[FairfieldLife] Fw: VID-20170408-WA0042.mp4 [1 Attachment]
This Muslim imam in Australia is heroic. “The great are strongest when they stand alone, A God-given might of being is their force.” ― Sri Aurobindo, Savitri “But few are those who tread the sunlit path; Only the pure in soul can walk in light.” ― Sri Aurobindo, Savitri Gulati On Sunday, 9 April 2017 9:07 PM, Par Singh wrote: fyr... +/-7minutes Sent from my iPhone
[FairfieldLife] Re: [TheBecoming] Re: Spirit & Reincarnation
So when we, we are a swirling movement of egoistic consciousness around a formation which is constantly fluctuating believing we are independent but which we are never. It is in this falsity that we continually go on living all the time.The soul knows and is aware of this whole business. And if it wills it can immediately invade the whole thing and break the egoism altogether. But it does not because the purpose is to create embodied condition. Because if it breaks prematurely, the embodiment might itself break, the formation itself may break and therefore it does not invade. That is the law imposed upon the soul that it will not invade directly. The soul therefore lives like an exiled king. The kingdom is the kingdom of body, life and mind of which soul is the real king but ego has usurped the kingdom of the soul and rules as if he is the king. And the soul, knowing all this remains behind like an exiled king. And according to the law imposed upon it that consent must come from below, from body, life and mind and aspiration must rise from here, then in answer to that the soul can invade. That is why the need for aspiration from below. The greater the aspiration here, the greater will be the soul coming to the front. The screen will be thinned. In some moments of great aspiration, the screen may suddenly snap and we may come directly into contact with the soul, even our ego can experience the soul, our mind can also experience and the soul itself may manifest for some time. But if the outer being is thick, the snapping is only for a momentary time and again it may close and this happens to us when we are transported into an experience where everything becomes alive, everything appears so intimate, all sense of separation disappears. A tremendous perception of the Divine appears before us. But after sometime it again disappears. But this memory is very important, through the memory we can again go back to it.What the soul does is to the extent to which the body, life and mind aspire for the rule of the soul; it puts forward its energy, soul energy. Putting forth of the soul energy creates a formation of the soul. This formation is called the psychic being as distinct from the psychic entity which is the soul. Psychic being has individuality, it’s a formation, it is a packet of soul energy. Something of Para Prakriti as distinguished from tamas, rajas and sattva begins to enter into the tamas, rajas and sattva movement. It is an infiltration, invasion of the soul on the body life and mind.In the beginning this formation is very small. Therefore the Kathopnishad calls it angushtamatram, not bigger than the thumb because the soul formation in the beginning is a small formation depending upon the aspiration of the body, life and mind. This individuality of the psychic being if it grows more and more then even the mind, life and body also get affected and their formations become more and more in the image of that individuality. Instead of the egoistic individuality they have a stamp of the psychic individuality. But this is a very long process and in one life time it is ordinarily not possible to complete the whole cycle in which the psychic being can fully develop its individuality and can stamp itself on body, life and mind so that the body, life and mind become psychicised, so to say.To remove the ego individuality and to develop the soul individuality, and to manifest the totality of the Divine in body, life and mind is the real purpose of our being here on earth and until that is done we are obliged to come back again and again, birth after birth. In this process, an important stage is reached when we begin to become aware of the immortality of the soul. Our outer being, body, life and mind and ego which are ignorant of the soul when they begin to become aware of the presence of the soul and the immortality of the inextinguishable soul, it realizes that the soul is immortal. Now this awareness is a very important stage of development. Normally, we are all the time in a sense of insecurity; our whole life is full of anxiety and fear because we feel fear of disintegration. Nothing in the world is as dangerous to us as a threat of our personal disintegration. This is the main anxiety of every human being and what every human being is doing is to build up its formation. And he is constantly building up for fear of disintegration; even when you form the body, how much the mother has to take care of the child to see that the body formation and a good, sound formation and is very worried about any process by which sickness may come, dislocation of the body may come disintegration of the body may come about. And our constant fear is to make the body as capable of integration as possible, similarly, of our mind formation, our life formation. Attempt is to make our body, life, and mind as much integrated as possible. And that is because our mission here
