“When we ponder on [realization], we begin to perceive how feeble in their self-assertive violence and how confusing in their misleading distinctness are the words that we use. We begin also to perceive that the limitations we impose on the Brahman arise from a narrowness of experience in the individual mind that concentrates itself on one aspect of the Unknowable and proceeds forthwith to deny or disparage all the rest. We tend always to translate too rigidly what we can conceive or know of the Absolute into the terms of our own particular relativity. We affirm the One and Identical by passionately discriminating and asserting the egoism of our own opinions and partial experiences against the opinions and partial experiences of others. It is wiser to wait, to learn, to grow, and, since we are obliged for the sake of our self-perfection to speak of these things which no human speech can express, to search for the widest, the most flexible, the most catholic affirmation possible and found on it the largest and most comprehensive harmony” (p. 29, “The Life Divine” by Sri Aurobindo).
This, I think, is exactly what an integral spirituality should embody. Integralism has nothing to do with correctly formulating the logical or linguistic consequences of its application to philosophy and science, though such endeavors may indeed be fruitful. Integral spirituality has a tremendous variety of applications, and I don’t mean to negate the deep thinkers who attempt to translate their experiential realizations into textual argument. This kind of work can lead to tremendous advances in our understanding of thought and discourse. However, it seems to me that it all too often ends in pointless bickering over the most accurate definition of some term or series of terms. This is a shame... Access: Public Add Comment Print Send views (27) Tagged with: aurobindo buddha buddhahood bodhisattva integral s