Wednesday, April 15, 2009

How do we know exactly to what degree the supra-rational exerts influence on reason?

Re: The Core Problem Part II Tony Clifton Mon 13 Apr 2009 09:55 PM PDT That is the problem when one literalizes the supra-rational as not inclusive of the rational

As I understand it this interpretation extends not only to the current fundamentalist but to the likes of Satprem as well, who claimed AV should be governed by the intuitive mind. 40 years late the incessant infighting and the intractable problems associated with that community and one see the misplaced concreteness intrinsic to that idea. Re: The Core Problem Part II

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On Honoring Truth with Knowledge from One Cosmos by Gagdad Bob

And what did one of my other favorite cult leaders, Sri Aurobindo, say about doubt? Satprem writes that

"The day came when Sri Aurobindo had had enough of these intellectual exercises. He had probably realized that one can go on amassing knowledge indefinitely, reading and learning languages, even learning all the languages in the world and reading all the books in the world, and yet not progress an inch. For the mind does not seek truly to know, even though it appears to -- it seeks to grind. If by chance the machine were to come to a stop because knowledge had been obtained, it would soon rise up in revolt and find something new to grind, just for the sake of grinding and grinding."

Now, notice two things; first, Aurobindo had achieved the summit of philosophical intelligence, which essentially leaves one on a plane where the endless circles of deconstruction and synthesis are inevitable, with no nonlocal vector to guide them to their proper end in Truth as such. In other words, deconstruction is simply intelligence playing with the same facts to come up with radically disparate conclusions. Equally intelligent people can easily be on one side or the other of a particular dispute, or even arrive at opposite ideologies.

But this is not the path to Truth. Unless intelligence is infused with the descent of a higher light, it will forever remain on its own partial plane. Here again, Balthasar speaks of "the moment when one's own inspiration mysteriously passes over into inspiration through the genius, the daimon, or the indwelling god, a moment when the 'spirit that contains the god' obeys a superior command which as such implies form and is able to impose form." This is impossible in the absence of true faith (o) -- which is the real doubt, for it is doubt of the unreal -- through which the person divests himself "of any intent to give himself shape, who makes himself available as matter for the divine action."

Any being that is deprived of... truth, perishes in the long run from want of air and light. Love treats what should not be as it deserves, as something that has absolutely no lawful title to being and whose punishment is simply to have its existence overlooked. --Theo-Logic: The Truth of the World.

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The Supramentalised State
An excellent book that summarises the whole extraordinary account of Spramentalised transformation is The Mind of the Cells, by Mirra's chief disciple and confidante, Satprem. Unfortunately this book, invaluable for bringing together under relevant headings the Mother's own accounts of her experiences, is also padded with Satprem's comments, which at time are inanely Darwinistic (or rather pseudo-Darwinistic); as if this spectacular transformation of existence were no more significant than the evolution or appearance of any of the innumerable life-forms to grace this planet - such as the first amphibian or first hominid.

Perhaps we should not judge Satprem too harshly for this reductionism; he is after all only expressing the inconceivable in terms of the current mythology of his day, just as the founders of Zoroastrianism and Christianity explained similiar phenomenon in the terms of the mythology of their day: miraculous intervention by an external supernatural deity. Both explanations are absurd, because they rely on limited human understanding to try to express or define the Infinite. But the Infinite, the Supreme, can only really be expressed or defined on its own terms.

And if we still do insist on pigeon-holing it, at least we should use the more sophisticated metaphysics of occult cosmologies, rather than those of religion or materialistic science. Here I have tried to let the experience speak for itself as much as possible, and only drawn parallels with theologies or metaphysical systems when they are obvious. Kheper Home Sri Aurobindo and the Mother Home Supramentalisation The Earth as the Focal Point for Cosmic Transformation Supramentalisation and the Earth The Divinisation Of Matter -Lurianic Kabbalah, Sri Aurobindo, and the New Physics page by M. Alan Kazlev page uploaded 21 June 1998, last modified 6 July 2004

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