[FairfieldLife] Re: [TheBecoming] Re: Spirit & Reincarnation
The third is what is the process of rebirth? It is here that the other worlds than the physical become relevant. The jivatman itself does not enter into the human body and is therefore called ‘ajanma’, he in unborn. What is born is its delegate, the soul. He puts forward his Agni, a spark from itself and it is the spark which has all the potentiality of all that is in the jivatman; its specific work, the entirety of Divinity, is entirely present in the delegate, the soul. But it does not force itself and impose itself upon the various formations of body, life and mind. This you might say is the law of the game. Jivatman is in Truth Consciousness and its real station is in Para Prakriti. So if you enter into Para Prakriti you find your true self there. But even at lower planes you can experience it. When you rise above your consciousness you do experience it also. But its fullness, the Divine soul in its fullness is only on the Truth plane and Supramental. Transcendental is the Lord Himself of which jivatman is the individual centration. And there are many centrations, each distinct from the others and they are all eternal centrations. But they are not independent, not separate but distinct. Therefore, the soul does not have abhiman which the ego has got. The distinctness does not amount to separation so far as soul consciousness is concerned.In the egoistic consciousness I am not only distinct from all the others but independent from others at least that is and that is what creates abhiman. Therefore it is called the false notion of the self because there is nothing corresponding to it. When we speak of individuality we speak of the soul individuality which is distinct from the other soul, distinctness but which is inseparable from the Divine. It is the one that is many you might say and whenever you go into the transcendental you see ekatvam pashyata sarvatra, you see oneness everywhere. And at that level you can also see that distinctness which is here which you call your distinctness and the distinctness in her I experience as my own distinctness. It is not as if someone were to have two distinctnesses because it is the Supreme Lord’s own distinctness. Supreme Lord is only one. So I have no illusion of being so distinct from the other that I am completely different from the other and completely indifferent of the other. This is the experience we are entitled to get in our Truth.When we have in the image of Raasleela of Sri Krishna where each Gopi is distinct from the other and each Gopi is having an experience of the Supreme Lord exclusively but also she sees that the same Lord with every Gopi and even herself is only one of the distinctive manifestations and all the others are equal manifestations of the same Lord. It is this consciousness of individuality that is to be manifested while embodied. Before we got embodied at the Supreme level we already had this consciousness and it is this always present. The individuality is to be manifested while embodied. It is never abolished. Even today if you can happen to go into a state of consciousness by whatever means you will see yourself in that Raasleela as a partner of that Supreme Divine. The jivatman is ever free but in this play of the body, life and mind movement, it sends its delegate the soul, a spark because of the specific purpose, to have the same experience in the embodied form. Therefore in the embodied form it has to happen gradually. And the connecting link is the soul, the Agni, the spark. It is the Agni as it were the real individual. It has no egoistic consciousness. It has the consciousness of being distinct from the others but not that it is separate from others. It is also aware that it is constituted of Para Prakriti. It has the direct Truth consciousness. It has potentiality of the whole of the centration of the Divine. It knows its mission as to why it is here in the embodied form. But our body, life, mind and ego are not aware of the soul. The soul is aware of them. But our body, life, mind and egoistic formation are so absorbed in themselves that they have no time even to look behind. And this ego makes us believe that we are we and because of the jumping movement of egoistic consciousness all the time goes on revolving round and round like a monkey all the time, jumping about it prevents us from entering into the Truth Consciousness.There is a screen created by virtue of this exclusive concentration of consciousness on the egoistic formation. Keeps us absorbed in our activities of body, life and mind, of our limited formations and making us believe that we are this and nothing else and it is our business to protect ourselves as against others. So it protects itself from the whole universe, protects itself against the soul which is behind it. It is a double wall it has created. We do not know the world either because ego does not open itself to the whole universe. It doe
