World's wisdom teaching found in sacred texts, when misunderstood in the inferior terms of the waking mind's pride, and completely invisible to itself its impulse that rejoices in tearing down thousands of years of contemplative conclusions in service to personal interests, ambition, and gain, is a proud anti-evolutionary force.
Those of us whose moral duty is to perform the Will of the one Spirit, obey the inner call of our vocation. . .We have an obligation to affirm that, 'the experience of oneness in the mystical vision which shows that the triumph of one soul is the triumph of all', is a most precious thing *Gopi Krishna's Q*
It is not our job to change minds. We remind folks that observer-dependent Reality is disclosed by Yogic sciences and demonstrate that this Knowledge must be grounded in experience. . .That, our Depth data is very much verifiable by those who are qualified, and *remind* that genuine encounters with the Divine are transformative. . .
This is why, when someone tells me/us our 'contemplative conclusions are produced by innate human mental schemas projected onto experience rather than objective truth,' I see with crystal clear clarity, what they say has nothing to do with me/us.
We Sing
Beyond the framework of Logic, the vanity of its wisdom
Destroys itself in an empty space of Knowing. . .
Divine, immortal and spiritualized consciousness that's
Grounded in the Will and Power of the Supreme Being,
Acts freely through God-realized Soul *through human body*
Giving meaning to seemingly meaningless life. . .
Establishing a 'heaven on earth' for the benefit of all beings
Without 'what's in it for me', agenda.
Sri Aurobindo's explanation of 'true spirituality' makes sense to those of us who experience in every cell of our being the descent of Divine Beloved's Presence and its Transformative Influence/Power.
The following excerpt is from: Letters on Yoga:
It is a beautiful characater that you describe in your letter, a perfect type of the sattvic man, a fine and harmonised ethical nature supported and vivified by a fine and developed psychic being. But still, although it may be regarded as an excellent preparation for the spiritual life, it cannot by itself be called spirituality - unless indeed we reduce the meaning of the word to the connotation ordinarily given to reduce the meaning of the word to the connotation ordinarily given to it in the West where mental ideation, ethical striving, a flowering of fine character, altruism, self-sacrifice, self-denile, philantropy, service to manor are considered the height of spiritual aspiration or spiritual attainment. Obviously if that is to be the last word of earthly achievement, there is no need for anything farther; the close and vivid discovery of the soul and self, the straining towards that which is behind life and above mind, the passion for the Eternal or the Infinite, the hunger for a freedom and wideness of consciousness and existence not limited by the narrow moulds of intellect, character, and the past Life - aims of humanity, the thirst for union with the Divine or for the pure bliss and beauty of spiritual existence not tied down to mental and vital values must be dismissed as a superfluous dream for which there is neither place nor necessity here.
Yet these things have been not only dreamed of and hungered after but reached and tasted by beings born in a mortal and human body. Spirituality lies there; its essence consists in a bursting of the human mental, moral, aesthetic, vital moulds in order to reach beyond them and enter into a consciousness of which these are the very stuff, to which these experiences are native. Anything less than that, than a striving after it or at least a partial realisation of it is not spirituality.
The spiritual man is one who has realised something of it even if only in one aspect out of many; one who is striving after it is the spiritual seeker. All else however magnificently intellectual, ethical, aesthetically beautiful and harmonious, vitally splendid, great and forceful or physically perfect is a valuable achievement on the way, but not yet that, for one has not passed the Rubicon of mind into a new empire owing to the nature of the past evolution of consciousness and of spirituality itself, there has been much confusion on this point and there is still more today because of the present domination of the Western ideal.
On one side or another mental idealism, ethical development, altruistic charcter and action, religious piety and fervour, occult powers, feats of ascetic endurance have been put forward as the essence of spirituality or the test or proof of achievement or the signposts of the journey to spiritual perfection. It is ignored that any of these things may be there and yet there need not be any spiritual life behind it, any rebirth into a new consciousness or any remoulding of either the inner or the outer consciousness no longer in a higher or richer power of mind and life and body only, the instruments, but in the direct light and force of the hitherto veild user of the instrument, the now revealed and directly active soul, self, spirit or of the Divine or Eternal whose representatives or aspects they are.
This confusion meets us at every point and in all sorts of forms whose common error is to ignore the essence and core of the matter. The Western intellect presnts us with the strivings of the mind, life, emotions, passions, moral will and tells us these are the real spiritual things, man's high aim and endevour. *skip*
To seek one's own inner spiritual growth, to draw back from the ordianry life in order to reach something beyond, to search after the Divine above humanity is mere egoism, not true spirituality, but an aberration, a misdirection of the will and life. All that might be admirable and true - as certainly all the things those eulogised have their place in the human evolution, if the premise on which it were founded were true - that the seeking for something behind, something beyond, something of which the evolution of mind, life and body was only a veil or a preparation is an illusion and chimera.
But if these things are real, if the seeking is a lasting and major drive in Nature, then all those objections and recommendations are futile. For this drive will fulfill itself, this hidden reality will draw and draw us till we achieve it. Those who feel its call, cannot do otherwise then to follow and strive, even if need be leave all else for it, hold all other greatness, splendour, nobility, beauty as cheaper minor things compared with the this other Light and Greatness and Beauty of which they have had the vision, the intimation, the formless attraction or else the passing touch or glimpse.
Ever since Mind itself reached a certain development, there has been at first dimly and gropingly, then more and more clearly and intimately this drive in man towards something behind and beyond Man, towards the discovery or expression of something hidden in his being and a world existence which is more real then his surface self even at its best, greater, fuller, truer, more divine. To arrive at that can come only by a change of consciousness, a new basis of consciousness which is not the lower instrumental consciousness of mind, life and body. *skip*
For a mind is a twilight preparing for light, an ignorance seeking after knowledge, a bondage to Nature groping after freedom and mastery over Nature. It is not on mind, on its self-modifying ignorance and bondage or even on its half-light, half-mastery, half-knowledge that the next step can base itself. It must base itself on soul consciousness, consciousness of the spirit and self - for so only can there can be the full light, the spontaneous mastery, the intimate and real knowledge.
