Buddhist
eschewing of a Divine Being Re: a
possible integration between Buddhism and Integral Yoga? by rjon on Sun 19 Nov 2006 01:32 PM
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It
seems to me that Buddhism is much closer to the scientific doxa of modernity
than Vedanta and Sri Aurobindo's "Integral Yoga," and thus has been
an easier recourse for Westerners looking for an authentic spiritual tradition.
-- The Buddhist eschewing of a Divine Being to which humans can claim
privileged access may also be why there have been fewer religious atrocities
created by followers of Buddhism. But, my question remains whether these same
aspects of Buddhism imply that it also lacks a core component present in the
Vedantic approaches, which is, as Debashish says above, "... related to
the "Divine Maya of Supermind" ? ~ ron 4:55 PM Friday, December 01, 2006
Anonymous 1:29
AM, January 09, 2007 I
have spent some time in a Sri Aurobindo study group and despite having a strong
bond with some of the people have been somewhat frustrated by an inability to
communicate something. it seems to me that as beautiful and rich as SA's
philosophy is that his reaching for the supramental is actually a flaw that
diminishes the impact of his work relative to Buddhism. the strength of the
Buddha's contribution was that he looked directly, in a disciplined way it what
can be known without reaching for an absolute, permanent or substantial entity
called the self or 'God'. It was Buddha's view that this reaching for God came
out of clinging.
Buddha's
critique of the philosophy of his Indian forebears was that the weakness of
spiritual approaches that reach too quickly for God, rather than looking
directly at one's pain (with the intention of transforming it) was a form of epistemological
suicide. in practice I have seen how it this approach has a tendency to try to
banish all human emotion, thus separating it from a sense of the Divine.
Buddha's approach was to integrate the suffering of existence with the sense of
freedom that came with disciplined meditation. in his view trying to contact
the supermind through meditation would only cause more grasping and more
suffering.
Implications
of the Buddhist Approach to Rebirth November 6, 2012
The
Buddhist approaches recognizes rebirth as well as karma. It starts from the
mechanical recurrence proposition for the physical existence, and recognizes
that there is an energy that propels this rebirth process forward according to
the chain of cause and effect, karma. Buddhism however does not accept nor
recognize any eternity to the soul; rather it treats the soul much in the same
way it treats the body, as a phenomenon of the mechanical cause and effect
which acts based on the desire-will… The Buddhist view is, in its own right, an
enormous progress from the view that treats life and physical existence purely
as consisting of an essentially meaningless procession of days ending in death
with no purpose or significance; but it does not yet provide us any affirmative
rationale for the existence of the universe and the entire structure of life
and being. Buddhism and
the Law of Karma « Sri Aurobindo Studies
10 Dec 2012
Buddhism
however takes up this challenge and proposes a schema of law and organized
action for the moral being of man, through their discussion of the law of
karma. The Buddhist framework provides us the system that explains and helps us
to gain mastery over our moral and ethical impulses and our relationships to
the social organization of life.
At
the same time, just as the physical scientists cannot and do not explain
anything beyond the physical laws of nature, the Buddhist conception assigns
what is beyond our human range to a silent, uninvolved status, called Nirvana,
which is beyond the impulsions of the senses and the force of desire, and
therefore, is the place where the law of karma is dissolved into a Oneness of
quiescence.
Sri
Aurobindo, while acknowledging the progress represented by the Buddhist
conception, also notes that it has a similar gap when it goes beyond the
mental/emotional status of humanity, to what the physical scientist has when he
tries to go beyond physical, material nature.
Sri
Aurobindo advises that just as the next stage of progress revealed the
operations of a set of principles, so also when we move beyond the limitations
of the human mental framework, we can expect to find another level and a
corresponding set of principles operative there.
Integral
Advaitism Of Sri Aurobindo -
Page 341 - Rāmacandra Miśra - 1998 - Preview
In Buddhism also we
find the doctrine of rebirth given a place of great importance. ... What is ordinarily called
soul or spirit is, according to Buddhism,
nothing but the stream or flux of conscious states. This stream of ...