[FairfieldLife] Re: What is Spirit and Soul? [1 Attachment]
It has been affirmed by Sri Aurobindo that,in fact, life, mind and supermind are present inthe atom, are at work there, but invisible, occultand latent in a subconscious or apparentunconscious action of energy. The electron andthe atom are in this view eternalsomnambulists. In the plant the outer formconsciousness is still in a state of sleep, alwayson the point of waking, but never waking.Animal being is mentally aware of existence,its own and others, it has even a practicalintelligence, founded on memory, association,stimulating need, observation, a power of device.The animal prepares human intelligence. Butwhen we come to man, we see the whole thingbecoming conscious. Man not only turns hisgaze downward and around him, but alsoupward towards what is about him and inwardtowards what is occult within him. To climb tohigher altitudes, to get a greater scope, totransform his lower nature, this is always anatural impulse of man as soon as he has madehis place for himself in the physical and vital 20 world of the earth and has a little leisure toconsider his further possibilities. He is capable,unlike other terrestrial creatures, of becomingaware of what is deeper than mind, of the soulwithin him, and of what is above the mind, ofsupermind, of spirit, capable of opening to it,admitting it, rising towards it, taking hold of it.It is in his human nature, in all human nature,to exceed itself by conscious evolution, to climbbeyond what he is. And where is the limit ofeffectuation in the evolutionary being’s self-becoming by self-exceeding? http://www.kireetjoshiarchives.com/images/philosophy-of-evolution.pdf Gulati On Tuesday, 4 April 2017 1:10 PM, shirish dave wrote: NO LIVING THING CAN BE PRODUCED FROM NON-LIVING THINGS, UNLESS WE TAKE EVERY THING AS LIVING THING. ALL MOLECULES AND ATOMS ARE LIVING THING. THE SCINCE WILL SAY IN DUE COURSE THAT HOW THEY FEEL THEIR EXISTENCE. AT PRESENT THE SCIENCE HAS NOT REACHED TO THAT STAGE, AS TO HOW ANIMALS, INSECTS, WORMS ETC FEEL THEIR EXISTENCE. HOW COULD THEY SAY ABOUT THE FEELING OF ATOMIC AND SUB ATOMIC PARTICLES? IF WE DIFFERENTIATE LIVING AND NON-LIVING TAKE THEM MADE OF DIFFERENT FUNDAMENTAL ENTITIES, THEN THE THEORY OF UNIFIED FIELD OF EISTEIN AND THE UNIFIED THEORY OF ENTITY (ADWAIT) COLLAPSES. ONE MUST KNOW THAT THERE ARE 22+4 DIMENSIONS PERPANDICULAR TO EACH OTHERS. THE HUMAN BRAIN CAN FEEL ONLY FOUR DIMENSIONS. WE DO NOT KNOW HOW THE OTHERS FEEL. RELIGIOUS BOOKS MAY TELL ANYTHING WITH OUT DEFINING THE TERMINOLOGY AND LOGIC. WE CANNOT TAKE IT THEIR CONCLUSIONS FOR GRANTED. NOTHING CAN BE MADE FROM NOTHING EVEN BY THE GOD. From: R.Rudranarasimham To: shirish dave ; devindersingh gulati ; Aryasamaj Jamnagar ; Arya Sandesh Delhi Sabhaa ; Sanatan Hindudharm ; Amit Shah ; Upananda Brahmachari ; Dainik Sanatan Prabhat ; Journalist Francois Gautier ; Journalist Kanchan Gupta ; Hindu Vivek Kendra ; HINDU VOICE ; India Online News ; HARDEV SINGH Virk ; "cont...@tufailahmad.com" ; "sharjil.i...@gmail.com" ; Javed Jamil ; Javeed Ahmed ; "mjak...@hotmail.com" ; Asaduddin Owaisi ; Kashif ; Aijaz Zaka Syed ; Muslim Mirror ; Swami Shailendra Saraswati ; Swami Vigyananand ; Swami Vivekanand ; Tapoban ; Nirmal Singh ; Rawel Singh ; Sikh Research Institute ; Jasjit Ahluwalia ; Dr. Tejbir Singh ; Editor ; Editors ; Feedback ; Vandemataram Foundation ; Francis X. Clooney ; Gurvinder Singh ; Isikhi ; Info ; Ishwinder114 ; Zubeidamustafa Info ; Irshad Mahmood ; Info ; Info. Babushahi ; inderpal.grewal ; Ikonkarbps ; Everythings13 Info ; Inderpreety ; Lcg Info ; Rcg Info ; "i...@ucg.org" ; Harprit. Kaur ; Harjeets ; Harpalsinghpannu ; Hsdhaliwal07 ; Harijot Singh ; ">; Jaswinder Ahluwalia" ; Kulbeersngh ; Mejindarpalk ; Manvindergndu ; Mohubatsingh ; Nstung1 ; Arun Patil ; Rajbalika_pat ; rupan.oberoi ; Sikhmessenger ; sukhwant.dhaliwal ; Sunindertung_psy ; "i...@iname.com" ; "ayesha.ja...@tufts.edu" ; "punjbal...@gmail.com" ; Bhalindercontact ; Contact ; Contact Sikh Coalition ; Mahesh. Satpreet ; Sukhvinderpadda ; Sukhmander Singh ; Sukhminder_bhattal ; "dan.ay...@gmail.com" ; "sohailhas...@gmail.com" ; "zainabb...@yahoo.com" ; "mukul1...@yahoo.co.in" ; Parminder. Kaur. Aulakh ; Jatinder. Philosophy ; Brar. Sandeep00 ; nikky-guninder.singh ; Dkaurfph ; Oberoi ; Hindu Samhati ; Zaffarullah Khan ; balbinder.bhogal ; Vasant Sardesai Sent: Tuesday, 4 April 2017 12:51 AM Subject: Re: What is Spirit and Soul? SPIRITUALITY SCIENCE - MAN IS CREATED BEING On www.ultraupdates.com On www.ultraupdates.comMan is Created Being. Man may be divided into several parts, but those parts establish One, Singular Unity. While the Creation is divided into Material and Spiritual, Inanimate and Animate, Insensible and Sensible, Living and Nonliving its Origin or the Prime Cause remains the same. I seek the existence of Soul or Spirit in a Substance that is basic to Life activities, a
