here too the aims and methods differ. Part Five deals with what in mainstream psychology falls under "Applied psychology" and it covers fields like education, counselling, therapy, health, social work, organisational psychology, etc. As in the earlier sections, the basic issues are similar, but everything is looked at from a different perspective which opens entirely new vistas both for theory formation and action.

The Epilogue contains some speculations about the future of Integral Indian psychology and its place in the wider context of science and society. It also contains a few personal reflections on what this text means to me.

In the Appendix you'll find a few things that are not really part of the main text, but that still may be of some interest. The first is about the silently assumed materialism that plays such a big role in mainstream science, not only in physicalist-reductionist positivism but even in most varieties of constructivism. The appendix also includes a short biography of Sri Aurobindo, an annotated bibliography, glossary and index.

The Student Questions on the side of some chapters are meant to help you, the reader, to integrate the contents of the chapter with the rest of what you know and are.

The future... We are trying to make this text as rich a resource as we can manage, and its electronic format makes this possible to a degree not possible in print. Besides the texts written especially for this book, we hope to add links to a rich variety of other texts, indicated by small inline symbols after the title.

This symbol links to a text by Sri Aurobindo.
This to a text by the Mother.
This symbol links to a text by some other author about psychology.
This to a Keynote or Powerpoint presentation (with or without explanatory text).
This to a diagram or picture (pdf or jpg).
And this icon of a book points to a story. (The symbol is not very good, though, as most of these stories were told long before books existed! Suggestions welcome.)

The symbols will be in blue for resources that are available on our own website, in red for resources elsewhere on the world-wide web.

And, finally, this little light links to the short explanation of a word or phrase which is used in a special sense that may not be immediately obvious from the context.

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