The
Political Philosophy of Sri Aurobindo -
Page 119 - V.
P. Varma - 1990 - Preview - More
editions On the other hand, although Aurobindo is critical of the dearth of spirituality in
Europe, he thinks that Christianity was a link in the transmission of some
basic spiritual ideas like fraternity and humanitarianism from Indian Buddhism to the ...
Gaveshaṇā - Volumes 1989-2000 - Page 5 - Sri
Aurobindo International Centre of Education (Pondicherry, India) - 1995
- Sri Aurobindo has written that Buddhism was a parent of
Christianity which was its "step-child" — "two religions, the
most hostile to Nature, in the East Buddhism, her step-child Christianity
in the West," "Christianity... the active compassion ...
Psychotherapy
and Spirit: Theory and Practice in Transpersonal ... - Page 79 - Brant
Cortright - 1997 - Preview - More
editions For Aurobindo,
higher mind is a level of spiritual mind best represented by Buddha, whereas in the spectrum model
the level of vision-logic is still very much within the realm of mental mind
and egoic mind at that.
Penguin
Sri Aurobindo Reader -
Page 69 - Paranjape, Makarand - Preview
towards asceticism and renunciation, and maintained itself until it was in its
turn displaced and disorganised by the exaggeration of its own tendencies in Buddhism. The sacrifice, the symbolic
ritual became more and more a useless survival ...
Essays
On The Gita - Page 86 - Sri
Aurobindo - 2000 - Preview - More
editions Sri Aurobindo. tide of Buddhism, was lost afterwards in
the intensity of ascetic illusionism and the fervour of world-shunning saints
and devotees and is only now beginning to exercise its real and salutary
influence on the Indian mind.
Evil
in Hindu Myth - Page 209 - Wendy
Doniger O'Flaherty, Wendy
Doniger - 1980 - Preview The Buddha and Sankara were both regarded
by Aurobindo as inferior to Krsna; though Aurobindo...
Parmenides
and The Way of Truth: Translation and Commentary - Richard
G. Geldard - 2007 - Preview - More
editions Aurobindo's philosophy bridged the East and West and is usually
filed under Advaita Yoga, but only so as to distinguish him from the Vedantists
and the Buddhists. In fact, Aurobindo succeeded in unifying a number
of philosophic positions in ...
Esalen:
America and the Religion of No Religion - Page 64 - Jeffrey
J. Kripal - 2007 - Preview - More
editions In another classically Tantric move, Aurobindo insists
that desire is not something to be repressed or, worse yet, extinguished (a
code word in his text meant to evoke the nirvana of Buddhism). Indeed, it
is essentially divine, a manifestation of...
Sri Aurobindo:
a biography and a history - Page 428 - K.
R. Srinivasa Iyengar - 1985 - Islam comes into the picture also
because, in Muhammad Iqbal (and his Asrar-i-Khudi or 'The Secrets of the Self),
"Islam found its own Aurobindo". As for Buddhism, it represents
"the same kind of spirituality as Sankara's Vedanta; it is not ...
Gifford
Lectures - Page 252 - Seyyed
Hossein Nasr - 1989 - Preview - More
editions It is interesting to note that if such movements in
Hinduism and Christianity have resulted in figures like Sri Aurobindo and
Teilhard de Chardin, in Buddhism and Islam they have given rise to
that unholy wedding of ideas taken from these ...
Wisdom,
Consciousness, and the Future: Collected Essays - Thomas
Lombardo - 2011 - Preview - More
editions Yet in the twentieth century, Eastern thinkers, such
as Sri Aurobindo (1872-1950), attempted to synthesize Hinduism and Buddhism with
Western science and evolution, and complementarily, Western writers, like Ken
Wilber, have attempted to...
Modern
Indian Interpreters of the Bhagavad Gita - Page 64 - Robert
Neil Minor - 1986 - Preview - More
editions Aurobindo faults past interpreters who have missed this
point. They missed it, he says, because of the debilitating emphasis on
renunciation of "the heresy of Buddhism" and the subsequent monopoly
on the Gita's interpretation by the brahmin ...
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