[FairfieldLife] Re: [INDIAN FIRST] Re: [TheBecoming] Re: Spirit & Reincarnation
“But we have found that there is a life on other planes after death and before the subsequent rebirth, a life consequent on the old and preparatory of the new stage of terrestrial existence. Other planes co–exist with ours, are part of one complex system and act constantly on the physical which is their final and lowest term, receive its reactions, admit a secret communication and commerce. Man can become conscious of these planes, and even in certain states project his consciousness being into them, partly in life, presumably therefore with a full completeness after the dissolution of the body. Such a possibility of projection into other worlds or planes of being becomes then sufficiently actual to necessitate practically its own realisation, immediately and perhaps invariably following on human earth–life if man is from the beginning endowed with such a power of self–transcendence, eventual only if he arrives at it by a gradual progression.”“For it is possible that at the beginning he would not be sufficiently developed to carry on his life or his mind into larger Life–worlds or Mind–worlds and would be compelled to accept an immediate transmigration from one earthly body to another as his only present possibility of persistence.”http://www.kireetjoshiarchives.com/audio-video/audio.php?id=473This world alone, the physical world is not. This is ancient Vedic knowledge that there are many planes of existence. There is vital, mental plane and there are higher planes such as Satchitananda plane. In fact the Veda speaks of the seven planes of existence, the Sat plane, the Chit plane, the Ananda plane, the Truth plane, the Mind plane, the Life plane and the Physical plane. This is idea of the saptarashmi – seven rays. The Veda says all the seven are interconnected and interwoven. And wherever we look around the world all the seven are present, although all the seven may not be dominant, may not be manifest very clearly. So when the vital being leaves the body along with the soul and mind, it transmigrates to the life plane. This is the reason why Kathopnishad says, Yama tells Nachiketas, one who believes that this world alone is and there are no other worlds he can never be liberated because he is constantly attached to the physical world. So once you go to the life plane then you get a freer domain of expressing your vital being. This also is a very important idea.What does it mean to get a freer field to express the vital being? You notice that in this world of the physical, we are constantly hampered by physical disabilities. There are many things that we would like to do but either we are sick or we get fatigued very easily, or else there is a need for sleep. Very often when our vital being is very powerful we feel we should have 48 hours in a day to be able to do everything that we want to do. There are so many things to be done but it is the physical existence which hampers our full manifestation of all our vital activities. In the vital plane this disability would not be there, so that it may have a freer play of its energies. Very often many things that we cannot do here in the physical plane we are able to accomplish in the vital plane, this we are able to do by transmigrating into the life plane. And we reach a point where all that we wanted to do is as it were exhausted.Once that is done then we are able to pass to the other plane and if our mind was developed to some extent then we go to the mental plane. There again, what we were not able to do mentally here, we are able to accomplish over there. And a point is reached where it is exhausted and then we are able to move to the plane of the pure soul being which is called the Psychic plane. It is the psychic being actually, which is the individual formation of the soul; which is immortal, it never disintegrates, it is the inextinguishable flame. So that which really survives the body after the death of the body it is this psychic body or soul which remains disintegrated. The vital can become exhausted, mental can become exhausted but the soul is never exhausted. It is actually you might say an entity of potentiality which remains disintegrated.It is this soul personality which has a sojourn on the psychic plane. And according to the level of evolution that it has reached in the past births, and according to the potentiality it has got of manifestation in the future, it waits for the circumstances on the earth to arise appropriate to the need and then it takes a new body on the physical plane by descending into the physical plane. Very often when the soul is not very developed it does not make a conscious choice of the circumstances in which it is to be born. It happens almost like gravitation. But when the soul development has been sufficiently great, then it can decide exactly when it is to be born. Rebirth and Other Worlds - Rebirth Track 09 by Kireet Joshi | | | | ||
