One Cosmos Under God Robert W. Godwin
Interestingly, there is a strong parallel between Christianity and Sri Aurobindo's yoga, undoubtedly because he was snatched from India when he was just 7 years of age, and educated at some of the finest schools in England, including Cambridge, at a time when a liberal university education was still steeped in an appreciation of our western spiritual inheritance. Nor, at the time, was there the supposed unbridgeable rift between science and religion that secular intellectuals like to play up today. For example, it is entirely possible that Aurobindo was taught by Alfred North Whitehead, who was a professor at Cambridge during the years Aurobindo was there, and the formidable Whitehead was obviously "on the case" when it came to integrating the most recent findings of science with an expansive metaphysical view that is easily compatible (with modifications) with Christianity (e.g., process theology). For the same reason, Aurobindo was readily able to assimilate science to Vedanta...
As Aurobindo remarked in a letter, "My own life and yoga have always been, since my coming to India, both this-worldly and other-worldly without any exclusiveness on either side.... I could make no sharp divorce or irreconcilable opposition between what I have called the two ends of existence and all that lies between them.... In my Yoga also I have found myself moved to include both worlds in my purview -- the spiritual and the material -- and to try to establish the Divine Consciousness and the Divine Power in men's hearts and earthly life...." Indeed, this unification of the interior and exterior worlds is what is meant by Integral Yoga, and this integration is certainly the purpose of Christianity as well: the Word became flesh so that the flesh might become Word, thereby spanning all the degrees of existence.
In another letter Aurobindo wrote of the Buddha's attitude toward life, that "I do not quite see how 'service to mankind' or any ideal of improvement of the world-existence can have been part of his aim, since to pass out of life into a transcendence was his object. His eightfold path was the means towards that end and not an aim in itself or indeed in any way an aim." Those who don't see Buddhism this way are usually thoroughly westernized minds who interpret Buddhism through an unconscious Judeo-Christian lens that they think they have rejected. It's the same reason why, for the most part, the only tolerant (and tolerable) Muslims are the Christianized ones living in the West.
Now, the world is not ultimately real, but it's still real. And the reason why it is real is that it is a projection -- or creation, if you like -- of the Absolute Real. It exists, in the words of Schuon, by virtue of the intrinsic infinitude of the Absolute, which necessarily "projects" into relativity and thereby produces both the world and the metacosmic "space" that we call the great "Raccoon Den" in the sky. If we rummage around that Den -- there, behind the big easy chair -- we see the various degrees of the Divine Essence, which ultimately come down to "Beyond-Being, creative Being, and the Spirit or the existentialating Logos which constitutes the divine Center of the total cosmos." Again, in contrast to the implicit nihilism of Buddhism, "To say, out of a concern for transcendence, that the Absolute is 'beyond good and evil, beauty and ugliness,' can only mean one thing, namely that It is the Good in itself, Beauty in itself; it cannot mean that It is deprived of goodness or beauty."
But Bob, you never got around to answering your own question about whether reality is just reality, or a symbol of something else. Hmm. I'm not so sure about that. I'll have to read the post. posted by Gagdad Bob at 10/10/2007 08:45:00 AM