While there can be an aspiration in the rational mind, to debunk the devotionalism is an extreme expression of its irrationality. The reverse is also true. Now it is here that a great injustice is done for the cause of valid Integral Yoga by the author of The Lives of Sri Aurobindo. While presenting the Master to the rational audience no care has been taken by him to see that he is causing harm to other aspects.
I’m reproducing in the following a comment by Debashish Banerji which appears at:
http://www.sciy.org/blog/_archives/2008/11/6/3966051.html#1192176
The yoga today is in serious need of being made accessible to a larger sector of humanity, who shy away from either new age mish-mash or overt devotionalism. Sri Aurobindo has built a bridge between rationaity and suprarationality. There is an aspiration within rationality also towards certitude of the truth, which it lacks. If someone can speak to that, it will mean addressing the predominant faith of the modern age and showing it that a way exists. After that, it is for those who wish to, to follow. But if one is not allowed to show this way, on the grounds that a devotional approach is the only way to understand the spiritual life shown by Sri Aurobindo and the Mother, humanity at large will have been rejected from the yoga and it will have to remain a practice of the self-chosen few. This is what The Lives has attempted in essence. The totality of the work and its effect must be seen and not some partial representation which alone we insist on or consider adequate.
The problem in this posting is the divisive nature of approach towards spiritual pursuit, pursuit in the light of Sri Aurobindo. The follower of the Integral Yoga understands well that every aspect of human nature and personality has a role to play in terms of his spiritual realization. He has a mind, he has a heart, he has a will and he has an opening possible through luminous strength. But each one follows his own basic swabhava or intrinsic character that makes him a true individual. If one’s swabhava is for Jnana or for Bhakti or for Skill in Work or enlightened Heroism one goes by that. What counts for him is his spiritual progress by recognizing his swabhava. But in the pseudo formulation of Integral Yoga a trenchant division is made for instance between Rationalism and Devotion, between Jnana and Bhakti. Although this is not new to spiritual history, the tendency now is to throw one or the other out of the precincts of the Aurobindonian Integralism. While there can be an aspiration in the rational mind, to debunk the devotionalism is an extreme expression of its irrationality. The reverse is also true. Now it is here that a great injustice is done for the cause of valid Integral Yoga by the author of The Lives of Sri Aurobindo. While presenting the Master to the rational audience no care has been taken by him to see that he is causing harm to other aspects. Would that not deprive the rational mind the possibility of turning towards devotion for instance or to some other aspects? If a rational mind wants to remain rational only, then there seems to be some kind of lacuna and this the Integral Yoga cannot admit. The integration in his swabhava has of course to be on the basis of Jnana, but Jnana itself gets enriched by other aspects also. It is a reiterative process, and everywhere so. What is the scope for that in the Lives? None, and all we can say is poor rationalism! I don’t think there is anybody in the integral followers doing something for the “self-chosen few.” This will be a contradiction by itself and it is that which unfortunately is being perpetrated by the non-bhakti pro-jnana tribe. That is the disservice done by the latest biography of Sri Aurobindo.
RY Deshpande
I’m reproducing in the following a comment by Debashish Banerji which appears at:
http://www.sciy.org/blog/_archives/2008/11/6/3966051.html#1192176
The yoga today is in serious need of being made accessible to a larger sector of humanity, who shy away from either new age mish-mash or overt devotionalism. Sri Aurobindo has built a bridge between rationaity and suprarationality. There is an aspiration within rationality also towards certitude of the truth, which it lacks. If someone can speak to that, it will mean addressing the predominant faith of the modern age and showing it that a way exists. After that, it is for those who wish to, to follow. But if one is not allowed to show this way, on the grounds that a devotional approach is the only way to understand the spiritual life shown by Sri Aurobindo and the Mother, humanity at large will have been rejected from the yoga and it will have to remain a practice of the self-chosen few. This is what The Lives has attempted in essence. The totality of the work and its effect must be seen and not some partial representation which alone we insist on or consider adequate.
