Friday, April 23, 2010

No more replies from Auroman; Sharma listens ‘Savitri’

from Jitendra Sharma to  "Tusar N. Mohapatra" date  23 April 2010 18:49 subject  Reply to Mr. Subhas Roy Reply to Mr. Subhas Roy
Dear Mr. Subhas,
                      After finishing my studies in the Ashram School, I had studied in the Stendhal University of Grenoble (France). Then, I had settled down in Calicut (Kerala) as a Professor of French.
                      During the student period, I had the privilege of studying most of the works of Sri Aurobindo and the Mother with very devoted Professors. I always remember Jugal-da reciting ‘Savitri’ passages with closed eyes, in a meditative state of mind. I had been a ‘best student of the year’ of ‘Knowledge’. I had done Ph.D. on Sri Aurobindo’s Poetry.
                      Now, I am an “outsider”. I rarely visit the Ashram. At times, I just read other people’s opinions and comments on SEOF. I have no right to judge any person of the Ashram. I am not answerable for the views and Karmas of others.
                   I am a voracious reader and journalist. My day begins by reading the French newspaper “Le Monde” on Internet. I have it in my Inbox every morning. I read all varieties of French magazines also. Long back, I had read "The Lives of Sri Aurobindo”.
                 A message of the Mother is permanently displayed on the Notice Board of the Ashram. She advises not to speak unpleasant things about another Ashramite.
                  This game of accusing each other will never end. Whenever I find that others are too busy in arguments, I listen to the ‘Savitri’ in the Mother’s voice and meditate. - Jitendra Sharma

Comment posted by Govind Re: Poetry Time: 17 April 2010
I am not calling anyone a fool, but I do consider it an incredibly foolish thing for anyone to take the kind of liberties that Peter has taken in his book, trivializing, criticizing, ridiculing and even scandalizing One whom he apparently considers his master. [...] When someone sets himself up as the highest authority and seeks to fill the whole world with his own selective half-truths and distortions, while damning others who do not take his arrogant and presumptuous approach, as mere "hagiographers", then things have moved past a silent inaction or academic discussions.

Comment posted by: Govind Re: Poetry Time: 17 April 2010
here we are in the presence of a work which fails to see, even obscures, the Divine in the Supreme Divine Manifestation itself. It is therefore not surprising to find quite a bit of violence in this book as well. It would be a mistake to limit the definition of violence to mere physical attacks. Attempting to recast the image of Sri Aurobindo by introducing defects and controversies into it etc. is in itself an act of violence and defacement, an act of intellectual iconoclasm.
It may not be as overtly offensive to the sensibilities and as garish a sight as the physical destruction of the Bamiyan Buddha, but the spirit behind is similar, if not the same: intolerance of what one considers to be a false image, a false idol or a falsified depiction of Divinity that is manufactured by idolatrous hagiographers.

Comment posted by Govind Re: Poetry Time: 17 April 2010
I do agree that multiple narratives are possible, not only that but also inevitable. In fact there will be as many narratives as there are people who have some association with Mother Sri Aurobindo. However, in the case of the TLOSA book it has not been positioned as just another narrative among many others. There is, on the contrary, an attempt to foist ONE narrative as the solely valid, scientifically accurate or at least the most authoritative one. This is the way the book has been positioned and, more than anything else, this fact serves as clear warning about its intent and source of inspiration.

Comment posted by: RY Deshpande Re: Poetry Time: 17 April 2010
This work of his is a gross falsification, -- people in a hurry simply say it is a misrepresentation, -- falsification of the work and vision of the Yogi-Seer and along with it of the Mother. It is that we're trying to dismiss, a thing which is necessary. If we don't do it, we become its accomplice, and that is something ruinous for our souls. If we've an aspiration in our souls, if the psychic fire is well-kindled like the divine Agni of the Veda, then we cannot rest content. Remaining content amounts to subscribing to falsehood. My suggestion, my advice, my plea is to remain focused on the focus. The rest is inconsequential. RYD

Comment posted by: auroman Re: Poetry Time: 17 April 2010
I know this debate is going to be inconclusive.  We have to wait for a few more months.  The wheels of Karma churn more slowly than I assumed but so far I have every indication that they will have an effect. I have nothing more to add right now.  No more replies from me!

Re: Savitra: Reflections of an Evolutionary Activist: The Shadow of Fundamentalism in the Integral Yoga
by Debashish on Fri 06 Mar 2009 01:33 AM PST |  Profile |  Permanent Link
The complexity of Sri Aurobindo's comprehensive vision, which does not enjoin any reductionist principle, such for example as non-violence, makes things even more difficult. It is easy to justify any kind of action on the basis of this vast field of possibiltities, while personally encompassing hardly a sliver of that consciousness. And I have no doubt that this is possible while maintaining a relation of deep devotion with the gurus and the divine. The problem is that a relation with the transcendent, however intense, if not extended into universality, turns easily into rabid fanaticism. If we lose sight of the larger dimension of evolving consciousness in the world and in individuals and phenomena all around us, we will have given the lie to that profound teaching which came to put an end to human ignorance and suffering and which graced us with an invitation.

Re: Larger Issues of "The Lives of Sri Aurobindo" Controversy
by Debashish on Thu 19 Feb 2009 03:08 PM PST |  Profile |  Permanent Link
DB: Sri Auorbindo's yoga is not a traditional yoga and his ashram was not meant by him to be a traditional ashram. In his words, "I have come to break conventions not to uphold them." There is no "norm" held out in any of Sri Aurobindo's teachings regarding other ashram members "not appreciating someone adopting a critical tone towards [the guru]." An individual disciple's attitude towards the guru is entirely between the indvidual and the guru. Sri Aurobindo himself has noted that his guru, Lele, was vastly inferior to him in intellect. However, he felt the divine presence behind him and felt comfortable surrendering to him for guidance in yoga. Thus appraising the nature of one's guru is a personal matter and need have nothing to do with surrendering to the divine in him for yoga sadhana. What is held out as a "norm" rather, is the injunction to ashram residents to mind their own business and not interfere in others' behaviors unless personally attacked. […]
DB: Once again, whatever a traditional yoga ashram is obliged to do or not does not apply to the Sri Auorbindo Ashram. It is expressly for reasons such as given here, that Sri Aurobindo was so reluctant to name the collective of people practising sadhana under him as "an ashram." Even when so named, he was careful to reiterate that this was not to be compared with other traditional ashrams. (The Mother has said that it would be more proper to think of it as an educational institution for unending study and research in living a perfect life.) All individual views arising within the matrix of sadhana are legitimate here and should be given their value, whether one agrees with them or not. There is nothing in The Lives of Sri Aurobindo that is maliciously derogatory of the yoga or its founders. If some critical views or even doubts are expressed, they are part of a sadhak's journey and no one has any right to demand their or their speaker's expulsion from "an integral field of spiritual culture."

Those who have acted against the author of The Lives have done so clearly against the spirit of the Integral Yoga and the ashram founded on the principles of this yoga. Whether consciously or unconsciously, they represent a great danger to the collective manifestation of the yoga - its transformation into a controlled and narrowly authorized religion.

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