Re:
What Jugal told me about Record of Yoga by RY Deshpande on Sun 18 Mar 2012
07:33 AM IST | Profile | Permanent
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In the context of Record of Yoga we
must recognize a couple of things. These records were for personal “use” in the
sense that, in this way, what was experienced became realized, concrete, got
fixed, writing them down gave firmness to all these. What bearing that personal
“use” has for others is another matter. These experiences belong primarily to
the first ten-fifteen years of Sri Aurobindo’s yoga-tapasya, and it has that
historical relevance, that bearing.
After 1920 things started moving altogether in a
different manner. Naturally, Sri Aurobindo himself felt that the earlier
formulations had kind of become ‘dated’. That is what he means in his letter
dated 28 October 1934 that what was described in the 1921 The Yoga and
its Objects belongs to the earlier period of his yogic pursuit and
formulation. The same of course applies to Record of Yoga, and we
should not make a fetish of things… This “historical perspective” must be borne
in mind when we are talking about the Yoga-related writings of Sri Aurobindo.
Comment on The Seven Quartets of Becoming by Debashish Banerji
by debbanerji from Comments for Posthuman Destinies by debbanerji
How does one know what he has abandoned? SA used
different terminologies and different formulations in different texts, this
doesn’t necessarily mean he abandoned one for the other.
Only a few of the terms of the Sapta C turn up in
Part IV of the Synthesis, though it is clear he is discussing the same
material. The personal gods Krishna and Kali don’t turn up at all in the
Synthesis or any of his later public writings, the book The Mother is the only
place outside of the Record where he mentions the 4 Mahashaktis but says
nothing of their Ishwaras, and certain things related to the sharira
chatusthaya of the Record are not discussed by him anywhere before his last
writings (The Supramental Manifestation). In the LD or the Synthesis, he says
nothing about the avatar and in the LD there is no mention of the guru. In
Savitri he mentions Overmind only once and Supermind and psychic being never.
In the commentary on the Kena Upanishads and in Part
IV of the Synthesis, he mentions the 4 forms of Knowledge – vijnana, prajnana,
samjnana and aajnana, but nowhere else. The point I’m making is that none of
this is a proof that he discarded or abandoned something.
Finally, the siddhis and anandas spoken of in the
Record are not addressed anywhere else but can clearly be seen in Sri Aurobindo
and the Mother’s own functioning. Comment on The Seven Quartets of Becoming by Debashish Banerji
by debbanerji from Comments for Posthuman Destinies by debbanerji
The following paragraph is from a booklet by
Peter Heehs entitled Sri Aurobindo on Hinduism and
published by the Sri Aurobindo Society, ... 7:57 AM
This kind of treatment of a female character
persuaded Sri Aurobindo to comment that Nala-Damayanti is the creation of
a young Vyasa when he was still under ...
Indian Philosophy in English: From Renaissance to Independence
- Page 624 - Nalini
Bhushan, Jay
L. Garfield - 2011 - 644 pages - Preview
We cannot therefore agree with the view of Sri
Aurobindo that “identity necessarily involves difference and the higher
the identity the richer the content and the more complex its organization”
(Indra Sen). This makes the conception of ...
Contemporary Indian philosophy - Page 218
- Basant
Kumar Lal - 2010 - 346 pages - Preview
Sri Aurobindo, somehow or other, believes in some
such concept of Yoga, but he makes it consistent with the general nature of his
philosophy. Even a casual look at the main aspects of his thought will make it
clear that there are ...
Spiritual Humanism & Economic Wisdom - Page 174 - Hendrik
Opdebeeck, László
Zsolnai - 2011 - 205 pages - Preview
He stressed that 'All this is the Brahman' (Sri
Aurobindo 1939: 28 The Life Divine). 'There is only one Reality. 'An
omnipresent reality is the Brahman, not an omnipresent cause of persistent
illusions' (Sri Aurobindo 1939: 35 The Life ...
Postcolonial Philosophy of Religion - Page 99 - Purushottama
Bilimoria, Andrew
B. Irvine - 2010 - 347 pages - Preview
Ashis Nandy, for example, absolves Sri
Aurobindo's pre-modernism with these questions: “Did Sri Aurobindo symbolise
the larger suffering of his society under the colonial rule? Did his attempt to
speak in a new language parallel his ...
The Hope: A Guide to Sacred Activism - Page 59 - Andrew
Harvey - 2009 - 227 pages - Preview
In his wonderful book Return to the Center, Father
Bede compared the goals of Sri Aurobindo's vision with that of
authentic Christian mysticism: “In the integral Yoga of Sri Aurobindo matter
and life and consciousness are seen to be ...
Humanity, truth, and freedom: essays in modern Indian
Philosophy - Page 8 - Raghunath
Ghosh - 2008 - 164 pages - Preview
Sri Aurobindo, Rabindranath and KC Bhattacharya have
forwarded a view about a man's transcendence. ... Both Sri
Aurobindo and Rabindranath have accepted a man's transcendence to the
Super Man and Universal Man or 'Matter manuscC ...
Science and the Indian tradition: when Einstein met Tagore -
Page 23 - David
L. Gosling - 2007 - 186 pages - Preview
Aurobindo Ghose Unlike most of the personalities who
have so far been discussed, Sri Aurobindo was never the leader of an
organized reform group, but his influence was quite extensive. He can
conveniently be classified together with the ...
Netaji Subhas Chandra Bose and Indian freedom struggle: Volume
2 - Page 41 - Ratna
Ghosh - 2006 - 600 pages - Preview
Comparing Vivekananda's views on the Yogas with
threat of Sri Aurobindo's conception of Yoga, Subhas Chandra wrote:
"Vivekananda had no doubt spoken of the need of Jnana (knowledge), Bhakti
(devotion and love) and Karma (selfless ...
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