R.G. Fowler Libertarian Socialist News: overthrow.com 10/22/2005
November 30, 2005
R.G. Fowler Libertarian Socialist News: overthrow.com 10/22/2005
November 28, 2005
November 27, 2005
He had other ideas about this young lady who said, "I believed in nothing but what I could touch and see." Mirra's hands were now to touch immaterial things, and the eyes she had so meticulously trained were now to become doors through which world after world would come bursting into sight.
God was ready with his cataract.
The floodgates were to be unlocked by Theon.
The rush of experiences would have swept anybody else off his feet. But Mirra was a young woman with both her feet on the ground. Mother told Satprem, "I don't think there's anyone more materialistic than I was, with my practical common sense and positivism.... The explanations I asked were always down-to-earth, and it seemed obvious to me that there's no need of any mystery, nothing of the sort -- you explain things materially."
Indeed, if you want inner experiences without becoming unbalanced, you need to stand on a solid base. Mirra was well equipped. "I had the most solid base -- no imaginings, no mystical atavism: my mother was very much an unbeliever and so was my father. Consequently, it was very good from an atavistic viewpoint -- positivism, materialism." But she did have a rare thing. "Only this: from my infancy, a will-to-perfection in any field whatever. A will-to-perfection and the sense of a limitless consciousness -- no end to one's own progress, or to one's capacity or to ones scope. This from my infancy." She had also another thing from her infancy, remember? "The feeling of a Light above the head, which began when I was very young, at the age of five, along with a will-to-perfection. The will-to-perfection... oh, whatever I did had always to be the best I could do."
However, at the same time, the outward person" could easily have said, 'God? What's this foolishness! He does not exist.' Mentally, an absolute refusal to believe in a 'God'."
This refusal stemmed from a sort of misunderstanding. "Up to the age of twenty-five or so, I knew of no other God than the God of religions, the God as men have made him, and I would not have him at any price. I denied his existence, but with the certainty that if such a God did exist, -- I detested him."
But the real God -- the Divine -- could no longer bear this estrangement from that rebellious Sweetness. "My return to the Divine came about through Theon, when I was first told, 'The Divine is within, there,"' Mother tapped her breast. "Then at once I felt, 'Yes, this is it."'
Who was Theon, that mysterious person? How did Mirra come to know about him and his teaching?
It was from Louis M. Themanlys, Matteo's college friend, that Mirra first heard about Theon and the Cosmic Philosophy. Sujata Nahar MIRRA THE OCCULTIST
- 1. Unity members affirm the following statement of Truth at their Sunday service meetings: There is One Power and One Presence in the universe, God the Good, Omnipotent. Compare this statement with the opening line of Isa Upanishad: Isa Vasyam Idam Sarvam ---In the heart of everything, of whatever there is in the universe, dwells the Lord. Traditional Christianity posits a dual power: God and Satan. An Important Unity principle is that duality itself springs from God. Compare this statement of truth with another statement from the Upanishad: Brahman is Ekam Advityam, One without a Second.
- 2. The founder of the Unity Church, Charles Fillmore and many of his followers believe in the theory of reincarnation. This is the belief that the Soul returns to express itself in another life until it finally gains divine perfection. Traditional Christianity posits a single life span for man and woman.
- 3. Unity is non-sectarian. One does not have to give up one's religion in order to join Unity Church.
- 4. Unity does not preach that Jesus was the only Begotten Son of God. Jesus is regarded as a way-shower. He showed how men ought to live.
- 5. Prayer and meditation are an important part of Unity service meetings. For example, every Sunday service includes a 20-minute period of meditation.
Unity is one of the fastest growing churches in America. The story is told in The Unity Way by Marcus Bach (1982). SRI AUROBINDO ON THE FUTURE ROLE FOR INDIA / By Madan Lal Goel.- University of West FloridaPensacola, Fl 32514 (From http://uwf.edu/lgoel/pdf/sriaurobfutroleindiab.pdf)
November 26, 2005
- the True physical being - is the Purusha of the physical level, which is like the Inner Physical larger than the surface body consciousness and in touch with the a larger spiritual consciounsess.
- the Mental Physical (similar to the Physical Mind - see "Mental")
- the Physical Proper or pure body consciousness, which represents the consciousness of the external physical body itself.
Like the other principles of man, the Physical not only shades upwards to higher ontological levels, but also downwards into the Subconscient, which equates to the Subconscious or Lower Unconscious, although Sri Aurobindo asserts that the Subconscient includes much more than the unconscious of (Freudian) psychology. And like all the faculties of the being, the Physical in all its aspects has to be transformed and spiritualised through the practice of Integral Yoga.
November 23, 2005
In 1946 Paul Varléry writes the essay Réflexions sur le corps, in which he claims that everyone of us has at least three bodies in mind.
