Sri Aurobindo and Roy Bhaskar
possible influences
This writer, based upon original research, has discovered notable similarities between Roy Bhaskar’s spiritual turn (Ꙅ⟂) and the Universal Realism (ひ૨™) of Sri Aurobindo Ghose (Bengali, শ্রী অরবিন্দ ঘোষ [MP3], Śrī Arabinda Ghōṣa/Śri Ôrôbinda Ghôsha), 1872–1950. Two illustrations will suffice: Like Bhaskar, Aurobindo absented maya (Sanskrit, माया, māyā, “illusion or magic”)—rendered by Bhaskar as Demireality—with realism (Bhaskar’s Copresence). Regarding Bhaskar’s Cosmic Envelope and metaReality vis–à–vis Demireality, Aurobindo refers to a “real–unreal” universality.
As to the missing piece of the puzzle: I have been unable to determine whether Bhaskar, during his excursions in India, had contact with disciples of Aurobindo or visited the movement’s center in Auroville (Sanskrit, औरोविल्, Aurovil; or Bengali, অরোভিল, Arōbhila/Arabhala)—a self–sufficient “universal town” spanning Tamil Nadu and Puducherry, India. However, an exposure to Aurobindo’s Integral Advaita Vedānta (Sanskrit, पूर्णाद्वैत वेदान्त, Pūrṇādvaita Vedānta; or Bengali, পূর্ণদ্বৈত বেদান্ত, Pūrṇadbaita Bēdānta/Paradata Badata, “plenary nonduality of the end or the culmination of wisdom”) could explain, either wholly or in part, Bhaskar’s adoption of advaita Vedānta (Sanskrit, अद्वैत वेदान्त, “nonduality as the end or the culmination of wisdom”).
Now to break down my translation of Pūrṇādvaita Vedānta (Sanskrit, पूर्णाद्वैत वेदान्त, commonly rendered as Integral Advaita Vedānta, based upon Indo–European cognates in Sanskrit and English:
Pūrṇā (Sanskrit, पूर्णा), complete, is a cognate of plenary.
The frequently found Indo–European prefix a– (Sanskrit, अ) is a negation.
Dvaita (Sanskrit, द्वैत) is a cognate of duality and the number 2.
Veda (Sanskrit, वेद) is a cognate of wisdom.
Anta (Sanskrit, अन्त॑) is a cognate of end.