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Wednesday, March 28, 2012

Shift from a subjective age to a spiritual age did not take place

We have received a video report of the events of 27th February 2012 in which Dilip Datta, trustee of the Ashram Trust, misbehaved with devotees in Silent Protest, and his daughter Shoma was racially abusive towards Devotees from Odisha.
The high-handed and arrogant behaviour of all the Trustees is on full display, when they refuse to receive a simple Petition from the Devotees from Odisha, and instead shower them with racial and unacceptable abuses. The people of Odisha have demanded that the Trustees apologise and resign. We have uploaded the video in high resolution so that all the details of Datta's aggresion are clearly and unambiguously seen.

Mirror of Tomorrow is moving to a new Platform by RY Deshpande on Wed 28 Mar 2012 04:53 PM IST  |  Permanent Link  |  Cosmos
But we are glad to inform that a new arrangement has been worked out for its continuation. Some of the details are as follows. Mirror of Tomorrow is moving to a new platform from 29 March 2012. The management of the site will transition over to the Sri Aurobindo Yoga Foundation of North America (SAYFNA) and its team will take care of it in every respect. I am very grateful to the Yoga Foundation for coming forward enthusiastically, and I must in fact congratulate them wholeheartedly.
It goes without saying that this will not only assure continuation of the Mirror; with a stronger team it can expand into several directions which I was unable to do as an individual. My own personal association will continue to be there with it, though on a restricted scale,—even as my focus is shifting more and more towards Sri Aurobindo’s Savitri at http://savitri.in/savitri/
Understandably the new MoT site will be an interim step towards a more robust web-portal. In course of time it will have a broader scope with a larger coverage of topics and issues taking, as Sri Aurobindo would call, "the Yoga view" of things as far as it is possible for us to do that. The idea is to have a spiritual-cultural-social-educational-scientific-technological-environmental-health-educational forum for different kinds of activities, activities in the promotion and fulfilment of deep human aspiration. If we have to describe it in a single phrase, it could be Applied Spirituality in Life. With the basis and the sense of commitment it has, I am sure, it will be a great success…
Let me take this opportunity to express again my sincere appreciation to them all who have been, during the past few years, patronizing the Mirror of Tomorrow because of which it has acquired great prestige and recognition in the field. There were active discussions and these had lifted up the standard of deliberations, bringing wonderful insights to the several issues. My truthful thanks are due to all the readers and contributors to the Mirror. There is no doubt that this participation will continue to be there for the new Tomorrow also. RY Deshpande

There are two ways in which such a perpetual rupture may be thought (just as there may be two kinds of Enlightenment): (1) the complete instrumentalization of human subjectivity; (2) the perpetual miracle of the Life Divine. Unfortunately, the first kind of rupture is what rules our age now (in spite of the happy undogmatic sleepers) – it is the leaching of history, the momentariness of flattened subjecivity, to which duration, the intuition of Becoming, is rendered unavailable. This is the loss of interiority (not one which remains static but the being of evolution) I see ourselves subject to…
In the early decades of the 20th c., at the height of the cultural movement of modernism (a critique of modernity), Sri Aurobindo was foreseeing an imminent shift from a subjective age to a spiritual age. This shift did not take place. Not that he was sans skepticism about it – he pointed to the economic barbarism which stood in the way. At the end of his life, when he was writing the last chapters of Life Divine, he returned to this theme – the need for a spiritual turn in humanity if the evolutionary nisus was to be fulfilled now rather then never or in the remote future. Here too he warns that the dangers are considerable and our being aware of this is important.
Today, hardly anyone is even interested in this message in spite of the widespread availability of Sri Aurobindo’s works everywhere. Why? Because the medium has massaged us into the comfortable sleep. Human subjectivity belongs to the market and to the politics of ideology. It is these determinations which need to be supplanted if an interior space can be found for the waking of a new aspiration.


Just as metaphysics on Heidegger’s account is blind to being, aesthetics is blind to art, and rather predetermines artworks through the specific aesthetic stance with which it meets the artwork. (title unknown) from enowning David Wittenberg on Nietzsche at the end of metaphysics.
The end of metaphysics, which Nietzsche’s philosophy paraliptically heralds, is the first potentially proper experience of the essential historicity of thinking, the first experience in which the ever-repeating self-same differentiation of metaphysics, which Hegel called simply the “spectacle [Anschein] of so many and so varied [verschiedenen] philosophies,” can be properly reviewed as Being’s self-abandonment 

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