Tuesday, April 27, 2010
A next time a stronger emphasis has to be put on the experiential work. Although this is a very delicate matter and can not really be “organized”. Sri Aurobindo writes (as quoted by Kailash in her important text on ‘Auroville and Education’ approved by The Mother) : “Spirituality respects the freedom of the human soul, because it is itself fulfilled by freedom; and the deepest meaning of freedom is the power to expand and grow towards perfection by the law of one's nature.”]
[Collaboration, Summer 1995, "Essay - Savitri" by Rod Hemsell
But Sri Aurobindo's theory of mantra, the text of Savitri itself, and our experience, seem to support rather emphatically the notion that it is the audible sound, with its dynamics of pitch, rhythm, image, and conceptual spiritual content that has a unique potential and power to effect in the fit outward hearer the experience of which it speaks, and of which it is the living symbol.
It is to demonstrate the truth of this hypothesis, at least in part, that we have undertaken the Savitri/Agenda experiment--a series of immersion workshops in which we simply allow the Word to be heard and absorbed, in as clear and deep a manner as we can manage at the present time. And in the context and atmosphere thus created by Savitri, we turn to the Mother's Agenda with the aspiration to hear and know as profoundly and intimately as possible her experience of transformation. The effect of this attempt thus far has been overwhelmingly gratifying. And it has made dramatically clear the fact that the experience of transformation narrated by Sri Aurobindo in Savitri and by the Mother in her Agenda are one and the same. The two together create a resonance that seems to literally dissolve the membrane that separates our worlds and unite us with them in a remarkably vivid and tangible sense. Savitri (book) - Wikipedia, the free encyclopedia]
[The Beams of the Absolute and The Struts of Discipline: Religion in the Post-postmodern Age by Chris Dierkes
Friday, 15 January 2010
The second flaw of postmodernism with regard to religion was not having a sufficiently grounded yoga or practice—or spiritual technology—to help illuminate the transcendent in the immanent in a profound and really transformative way…
As such, postmodernity became a “talking school” of spirituality and religion. It was still all too identified with the eye of mind. All of the postmodern writers above, though they write beautifully and at times transcendentally, have no real way of teaching how they got to the point of view that they did that offered them such a majestic vista on the life process.
Without a mature intellectual understanding of the spiritual nor a practice to help reveal and deepen it in one’s life, postmodernism floundered. 6:20 PM 9:26 AM]
Privileging the experiential/immersion/practice aspect is a common ploy but the real key is with "a supreme Grace from above that answers.” [TNM]