The problem in this posting is the divisive nature of approach towards spiritual pursuit, pursuit in the light of Sri Aurobindo. The follower of the Integral Yoga understands well that every aspect of human nature and personality has a role to play in terms of his spiritual realization. He has a mind, he has a heart, he has a will and he has an opening possible through luminous strength. But each one follows his own basic swabhava or intrinsic character that makes him a true individual. If one’s swabhava is for Jnana or for Bhakti or for Skill in Work or enlightened Heroism one goes by that. What counts for him is his spiritual progress by recognizing his swabhava. But in the pseudo formulation of Integral Yoga a trenchant division is made for instance between Rationalism and Devotion, between Jnana and Bhakti. Although this is not new to spiritual history, the tendency now is to throw one or the other out of the precincts of the Aurobindonian Integralism. While there can be an aspiration in the rational mind, to debunk the devotionalism is an extreme expression of its irrationality. The reverse is also true. Now it is here that a great injustice is done for the cause of valid Integral Yoga by the author of The Lives of Sri Aurobindo. While presenting the Master to the rational audience no care has been taken by him to see that he is causing harm to other aspects. Would that not deprive the rational mind the possibility of turning towards devotion for instance or to some other aspects? If a rational mind wants to remain rational only, then there seems to be some kind of lacuna and this the Integral Yoga cannot admit. The integration in his swabhava has of course to be on the basis of Jnana, but Jnana itself gets enriched by other aspects also. It is a reiterative process, and everywhere so. What is the scope for that in the Lives? None, and all we can say is poor rationalism! I don’t think there is anybody in the integral followers doing something for the “self-chosen few.” This will be a contradiction by itself and it is that which unfortunately is being perpetrated by the non-bhakti pro-jnana tribe. That is the disservice done by the latest biography of Sri Aurobindo.
RY Deshpande
This is sheer nonsense. Having read the book at least twice and being at least as intelligent and rational a human being as any, I can say for sure that there is nothing in it that caters to any rational aspiration. Whatever bridge is required for a rational man has already been built by Sri Aurobindo and the Mother which are not even mentioned there as an index. In fact each and every work of Sri Aurobindo has been eventually debunked by PH as either irrelevant or outdated or fictional (Savitri!!!) in nature, or a difficult reading or given a distorted turn.
ReplyDeleteDoes the author of this post mean that the devotee is an irrational creature and we are all some bunch of sentimental fools who have neither intelligence nor any ability to think, precisely what PH seems to advance.
Let us stop buying this bogey of an excuse. This is not a work that builds any bridge anywhere. If anything it only demolishes them or gives a wrong sign so that the seeker may get waylost through 'the heavenward path'. Sure people will like it for it encoiurages doubt and criticism for their own sake and not even on any solid pihilosophical or metaphysical ground. It will suit a certain temperament of an unchastened vital ego that uses reason to justify itself.
So let’s stop playing the fool with words. It is not, repeat not, a quarrel between devotion and reason, it ios a straight conflict between truth and falsehood, a crass and utter misrepresentation of the Yoga itself. The force that is working through this man is most diabolic as it professes one thing and does another under its cover and pretentious mask. If someone is unable to see it he is either a blind accomplice or lacks a psychic sensitivity.
Alok Pandey
The previous comment is by Alok Pandey and it should be read as
ReplyDeleteAlok Pandey said...
I am glad and impressed that Alok has picked up how they use patronizing praise which puts some limit to be superseded by the westerner. Inevitably, the rational west vs. mystical/bhakti east gets used to ease the Indians into the mystical/bhakti corner as though the rational capability is inherently superior in the western (even if he be a drug addicted taxi driver).
ReplyDeleteThis book is to open the door through which others will follow (like Jeff Kripals) to take this further. note the names of those who endorsed at the back of the book—Michael Murphy, Jeffrey Kripal, are the big names. Julian Lines is a non scholar but runs/influences AUM which has also become hijacked as per most Indians in USA.
Rajiv Malhotra