In the post-Vedantic version (Sri Aurobindo) it is the messiah who came at the beginning and ever returns

Re: 09: Her Mortal Birth by Debashish

on Wed 25 Apr 2007 08:54 AM PDT Profile Permanent Link

I agree though for the benefit of our readers it may be good to point out that keeping the avataric trace under erasure is not the same as erasing the avataric trace (which, in any case, as trace, refuses erasure). In the Juadaic version (Derrida/Levinas) it is the messiah who is ever awaited, never comes; in the Catholic version (Teilhard) it is the messiah who came and went and will return; in the post-Vedantic version (Sri Aurobindo) it is the messiah who came at the beginning and ever returns.

The paradox of the recurrent birth of cosmic time within static eternity (triakaldristi) is premised on a perpetual incarnation. Within the temporality of any relative time-structure of experience this premise is symboled as the recurring avatar, the transcendent rupture materialized. Perhaps the closest world literature has come to describing the process and experience of the avataric recognition is the Viswarupa Darshan of the Gita. Krishna by divine Grace opens in Arjuna the supramental eye, that faculty outside the reach of the time-structure of humanity to show him the indescribable integrality.

Arjuna then does not emerge from this experience as a born-again Krishna-consciousness proselytizer. It would seem that this spectacular display of superhumanity was all just for the benefit of urging Arjuna to battle. But perhaps there is another utility to this revelation - at the apocalyptic and eschatological cusp of the dwapara yuga, this is the gift of the impossible rupture and the next status of being, of self-embodied godhood to a sample of humanity whose consciousness is thus prepared for the sowing of the seed for the coming age. DB