- The first body is therefore "my body", marked by pure experience without history. It is a body of the present, it gives us a feeling of presence that is not merely present but also potential. We are in the possession of that body every single moment and for us it represents the most important object in the world.
- The second body is the one that others see, it is an approximation facing us from portraits and mirrors. It is a body with a form, appreciated by craft and by art.
- The third body is the body we know and we can only get to know it by dissecting and decomposing it to parts; that is therefore the body of science and observation.
- Valéry, however, also suggests the Fourth body, the body that could be called "the Real body or an identical Imaginary body". The Fourth body represents everything that the first three are not, although it always appears together with them.
Our notions, our ideas emerge from characteristics and experience of the first three bodies but gain at least a visage of meaning through presupposition of an unknown object, a certain non-existence, a peculiar incarnation of which the Fourth body is. This is the body that can help provide an insight to the essential questions dealing with death, the source of life, freedom etc., since it is this body that is implied in all those questions. Valéry's Fourth body is therefore the one that constantly exists parallel to (within) body as subject (experience) and object, and it is as inextricable from it as "a whirlpool from the liquid that creates it".
The Fourth body is the real/imaginary body that always shakes the unity of each body and breaks every discourse about that unity. It is what is not but could be, nevertheless always somehow present in the images we have about the body, in our fears, in our desires and the speech we address our body and the bodies of others with. The poet's Fourth body is therefore a field where both horror of death and the joy of life are mirrored; the elusive entity unceasingly making us question and long. It is the unstable entity forming the basis for the production of bodily images and understanding of the body, always showing how the body is necessarily bound to something else and not to itself. Only by employing its elusive language, we can start talking about things concerning the body.
Taking into account Freud's suggestion that throughout the history, art is the one soothing our primeval sorrow at the fact that "we shall never completely master nature; and our bodily organism, itself a part of that nature, will always remain a transient structure with a limited capacity for adaptation and achievement" ; we can observe different modes in which the artificial enters to soothe that primeval sorrow; enters, of course, with all of its paradoxes and characteristics I will attempt to follow in this book. The impossible body is then the one to which the artificial offers the basic illusion that it can become possible and which with its characteristics becomes an ideal model of every day bodies. The illusion is a paradoxical one - on the one hand, it introduces new forms and possibilities of representation but it presupposes the non-existence of the body as such on the other.
Exploring the production of bodily images, I pay special attention to theatre; theatre is namely the artform, which throughout the history most consistently pursued the desire for impossible bodies. The representational dictate of the mechanic structure was most obviously recognized by the Romantics who were first to point to the relation between the form of the human body and mechanic form that seems to fit the criteria of the aesthetic representation much better than the unpredictable human body.
November 19, 2005
All day subjectivity is an endurance awaiting objects for a minute digressing
In the dream called "One Who Is Poor Passes By Inch By Inch" there is no object
Subjectivity at night must last hours with nothing to judge but itself
The walls of the hemispheres face and this produces life to closed admiring eyes
We regularly anticipate this moment at around this hour underway gradually
Images are emitted which through fear I might gradually miss wincing and blinking piecemeal bit by bit
Yet I know that now the day is running well and paralleling yesterday inch by inch
But we'll never get to tomorrow this way
It is under other terms
The fists at the end of the hands strike already
Slowly there are bends in the bank to what happens
Between the two shores down comes a sound track
We get music which is time moving loudly
HOME Electronic Poetry Center
November 18, 2005
- "Religion called them gods"
- "Philosophy called them forms"
- "Psychology (Jung) called them archetypes"
she is identifiyng Jung with Plato. Certainly Jung is partly responsible for that, because he refers to Plato himself. But by the process of re-personifying, Jung contributed to the re-embodiment of psychological concepts, and by doing so, he stressed the link between spiritual experience and bodily life.
One can "see through" Jung's psychology, the hidden christianism, especially in his notion of the self and individuation. Reading Jung is sometimes just like listening to a sermon. The junguian description of Self and Individuation certainly has a christian flavor. This is no problem if one finds, in the psychology of Jung, a new psychological dimension to one's christian religious beliefs. But those who made a move away from traditional beliefs, might feel manipulated by a certain use of the psychology of Jung. At one point, I felt, like Goldenberg, the need to stress that Freud really had a point when he wrote "The Future of an Illusion" , and exposed the alienation of religious dependency. In fact, Jung stood at the frontier between two worlds : born in the Christian faith, and an explorer of the pagan world, his psychology reflected those two influences. Ginette Paris
November 17, 2005
- 1. Spacio-temporal transcendence in: Sri Aurobindo’s Sonnets/S. Ramaswamy.
- 2. Mystical perspective of Sri Aurobindo’s short poems/Kaivalya Smart.
- 3. Savitri—as an epic/D.S. Mishra.
