ABSTRACT
The Judaic religions, for instance, tend to be exclusivist, Hinduism synthetic. And in particular, Sri Aurobindo's integralism is a majestic attempt at synthesis. A similar remark may apply to Sri Aurobindo's classification of the theories of existence. The four theories are respectively: the supracosmic; the cosmic and terrestrial; the supraterrestrial; and the integral or synthetic or composite. Sri Aurobindo criticizes these two theories as being incomplete. In regard to cosmicism: it denies the simple affirmation that there is a 'beyond'. It ignores the teaching of spiritual experience and so will not ultimately satisfy human nature. Hence, supraterrestrialism falls into an error similar to that of supracosmicism — it represents an improper notion of the status of the cosmos and of human existence. Perhaps it is best to see the Theravada as combining elements of the cosmic and supracosmic views. It seems inevitable at the present juncture for religions to take the path towards synthesis.
