Two Birds from Savitri The moment we utter the very first phrase “dvā
suparņā, two birds beautiful of wings”, we are transported to their
many-splendoured world; indeed, they immediately become our companions too.
What we would analyse as poetry and art and philosophy drops out suddenly and
what we would see in the glow and grandeur of its expression is a miracle of
the speaking silence and dynamism of the unfathomable peace. We meet in it the
Rishi.
Indian
Religions: The Spiritual Traditions of South Asia : an ... - Page 455 - Peter
Heehs - 2002 - Preview - More
editions A few months later, while in jail awaiting trial for
conspiracy, Aurobindo had
the wider experience of the Divine as simultaneously transcendent of and immanent in the universe. This
came to him as a vision of Krishna in all
things and beings.
Revisioning
Environmental Ethics - Page 119 - Daniel
A. Kealey - 1990 - Preview - More
editions Aurobindo wants
to maintain Brahman's absolute transcendence on the one hand while on the other
wants that the knowledge by identity with the absolute transcendental infinity
be within the grasp of immanent,
finite consciousness.
When we observe the workings of Nature, we see processes that are
worked out in intricate detail and which can span aeons of time in their
working. Even short-lived creatures are part of a much larger fabric of life
which itself spans long periods of time and which encompasses what came before
and sets the stage for what comes after. We see no evidence of any caprice or
happenstance in this organized rolling-out of the manifestation. It is
therefore unlikely and highly suspect to assume that the Soul which we either
intuit or actually experience as providing an independent actor in this
development is something that suddenly appears without any precedent, or
disappears without any trace after one lifetime… We see here a coherent and
organized process that provides a clear sense of the soul’s evolutionary effort
through the mechanism of karma, cause and effect, carried out through time by
the operation of the systematic rebirth of the soul.
Steve J. posts
on Radamisto HERE He
has found an interesting nugget loosely related to Adam Smith’s use of the IH
metaphor. “KANT HAD HIS OWN VERSION OF THE "INVISIBLE HAND" In "Idea for a Universal History from a
Cosmopolitan Perspective" (1784), Immanuel Kant gives this description of
the effects of individuals on society: […]
Kant does not repeat the IH metaphor, providing to use “guided along”
rather than Smith’s ‘led by an invisible hand”. How people
working against each other, which Kant expands upon in the second quote from
Kant suggesting self-interest expressed through “individual actions, all to
be made up, by and large, of foolishness, childish vanity, and, often enough,
even of childish wickedness and destructiveness” also implies that the
degree of counter-actions against each would cancel, or at least severely
compromise, outcomes that benefit the general public.
For the rest of us, life on earth is a hit-and-miss game. We
survive and evolve through a toxic brew of pleasure and pain before we finally
begin the journey to uncover our latent divinity. Every time we experience pain
and betrayal from our fellow human beings, it sets in motion a new phase of our
conscious development. Our first response to a tragedy is often despair
and helplessness at the humiliation that we have endured;
- when we gather
courage, we become revengeful and seek to bring the perpetrator to
justice;
- when we see that
the tormenter is also a human being like us, inescapably trapped in his
flaws, we begin to feel a flicker of compassion and forgiveness;
- when we discover
that the tormenter is the product of a wide-ranging cultural problem, we
turn into social reformers or psychologists who raise public awareness to
prevent other people from falling into the traps that we inadvertently
fell into;
- finally, we
discover that the true solution is to turn to the Divine for it is only That which
can heal the subconscious wounds which resurface in the periodic
nightmares that we continue to experience after the trauma.
Many such rounds of suffering are needed to turn us into mature souls
who are fully engaged in society and fully conscious within. It is
through this clumsy process that we evolve into full Divinity. Related Posts
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