[FairfieldLife] Re: What is Spirit and Soul? [1 Attachment]
First of all, in regard to the composition of the soul itself, there is a speciality which must be understood. The composition of earthly consciousness always consists of the physical, vital and mental energy. The consciousness upon which the ego concentrates and revolves around, that formation over which the ego sense is concentrated consists always of the physical, vital and mental energies. So there is a formation of physical, vital and mental energy over which a sense ‘I am’ is constantly vibrating. And this ‘I am’ is a sense also consisting of mental energy. So you might say mental energy vibrating over mental energy with a specific colour of it which says I am, I am, I am. This is constantly held by memory. As opposed to this formation the soul does not get composed of the physical, vital and mental energies. This is the first distinction. It is different from physical, vital and mental energies. If you use the Sanskrit word for physical, vital and mental energies it is Prakriti, because that is what ultimately Prakriti means. It means energy of movement and energy as manifested today is the energy of physical, mental, and vital, threefold energy �”� the physical in which tamas is predominant, vital in which rajas is predominant and mental in which sattva is predominant, it is called Trigunatmak Prakriti.The first distinction of the soul is that it is not composed of this threefold energy. Secondly, the soul here is a delegate of the jivatman. Being a delegate of the jivatman, it has the qualities of the jivatman. If it does not consist of physical, vital and mental energies what is it composed of? Being the delegate of the jivatman, it has the composition of the jivatman.The composition of jivatman is a centration, a specificity of the Supreme Lord Himself. Mamaeva amsha – is the description given in the Gita. The jivatman is Mamaeva amsha. It is my portion, my centration, not part because the Lord cannot be divisible. This jivatman is the madhvadaha of the Kathopnishad, the eater of honey. This jivatman is the centration of the Supreme Lord Himself which vibrates with, which is composed of, the energies of Satchitananda Himself. Its vibrations, its energies are energies of Satchitananda, which are all manifesting through Truth. So you might say Truth Energy. It is composed of not physical, vital and mental energies, but Truth Energies. Truth Energy consists of Satchitananda. It is itself the centration of Satchitananda. This soul is a delegate of this jivatman so it has all the elements of the jivatman. This is the composition.In other words this is a composition of the Supreme Lord and Para Prakriti as per the Gita. Ego is the formation of Prakriti. It is also called Apara Prakriti, lower Prakriti distinguished from Para Prakriti. The composition of the ego is that of Apara Prakriti. Composition of the soul which is the delegate of the jivatman is that of Para Prakriti which is Truth Energy and which is centration of the Divine Himself, it is energy and centration. This centration is specific, sustained by the Divine permanently, eternally.This specificity is distinguishable from all other specificities, my soul, your soul, her soul; each one is distinguished from the other. Each one is a centration of the Divine. For each one is distinct from the other. In that distinctness each one is independent of the other. But it is entirely inseparable from the Supreme Lord because it is a centration of the Lord. In other words, each soul or each jivatman knows itself to be independent of all the rest only in regard to its distinctness from the others. But not in the sense that it is independent as separate from all the others; distinct from others yes, but not separate from all the others. This is a subtle distinction which is to be made. Being inseparable from the Supreme Lord it knows it is entirely dependent upon the Supreme Lord and it does not fall into a mistake of thinking that it is independent of all the rest. Therefore the individuality consists of its distinctness from the others, inseparability from the Supreme and from the Para Prakriti and that it is eternal and inextinguishable because the Supreme is inextinguishable. Its formation of body, life and mind are constantly mutable, therefore they are extinguishable but the soul which is a delegate of the jivatman and the jivatman being the eternal centration of the Divine, is inextinguishable. Therefore, while the ego and egoistic formation is mutable and extinguishable, the soul is inextinguishable. Jivatman himself with all his consciousness, if it descends completely into the human body as it is with all its fullness of knowledge, then the kind of play that is to be played cannot be played because it will all the time be conscious and the gradual evolution which is to take place will not take place. http://www.kireetjoshiarchives.com/audio-video/audio.php?id=476 Gulati O
