We have often cited the work of J.G.Bennett here: he was the carrier of a sufi attempt to sow seeds of materialist samkhya in the modern world under the aegis of a very smart englishman trained in modern science. The result is a trainwreck but has many of the elements that could lead to a way station for the denizens of the iron cage of scientism. We have already used this as a critique/commentary on ‘dialectical materialism’ and the overall suggestion is that the mysterious samkhya contains some unknown legacy of spiritual understanding that goes back very far indeed. Bennett’s rendering depends on a set of assumptions that may prove untenable but he does show how the decayed version of samkhya we find historically can be rendered coherent, if not scientific, for an age of science. The crucial point, to buttress our previous post on the spiritual ‘deep background’ to christianity, is that we need a material interpretation of the spiritual in the sense of Bennett’s hyponomic, autonomic, and hypernomic realms, roughly the material, biological and spiritual (now material) realms. That man is immersed in a larger materiality he calls ‘spiritual’ is the first step to unraveling the confusion he endures on the issues of religion. We can dismantle Bennett’s construct on the spot and yet get a sense of how our immersion in scientism is misleading. That dialectical materialism is a wild card version of this, almost an incoherent parody, suggests a way for the left to carry the remnants of religious antiquity into a new future as, at the least, a spiritual archaeological project. Bennett’s reconstruction suggests that some ancient canon now lost was present in India millennia ago, and this must have had a larger provenance. We hardly know but we can see that we have a lot of work to do to understand the religions of antiquity and our own consciousness in the present.