Archive for September 2007
…complete symmetrical logic and complete unconsciousness. Is such a state of mind actually attainable? Yes, supposedly it is. It would correspond to what in Vedanta is called “the fourth state,” or Turiya. It is the pure consciousness of the Atman which transcends the three states of waking, dreaming, and deep sleep.
Sri Aurobindo described turiya as “the consciousness of our pure self-existence or our absolute being with which we have no direct relations at all.” It is “a trance in which one has gone completely out of the body. In more scientific parlance it is a trance in which there is no formation or movement of the consciousness and one gets lost in a state from which one can bring back no report except that one was in bliss.”
posted by Gagdad Bob at 9/28/2007 08:36:00 AM
One Cosmos Under God Robert W. Godwin
Best Price $11.80 or Buy New $14.96
However, the Teaching of Sri Aurobindo differs.
The Individual aspect of the Being is not the Ego. It is a permanent aspect of the Divine, if one peruses the book The Mother by Sri Aurobindo, one will find it. One will also see it in The Life Divine by Sri Aurobindo. And in the Sānkhya philosophy, we find the mention of the innumerable souls. The said philosophy is called Sānkhya, because of the plurality of the Souls, derived from Sankhyā (number).
27 Sep 07 01:41:14 AM – 9 Views | Barin Chaki
27-09-2007 Enjoyed this post? Recommend it to Others
The following passage, from chapter V of the introduction of Synthesis of Yoga, explains how even in its most preliminary methodology, the Integral spirituality of Sri Aurobindo goes far beyond anything in the Integral movement now, and probably beyond anything the Integral Movement will have to offer for decades to come (unless my own work has an influence; because by writing about something i am also changing it).
…it is always through something in the lower that we must rise into the higher existence, and the schools of Yoga each select their own point of departure or their own gate of escape. They specialise certain activities of the lower prakriti and turn them towards the Divine. But the normal action of Nature in us is an integral movement in which the full complexity of all our elements is affected by and affects all our environments. The whole of life is the Yoga of Nature. The Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
Ok, let’s look at Sri Aurobindo is saying here.
Ordinary existence or nature itself is an integral movment, but one based in ignorance (“ego and division”).
The various previous yogas were not interested in transforming this world, only in finding the quickest shortcut out, selcting only a single attribute of the lower nature (prakriti) and using taht to attain the transcendent (so it could be jnana or bhakti or whatever). Hence Buddha’s parable of the arrow. Why waste time discussing metaphysics when you can be working on attaining Liberation?
Sri Aurobindo’s unique synthesis – Integral Yoga, in contrast has to combine all the systems. This is because he isn’t interested in fleeing the world. rather he wants to transform it. But to transform it he has to addre4ss all teh aspects of teh lower nature, and hence incorporate all the yogic techniques. rather than just one, he has to synthesise all of them…posted by m alan kazlev at 2:56 PM
Summary presentation of the theology implied by the work Being and Becoming
Christopher E Macann
All are but parts of one stupendous whole Whose body Nature is, and God, the Soul
Theology occurs in one of two ways, either as an independent project or as integral part of a philosophy, and in the latter case, either as a separate project belonging within the overall frame of a philosopher’s thinking or as an inseparable part of the philosophy. Paul Tillich’s Systematic Theology, for example, is an independent theological project, though one worked out along philosophical lines, and indebted to first Heidegger, among others, for its fundamental principles. On the other hand, medieval philosophy was so very theological in character that it is often difficult to distinguish the philosophy from the theology. Leibnitz’ Theodicy was an attempt at a separate justification of religion. In his Monadology, on the other hand, he develops a theology out of his philosophy along philosophical lines, even though God plays so central a role that, strictly speaking, the philosophy will not work without the theological assumptions; and the same holds of Descartes or Berkeley. Spinoza wrote a Theologico-Political Treatise as a separate contribution to both religious and political thought. In his Ethics, on the other hand, a theology (as also an ethics) emerges out of his philosophy, as an integral part of what might even be called an ontological philosophy.
In Martin Buber’s I and Thou or Sri Aurobindo’s Life Divine, the philosophy and the theology are so integrally related that it is difficult to decide whether to call these projects philosophical theology or theological philosophy…
If the ‘identity of the person’ is grounded in memory, and if memory is explained as a function of brain processes, then there not only can be no scope for any such continuity between lives, but even within a life this fragile continuity can be accidentally broken, and this before it is inevitably dissolved with death. Following Sri Aurobindo, I have given the name ‘Psychic Being’ to that which allows for just such a continuity over lives. It is not enough to dismiss such a notion as an unjustified speculation for which there is no evidence. For the evidence upon which Sri Aurobindo relied was largely that of the meditative investigations of India’s rishis, who themselves developed these notions not out of nothing but out of a spiritual experience of which we can have only the faintest intimation today (12).
12/ The importance of Sri Aurobindo’s thinking as the expression of an Indian mind working out its ideas in the English language cannot be overestimated. The two principal philosophical works of Sri Aurobindo are: The Life Divine and The Synthesis of Yoga, one oriented in a theological, the other in a psychological direction. Aurobindo’s limited command of Western philosophy (qualified by familiarity with the classical Greek tradition) is balanced by an extensive command of the literature of the Vedantic philosophy, coupled with an intense, lifelong reflection upon his own spiritual experience as one of India’s greatest Yogic practitioners. It is time for the West to adopt a more humble attitude towards a philosophical tradition based not upon the conquest of the world but upon the conquest of self, upon self development, more specifically, the raising of the self to ever higher levels of consciousness. This is the perennial aim of Indian philosophy, an aim never more badly needed than today, when the results of our Western pre-occupation with science and technology threaten the physical world with destruction.
Imagine this – what would every spiritual victory be without a Satan or a Mara, or the countless personifications of evil and ignorance across cultures and societies and religions. Would Christ be the same without Satan and his temptations? Without Mara would there be a Buddha?
In fact every major accomplishment becomes that way because of the impediments that come in the way. The greater the block the higher the effort and hence bigger the victory.
But it seems that we as a species, often, in spite of our best intentions, get it wrong as to the identity of the villain.
I was much plagued by Satan, until I found that it was God who was tempting me; then the anguish of him passed out of my soul for ever.
Here, Sri Aurobindo demolishes a old spiritual myth. That there is a highest evil personified, Satan, or whatever name a culture attributes to it, and it holds all responsibility of pushing back aspirants to the highest realm of existence. Of course Sri Aurobindo does not just demolish the myth out of malice or lack of understanding, he points to a higher truth, or should I say the highest truth?
Satan, evil or its ilk and their infinite manifestations are only a half-complete evolution of the possibilities of creation. It is the immanent Divine who is leaving behind each of the layers of ignorance. To not recognize this is to only possess one facet of the Divine, to place in him responsibility for virtue and none of the vices does not make him completely the Highest Divine.
It is perhaps a testament to the maturity of the eastern religions that this line of thought is even attempted. Even from the times of the Vedas and the Upanishad the notion of a transcendent, one who exceeds Space and Time, and hence all notions of morality, one who stands apart from the visible manifest Universe, the highest Self, the highest Purusha, the Purushottama of the Gita has existed. This Transcendent exceeds notions of morality, and in exceeding it contains both Good and Evil within himself.
All that exists is contained within Him. This is the “Uttama rahasya”, the highest secret, of the Gita. To not know this is to be taken by the masks that God wears upon Himself to lead an erring humanity.