[FairfieldLife] Re: [TheBecoming] Re: Spirit & Reincarnation
It is Shirish Dave who wrote rebirth is wishful thinking. I am arguing for rebirth. The second question is what is the necessity of rebirth?One who is reborn is the soul that is reborn, and while taking rebirth it may have discarded the previous personalities altogether because they are no more necessary for future growth and future potentialities to develop. Or it may take help of whatever was formed and enter into the new body with all the formations of the past birth in whatever way they are modified, after going into those planes by going through necessary modifications with enriched material derived from the experiences of those planes. As a result of that we cannot expect that the soul that is now born will manifest the same tendencies which were present in the last incarnation. Napoleon of the last birth may be in this birth an ordinary soldier, no more the captain of the commander. Or he may be a businessman in the next birth or an ordinary navigator, depending upon what experiences he had already exhausted and what new potentialities he has to manifest. So it is idle to expect in a new personality continuation in the same form or same rhythm as it was in the previous birth.The common notion that the same personality who dies now is reborn is quite unscientific. It is only true of those very rudimentary personalities which have no capacity of transmigrating to higher planes and to exhaust themselves and to renew themselves, it is true only of those personalities. But for the others it is not so for most of the human beings it is not so. Otherwise there would be no evolution. If you are simply to be born again into a new body it would be senseless. Why would you have left the earlier body at all? We leave the earlier body because the circumstances in which we are living, the capacities which are there in the body have reached their point where they cannot have further development. We have reached a critical point where continuing in the same body has no further meaning in terms of evolution. http://www.kireetjoshiarchives.com/audio-video/audio.php?id=474 I would like to introduce one more complication in this simple description that I have given and that is the concept of individuality. Earlier we had said that the purpose of this game that we call the present world is to manifest the totality in the embodied individual; this is the general formula we had given. The true individual, we had said, is the jivatman and we had defined jivatman as the centration of the universal and transcendent Divine in a manifold movement of universe. This is the definition that we had given of the jivatman. The idea is that this centration should become embodied and in that embodied condition the transcendental and universal consciousness must fully manifest with specificity which that specific individual is designed to express. Until that happens in the embodied condition we are obliged to return to this physical world. This is the law of necessity.Why is it that we are obliged to come back to this earth? Supposing after coming out of this body we go into the plane of the life, plane of the mind and plane of the psychic, why do we not remain there all the time? Why are we obliged to come back? The necessity arises out of the fact is that the purpose for which we have agreed to play this role, reach a point in this embodied condition the totality must be manifest specific individually. And since this cannot happen in one birth or many births, it is imposed upon us that we have to come back again and again. Or you might say that we have taken a decision to do so along with God Himself. We want to participate in this game and so it is with the self choice that we come back again on earth so that that particular aim is fulfilled. So the important point is in the individuality. In the individuality, Totality must become manifest.In every evolutionary process here, the constant pressure is to develop individuality capable of manifesting Totality. This is the central drive in our life whether we realise it or not. Whatever we are doing in our life sharpens our individuality to such an extent that the Totality can manifest specifically through our individuality. And all that we are doing on this earth is a kind of work of a goldsmith. Our soul is very much compared with a goldsmith’s. The jivatman when it is embodied, it is embodied by its delegate called the soul. It is the soul that is the goldsmith which goes on shaping individuality of the body, life and mind and of itself.A most important activity that is going on in our life is the formation of individuality. This formation is basically the task of Agni, Fire. All formation, even in the physical world if you want to form or weld something without fire it is not possible. You cannot make a form stable without welding and without the fire element. Same thing is also true of the subtle planes. It is the fir
[FairfieldLife] Re: [TheBecoming] Re: Spirit & Reincarnation
