Saturday, November 17, 2012

Aging can take a toll on yogic practice

From a very early age, McTaggart had what he took to be mystical experiences. These experiences presented the world as being fundamentally unified by the relation of love. Reality as it appeared to him in these experiences consisted fundamentally of immaterial spirits who stand in the relation of love to one another. These experiences provided him with great comfort, but he believed that the fact that he had them did not provide others with a reason to believe in the unity he took them to reveal.[13] Philosophical argument was needed to supply others with a reason. Copyright © 2009 - 9:16 PM]

[Indian religions: a historical reader of spiritual expression and ... - Page 24 - Peter Heehs - 2002 - Preview - If it is true that mystical experience is the source of mystical knowledge, the most decisive way to verify mystical truth-claims is by means of mystical experience. No doubt the experiences of a Buddha or Nanak or Aurobindo are not in the reach ...]

But spirituality has in fact meant many different things to many different cultures and systems of beliefs and so the process of signification as relates to spirituality is a complex one… I am voicing the concern that for the purposes of intersubjective communication, for achieving understanding within a civitas or polity constituted by a population with a multiplicity of beliefs that intersubjective comprehension has to be anchored in a system in which truth claims can be measured by evidence. 8:21 AM]

[Robert E. Wilkinson - 7:01 PM, August 13, 2009 What is most revealing is Tusar’s desire to get away from all formulation, mythic or otherwise which allows him to believe whatever fantasy he likes without the inconvenience of having to deal with proof of his claims and the facts that support them. He does so by putting them “up there” on the Transcendent heights beyond the reach and explanation of mortal man. This is a perfect example of how devotees with no yogic experience and realization attempt to turn this epochal spiritual work into a Religion. What remains are un-provable pronouncements about Sri Aurobindo and the Mother solely derived from Tusar’s subjective devotional fervor. His hopes are pinned on the ‘years to come’ and any fellow disillusioned Aurobindonians who might rally to his flag.]

the atmosphere of chronic boredom, indulgence in frivolous pleasures and slovenliness that characterize conventional living is not conducive to any effort to raise one’s consciousness. The depletion of vital energy and the buildup of subconscious blockages due to aging can also take a toll on yogic practice.]

Sociological interrogation of the legacy of The Mother & Sri Aurobindo is definitely an urgency. 1914, 1926, 1956, and 1968 have engendered a plethora of prescriptions with conflicting and confusing signals that are surely burdensome for any individual. Further, surviving institutions are certainly not in the shape that the Masters would have liked them to be for piloting a predominantly collective yoga. And hence, any lifestyle paradigm receiving tacit endorsement may be suspect. One safe guiding principle, however, is that the past and its methods can never be the final touchstone for the pathways of the future. [TNM55] 

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