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stripping the gurus - Brahma Kumaris Info

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NORMAN EINSTEIN 187<br />

vouches for <strong>the</strong>ir existence ... or touts <strong>the</strong> value of <strong>the</strong> Q-Link pendant,<br />

for that matter.<br />

Beyond that, Wilber’s aforementioned excoriating of New Age<br />

believers for <strong>the</strong>ir innocent position on healing cannot be meant<br />

simply to “spiritually awaken <strong>the</strong>m.” On <strong>the</strong> contrary, <strong>the</strong>ir denigrated<br />

view simply demands more responsibility than he evidently<br />

wishes to ascribe to human actions—including his own and those<br />

of his late wife. Indeed, that belief in <strong>the</strong> power of <strong>the</strong> mind,<br />

whe<strong>the</strong>r valid or not, is no more (and no less) pre-rational or magical<br />

than is Wilber’s own acceptance of psychic phenomena, and his<br />

own acknowledged (even if merely imagined) perception of subtle<br />

energy flows, from claimed healers and o<strong>the</strong>rwise.<br />

Wilber’s second wife actually entertained similar ideas to<br />

<strong>the</strong>se (with regard to responsibility), at a point where she felt that<br />

he was blaming her for his lack of interest, at that time, in book<br />

writing:<br />

[H]e may not want to feel responsible himself, it might be<br />

easier for him to think it’s [my] fault. What might be behind<br />

that? Maybe he’s afraid it’s his fault. Maybe he doesn’t want<br />

to take responsibility for his not writing....<br />

Later that day I checked this scenario out with Ken, but<br />

very gently, no blame. He gave me a gold star, I hit it pretty<br />

close on <strong>the</strong> nose (in Wilber, 1991).<br />

In any case, such patterns of behavior as Wilber admitted to<br />

his own late wife never confine <strong>the</strong>mselves to any one aspect or<br />

incident in a person’s life. Ra<strong>the</strong>r, <strong>the</strong>y shape all aspects of one’s<br />

existence, whe<strong>the</strong>r one is consciously aware of that or not.<br />

* * *<br />

Of myth and magic, now, Wilber (2000b) has stated:<br />

Unless o<strong>the</strong>rwise indicated, when I use <strong>the</strong> word “mythic” it<br />

refers to preformal, concrete-literal mythic images and symbols,<br />

some aspects of which are in fact imbued with cognitive<br />

inadequacies, for <strong>the</strong>se myths claim as empirical fact many<br />

things that can be empirically disproved—e.g., <strong>the</strong> volcano<br />

erupts because it is personally mad at you; <strong>the</strong> clouds move<br />

because <strong>the</strong>y are following you. These preformal mythic beliefs,<br />

scholars from Piaget to Joseph Campbell have noted,

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