There are various possibilities.1. The physical universe is the only universe. Once the soul comes out of the body there is nowhere else it has to go, so it goes into another body immediately. So, transmigration to some other world, heaven or hell or other worlds does not arise at all. This is true if the physical world is the only reality. If the physical universal is not the only reality then other possibilities arise.We have found:“The soul would have no freedom from Matter; it would be perpetually bound to its instrument, the body, and dependent on it for the continuity of its manifested existence. But we have found that there is a life on other planes after death and before the subsequent rebirth, a life consequent on the old and preparatory of the new stage of terrestrial existence. Other planes coexist with ours, are part of one complex system and act constantly upon the physical which is their own final and lowest term, receives its reactions, admit a secret communication and commerce. Man can become conscious of these planes, can even in certain states project his conscious being into them, partly in life, presumably therefore with a full completeness after the dissolution of the body.”This is the second alternative.2. Physical universe is not the only universe. In fact in one of the important articles of Vedic knowledge there is a discovery of other worlds other than the physical universe. The Vedic seers were able to find out that there are worlds other than the physical world of which we have physical experience. And therefore he described the whole world in a very symbolic manner. He said the world is like an animal which has two heads, 4 horns and 3feet – it is like a riddle – dveshirasa, chaturshringa, tripada. Three feet consist of 3 worlds, the lower worlds, the world of matter, the world of life and the world of mind tripada. Even in the world there are 3 earths, the Veda speaks of 3 earths. Even in the earth principle there are two other earth principles of which we are not normally aware. The earth principle is called prithvi. The second is antariksha and the third is dhyao or heaven that is the mind. When the Vedic Rishis prayed they prayed that first shanti may be dhyao shanti, antariksha shanti, prithvi shanti; tripada, the three worlds. Then comes another world, which is called the world of Truth and Vast, �”� the world of Satyam, Ritam, Brihad, the Truth, the Right and the Vast. This is called the higher heaven. Dhyao is the lower heaven sometimes also referred to as Swaha.In the Gayatri mantra we speak of Bhur is prithvi, Bhuva is antariksha and dhyao together and swaha is this swaha, higher than that is the triple world which is spiritual �”� Satchitananda. So Satchitananda and Swaha, Truth and vast these are the four horns. The 3 feet are the feet of matter, life and mind. The four horns are Satchitananda and truth and vast. These are the 7 Realities, 7 worlds. 4 higher worlds and three lower. The 4 horns are the higher worlds and the tripada, 3 feet the lower worlds, �”� 4 higher and 3 lower worlds. All this is the manifestation of a reality which is dual in character, which has 2 heads, which is Ardhanareshwar; which is supreme, at once the Lord and Divine Mother; which is the ultimate justification of the sex principle in the world. Aditi is called the Divine Feminine principle, the first Divine Mother from whom all creatures are born. And the lord is often the image of Rishabha, the Supreme Bull, the image of the Veda. The knowledge of the existence of these worlds was a precious possession of the Vedic Rishis.This was not just a belief. It was as if the Rishis were able to move into these worlds at will. They could enter into any world as they willed. It was a kind of personal experience. Just as we can say that I have seen the world and have no doubt of its existence, at least so far as my senses go. Similarly, one can say I have entered into the world of the truth and vast. I have entered the world of life, or of mind. In the world of mind there will be only the world of ideas and no matter as we see it. In the world of life there will be world desires, impulses. When you enter into the higher world of the Supermind, when you go to the higher level, Truth and Right and Vast, you will see only the manifestation which is luminous, the world of light, the world of delight, world of consciousness and the world of existence. These worlds were known to the Upanishads also, before Upanishads accepted this whole theory, not a theory according to them, but knowledge.Those who believe that there is only this world and no other world at all for them there is no liberation. They remain in this world of death, madhyaloka. So the knowledge of these worlds is necessary for liberation. http://www.kireetjoshiarchives.com/audio-video/audio.php?category=rebirth-and-other-worlds&id=472If already you have the power of entering in
[FairfieldLife] Re: [TheBecoming] Re: Spirit & Reincarnation
