Archive for November 2012
If we once recognize the oneness of the entire manifested universe and see that there is a systematic evolution of consciousness that takes place through a concurrent ever-evolving series of forms, then it is easily concluded that what has evolved must have been involved in the first place. The spiritual principle, then, is involved in Matter, similar to the example cited previously of the acorn holding the essential nature of the oak tree within it, allow it to manifest when placed into appropriately supportive circumstance.
Sri Aurobindo discusses this issue as follows: “We are bound then to suppose that all that evolves already existed involved, passive or otherwise active, but in either case concealed from us in the shell of material Nature. The Spirit which manifests itself here in a body, must be involved from the beginning in the whole of matter and in every knot, formation and particle of…
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The first thing we think about when the topic of evolution comes up is the modern scientific approach and viewpoint. Evolution in the scientific world is a process which describes a mechanism that brings about ever new and systematically developing forms of life. In and of itself, the Western viewpoint does not assign any particular ultimate meaning or significance to evolution and is content to describe the process and uncover facts that are essentially details of that process.
There is however another, a more ancient view of evolution, propounded by the ancient seers and sages of India. This view focuses more on the inner spiritual significance of the process rather than just the external details. The Sankhya thinker “…saw in it too not only the covering active evident Force, but the concealed sustaining spiritual entity….” Sri Aurobindo points out that the Sankhya thinker “…had no eye for the detail of…
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The law of karma as part of a process of soul evolution and development can only have meaning if it is continuous and follows the line of development. This implies that it is active in the pre-human evolutionary stages as well as in the human and beyond. This then implies that the soul exists, not only as a unique “creation” dropped into human life, but in the pre-human evolutionary stages as well. It appears that the soul develops and evolves in sync with the external evolutionary development.
Sri Aurobindo discusses the issue: “Because soul or spirit works in the animal on a lower scale, we are not warranted in thinking that there is no soul in him, any more than a divine or superhuman being would be justified in regarding us as soulless bodies or soulless minds because of the grovelling downward drawn inferiority of our half-animal nature.”
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Posted November 19, 2012on:
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Some selections from the works of Sri Aurobindo & The Mother describing the nature of the thought process.
- All thoughts come from the Universal Mind.
- Our mind is not an instrument but an organizer of knowledge.
- We accept a certain range of ideas based on our affinity.
- What we call our self is just an amalgam of thoughts that have been trapped and keep circulating. (“I like this; I hate that; I am this kind of a person”)
- We may receive and express the same thought-idea differently due to variations in the individual mental consciousness.
- Inspiration slips in when the mind falls silent – not when the mind is making effort as is commonly believed.
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There is a concept in philosophy known as Occam’s Razor which holds, essentially, that if all other things are equal, the simplest explanation is likely to be the correct one. This concept helps cut through the layers of complexity that confront us when we try to understand the world around us and the role we play in it. There are benefits to this concept when it helps us avoid complexity that is simply developed by the human mind for the sake of apparent profundity, or for the purpose of baffling and misleading others.
At the same time, if we gaze with a clear vision at the world around us, we find that the “simplest” is frequently not fully able to address the reality of the universe.
Humans prefer simple explanations and thus, favor responses that are “black and white” rather than those that have subtlety and complexity of interactive and…
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We have seen the mechanical process of rebirth, and we have reviewed solutions that essentially treat the world as either an illusion or a field of suffering, to be escaped or liberated from. Neither of these solutions proposes any real and positive significance to the human life that we experience in this world of struggle. They each seek a solution that eventually avoids this world. Sri Aurobindo has pointed out that these solutions do not represent the complete key to our existence, and until we find a real significance to our life, we must assume that something is still missing from our understanding.
The Vaishnava path of Hinduism provides the first glimmer of a positive sense to existence, by proposing that life is a divine play of the divine Being and the goal is to manifest and experience that divine Bliss. Sri Aurobindo finds this positive affirmation to be both…
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Whether one accepts the idea of a fallen celestial being working out its salvation, or the concept of a mental/spiritual being forming and developing a physical body to inhabit and utilize for its ongoing development, the concept of rebirth appears to be necessary as a mechanism for this development. But neither of these two concepts actually addresses the meaning of the physical world and its structured organization and the apparent evolution of consciousness that appears to be the underlying thread tying all the levels of physical, vital and mental manifestation which we can observe. We do not need to posit such other-worldly solutions, although we also need not deny the possibilities, in order to put the process of rebirth squarely into the center of the development.
It is difficult for any of the “other world” explanations that rely on a single human birth to explain the varying issues, struggles and…
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