Aurobino's religious thoughts

[Guest guest]

Aurbindo

is an important figure in spiritual Indian literature and his works

reflect depth as a thinker and other eminent thinkers recognize him.

For attaining Self-Realization,

it is the attachment to thinking itself where the difficulty lies.

Ascent and descent

of forces, etc., while important from a relative perspective are

experiences like anything else and therefore unreal. The

Heart, the Self, does not admit of any such experiences at all.

 

Hershji or someone quoted Aurbindo as saying,

"The psychic is realized

as the pursha behind the heart. It is not

universalized like the Jivatman, but is the individual soul supporting

from its place behind the heart-center the mental, vital, physical,

psychic evolution of the being in Nature. Its realisation brings

bhakti, self-giving, surrender, turning of all the movements (Godward,

discrimination and choice of all that belongs to the Divine Truth,

Good, Beauty, rejection of all that is false, evil, ugly, discordant,

union through love and sympathy with all existence, openness to the

Truth of the Self and the Divine."

It does not seem like Sri Aurbindo knows what he is talking about when

it comes to the Heart at all. He appears to be mixing up the heart

center of Kundalini Yoga with the Spiritual Heart that scriptures refer

to as Hridaya Gufa or "cave of the Heart".

The Heart Sri Ramana refers to cannot be the same as the heart-center

of Aurbindo. If Shakti enters the Heart, it becomes the Heart, and the

Self rests in its own nature of pure wholeness and consciousness. There

can absolutely be no question of Ascent or Descent of Supramental

forces at this point. That is all preliminary experience. That

which is One without a second, does not seek anything, there being

nothing else for it to seek. These Ascents and descents are movement of

Shakti and the vital forces and because of it many super conscious

experiences and things are

possible. But Sri Ramana will say, "So What?" It is all consumption of

experience. It all boils down to

the innate hunger for experience, whether the experiences are mundane

or supernatural is immaterial. The desire for experience is vasana,

that is karma, and

that is OK. Sri Ramana's teaching is to look at source of all this and

ask "who am I" that wants this ascent or descent of supramental forces

to come down, etc. So self-inquiry is the root method. It simply

involves being aware of the inherent quality of self- existence, self

awareness, which announces itself continuously to itself through its

own presence. The Self, that Ramana referred to is complete and whole.

All forces and perceptions, all experiences are fully resolved in it.

The Pure Being is the Heart. One's own Heart is the Pure Being.

Harsha

[Guest guest]

experience confirms every word you say,

harshaji. arubindo, with all due respect,

was a skillful thinker. and with excellent

public relations*.

 

ramanaji is embodiment of realization.

 

yosy

 

___________

* the holy must live from their holiness,

as nasrudin says...

 

 

 

, Harsha wrote:

>

> *Aurbindo is an important figure in spiritual Indian literature and his

> works reflect depth as a thinker and other eminent thinkers recognize

> him. For attaining Self-Realization, it is the attachment to thinking

> itself where the difficulty lies. Ascent and descent of forces, etc.,

> while important from a relative perspective are experiences like

> anything else and therefore unreal. **The Heart, the Self, does not

> admit of any such experiences at all.**

>

> Hershji or someone quoted Aurbindo as saying,

>

> "**The psychic is realized as the pursha behind the heart. It is not

> universalized like the Jivatman, but is the individual soul supporting

> from its place behind the heart-center the mental, vital, physical,

> psychic evolution of the being in Nature. Its realisation brings

bhakti,

> self-giving, surrender, turning of all the movements (Godward,

> discrimination and choice of all that belongs to the Divine Truth,

Good,

> Beauty, rejection of all that is false, evil, ugly, discordant, union

> through love and sympathy with all existence, openness to the Truth of

> the Self and the Divine."

>

> It does not seem like Sri Aurbindo knows what he is talking about when

> it comes to the Heart at all. He appears to be mixing up the heart

> center of Kundalini Yoga with the Spiritual Heart that scriptures refer

> to as Hridaya Gufa or "cave of the Heart".

>

> The Heart Sri Ramana refers to cannot be the same as the

heart-center of

> Aurbindo. If Shakti enters the Heart, it becomes the Heart, and the

Self

> rests in its own nature of pure wholeness and consciousness. There can

> absolutely be no question of Ascent or Descent of Supramental forces at

> this point. That is all preliminary experience. That which is One

> without a second, does not seek anything, there being nothing else for

> it to seek. These Ascents and descents are movement of Shakti and the

> vital forces and because of it many super conscious experiences and

> things are possible. But Sri Ramana will say, "So What?" It is all

> consumption of experience. It all boils down to the innate hunger for

> experience, whether the experiences are mundane or supernatural is

> immaterial. The desire for experience is vasana, that is karma, and

that

> is OK. Sri Ramana's teaching is to look at source of all this and ask

> "who am I" that wants this ascent or descent of supramental forces to

> come down, etc. So self-inquiry is the root method. It simply involves

> being aware of the inherent quality of self- existence, self awareness,

> which announces itself continuously to itself through its own

presence.

> The Self, that Ramana referred to is complete and whole. All forces and

> perceptions, all experiences are fully resolved in it. The Pure

Being is

> the Heart. One's own Heart is the Pure Being.

>

> Harsha

>

> *

>