[Ron Note: This posting appears to be identical to the previous one: 144.rh(rc).]
From: "Richard" (rcarlson@olympus.net)
To: scienceandspirit@sriaurobindocenter-la.com
Subject: musing on a structural paradox (rod's response II)
Date: Fri, 2 Sep 2005 22:51:02 +0200
——- Original Message ——-
From: "Rod Hemsell" (rodhemsell@yahoo.com)
Of course I would like to respond. Hearing BMH at the end of a
weeklong Savitri immersion, puts things in a unique perspective of
course, one probably not shared by those not coming out of such an
immersion.
Tangentially, it should me mentioned that the Mother and her force
of consciousness are as present as ever in such a circumstance, and it
is not at all the case that she no longer is in the body or prevented
from participating directly in these situations, or even these
discussions.
But if we disappear into technology rather than Being it will appear to be otherwise.
HERE'S AN INTERESTING NEW TRANSLATION OF A LATER BOOK BY GEBSER AFTYER VISITING iNDIA IN THE 70S:
"Sri Aurobindo died in 1950, as did Sri Maharshi, but his
radianting spirit lives on with his asharam. Since his death this
ashram has been guided and cared for by Mrs. Mira Alfassa, "the
Mother," who over many decades has been the beloved student and
co-worker of Sri Aurobindo. Her personality differentiates itself from
the saintliness of Sri Sri Anandamayi-Ma in some fundamental ways
because in contrast to "Ma" she has become conscious in certain manners
that at first only Sri Aurobindo had been capable of. She was born a
French woman. Today, well into her eighties, she is an imposing and
extremely forgiving personality who has at her disposal perfectly
extraordinary abilities. Her brightness and clarity, which I myself
have had occasion to experience in two
conversations with her, in which she extended her protection to me
convinced me that she was genuinely learned and trained in a greater
discipline and she had something unlocalizable and was visibly living
through the realms of soul and spirit, that she scarcely lives through
the human body anymore, but as one radiating from a conjoined spiritual
power. She furthers the teachings of Aurobindo to the young, a
teaching, which has been integrated through India and is coming to the
West and out of this 'synthesis' contains the beginning point for the
true resolution of the question of the human."
Even Gebser could see that She, as she herself said, was not dependent
on the physical vehicle to do the future work in her new body. Now, as
to this rather perplexing conundrum, which to parse is itself
perplexing:
Rich said:
"…if the advent of Supermind is not itself dependent on an outer or
external circumstance but, the very formulation of Supermind as an
evolutionary transformative force and the practice of integral yoga,
which is the vehicle to hasten its appearance, emerges only from within
a cultural context - which was set in motion by accounts of a Darwinian
universe-; do we have quite a confounding paradox? Or structurally seen
just a variant of the "one paradox" of spirit emerging from matter?"
The qualifying oppositional phrases "not itself dependent" and
"emerges only from within" referring to a cultural and historical
context, this question seems to have importance only in the context of
an either/oror cause/effect mentality. The breakdown of human society
and the emergence of the supramental as a result of Sri Aurobindo's
yoga may both be caused by the theory of evolution in some sense, or at
least significantly synchronistically a co-function of mental
intellectual and
scientific thought processes. And certainly Sri Aurobindo is a cultural
and historical event, along with Nietzsce, Einstein, Hitler,
Vivekananda, Hussein/Bush, and the price of gas. But the only
"mechanism" of the new evoltionary emergence and mutation specified by
SA is the descent of the supramental force to awaken its emergence from
involution in the three worlds. Another timke consciousness seems to be
in order to sort out these issues. I am inclined to favor a conception
of independence rather dependence on cultural circumstances with
respect to the divine's intervention, which in turn may be the cause of
circumstances of all kinds in its own inevitable time sequences. The
advent of the cosmic christ may be an attendant phenomenon of this
current phase but it doesn't cover the bases or explain this new force
of evolution. It is merely a product of the associative mentality in my
view.
- Rod