- 4. Savitri—its verse, diction, style and imagery/D.S. Mishra.
- 5. The theme of love in Sri Aurobindo’s Savitri/R. Saraswathi.
- 6. The concept of death in Sri Aurobindo/R. Saraswathi.
- 7. The poetic contour and context of Sri Aurobindo/Gajendra Kumar.
- 8. Sri Aurobindo’s poetry : a journey from ‘Sicilian Olive Groves’ to the shores of the Ganges’/Uday Shankar Ojha.
- 9. Sri Aurobindo’s plays and the principles of classicism/Amrita Paresh Patel.
- 10. Sri Aurobindo’s dramatic romance rodogune: a study/Amrita Paresh Patel.
- 11. Sri Aurobindo’s idealistic interpretation of the history of poetry in the Future poetry/Jagidhschandra Dave.
- 12. Sri Aurobindo’s poetics/D.S. Mishra.
- 13. An interpretation of Sri Aurobindo’s critical opinions in the Future Poetry/H. Kalpana.
- 14. Sri Aurobindo : a poet-critic of prophetic dimensions/Gajendra Kumar.
"Sri Aurobindo’s undeniable greatness provides inspiration to publish the present anthology of research articles. It aims at demonstrating the genius of Sri Aurobindo by treating his work under three categories: (1) His poetry, (2) his plays, and (3) his literary criticism as it has appeared in The Future Poetry. The book, it is hoped, will create in the readers not only an interest in his literary work, but also an awareness about his message of integralism and its continued relevance for all times." (jacket)
The transcendentalists believed that intuition rather than reason is the higher faculty. A mystical union with the Divine is the goal. The process of seeking unity with the Divine is inherently individualistic rather than congregational. Contemplative solitude is necessary. Henry David Thoreau lived in a 10x15 cabin on the banks of Walden Pond in Concord, Massachusetts. He lived deliberately in the tradition of ancient Vedic Rishis or seers. His observations are recorded in a short book, Walden (1854). Thoreau wrote: In the morning I bathe my Intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita, in comparison with which our modern world and its literature seem puny and trivial.SRI AUROBINDO ON THE FUTURE ROLE FOR INDIA, Dr. Madan Lal Goel (also known as M. Lal Goel), University of West Florida, email@example.com , www.uwf.edu/lgoel
But Freud, although convinced of the multiplicity of the psyche, and although he occasionally personified his concepts, never admitted that, he was speaking metaphorically and not scientifically. By his exclusive valuing of Science, Freud and today freudians, are heading right back to the same monotheistic ideal that Freud himself had criticised as oppressive. First, he wrote a remarkable analysis of the alienation that comes from rigid religious beliefs, but then he professed an absolute faith in Science. In the name of scientific truth , he transformed his theories into dogmas. Moreover, by his refusal to acknowledge his own subjectivity in the formation of his theories, he was at fault with the scientific method itself. Ginette Paris
It is helpful to look at Marx’s notion of scientific methodology. Marx, in this sense an heir to Plato, regards as a minimum necessary condition of any science, that it uncovers the reality behind the veil of appearance that conceals it. He claims that without this basic criterion science would be stripped of its legitimacy, because it would be useless to want to get to know something which is already obvious and known pre-scientifically. If scientists did not lift any veils to show what is concealed behind them, they would do something absolutely different than what science requires. They might engage in what Marx calls with reference to some forms of economics: vulgar science. If we follow Marx in taking astrology as a typical representative of such a "science" this idea becomes more feasible.
The basic criterion of separating appearance from reality is fulfilled with regard to most of the noteworthy scientific discoveries made in this field. Our senses perceive the sun as moving around the earth, our brain is just able to imagine the universe as being three dimensional and yet it is widely regarded as reasonable to think of the earth as in reality rotating around the sun and the universe as in reality being four dimensional. A central part of the scientificity of these discoveries seems to be- besides the way in which the investigations were carried out- that they present knowledge which goes beyond everyday appearance. The connection between scientific discoveries and resulting changes in belief systems, which is implied in the previous statements, namely that we accept a scientific theory as showing how things really are and thus attribute an objectivity to it which many of our everyday perceptions seem to lack, is important to keep in mind although it is obviously oversimplified for the present purpose.
One might object to the above mentioned analogy of astrology, that it is impertinent to abstractly attribute a methodological requirement to a diverse field of enterprises, which we for reasons of convenience put under the category of “sciences”, but which in reality do not share one fixed set of methodological rules. This is exactly what Marx is doing with regard to political economy in order to fill this abstract procedural rule with some content and show why the comparison to astrology is fitting. (2) The whole architecture of Capital mirrors this principle. Marx introduces a hypothetical thesis after being faced by a huge number of apparent economic data and later on shows how the postulated hypothesis is able to account for the data. by Mario Wenning