First question is who is reborn?The second question is what is the necessity of rebirth?The third is what is the process of rebirth?The answer to the first question who is reborn is, there is a normal, common, popular notion that the man whom we saw dying is really reborn. This is a very common, normal idea. A man or woman who has died is reborn. And we begin to expect in the rebirth the same tendencies which that man or woman who had died possessed. If that man was heroic we expect that in next rebirth the same heroic man will continue to be heroic. If that man was greedy then in the next birth the same personality will continue to be greedy. If that personality had certain attachments with X or Y or Z then we expect that in the next birth the same will continue. Such are vague unclear, common notions. These notions are based on facts that we do not make distinctions. Between four elements which are in our personality there is the physical element, the physical body in which we are living; there is the vital element which consists of desires, impulses, attractions, repulsions, longings; there is a mental which consists of ideas, conceptions, dreams of various kinds, visions of various kinds and finally there is a soul in us. We do not even know the interconnection of all this.As a result of this, our notion of the personality that dies and the personality that is born is also a very vague and very unclear notion. Surely the same physical body is not reborn. That body which is here is burnt and is turned to ashes or is buried and there it gets disintegrated. But besides this physical body, there is the internal body that does not get immediately disintegrated. This is called the subtle physical body. The word subtle physical is a larger term which includes subtle physical, vital and mental also. But in the subtle body there is a subtle physical body also. This subtle physical body survives for quite some time and if the vital and mental are not very much developed in us, if the soul in us is not very much developed in us, then there would be an immediate physical rebirth in another body. It would be almost a continuation of the kind of personality that there was before because nothing was developed. This answers to the common idea of the same personality being reborn. But this happens only in the case of very rudimentary human beings, very, very elementary, very barbaric human beings whose life is centered only on the physical and other parts of the being are not developed. Now, for those who have got vital being quite developed, mind also to some extent developed, and the soul also slightly developed; in that case after the disintegration of the physical body, also the subtle physical, the vital continues for some time. It was developed already; it does not disappear. But on the physical earth, basically only physical beings can live that is the specialty of this physical world.If anyone wants to come on the earth and live on the earth, he has got to have a physical body. If he does not have a physical body then one cannot live long on the physical plane. So, there must be another plane where this vital being developed in this body, which has still not disintegrated, which is still continuing, passes through a certain plane and that must be a plane corresponding to its own nature. If it is a vital being it goes to the life plane, the vital plane, a vital world, a world which consists of vital beings. This is a part of the occult knowledge. That apart from the physical world there is a vital world.http://www.kireetjoshiarchives.com/audio-video/audio.php?category=rebirth-and-other-worlds&id=473So once you go to the life plane then you get a freer domain of expressing your vital being. This also is a very important idea.What does it mean to get a freer field to express the vital being? You notice that in this world of the physical, we are constantly hampered by physical disabilities. There are many things that we would like to do but either we are sick or we get fatigued very easily, or else there is a need for sleep. Very often when our vital being is very powerful we feel we should have 48 hours in a day to be able to do everything that we want to do. There are so many things to be done but it is the physical existence which hampers our full manifestation of all our vital activities. In the vital plane this disability would not be there, so that it may have a freer play of its energies. Very often many things that we cannot do here in the physical plane we are able to accomplish in the vital plane, this we are able to do by transmigrating into the life plane. And we reach a point where all that we wanted to do is as it were exhausted.Once that is done then we are able to pass to the other plane and if our mind was developed to some extent then we go to the mental plane. There again, what we were not able to do mentally here, we are able to acc
[FairfieldLife] Re: Spirit & Reincarnation
I am saying the same thing, only differently.1. There is a soul.2. It is permanent.3. It evolves.4. To begin with, it is ineffective to control life. 5. In the beginning instincts and desires predominate over mind.6. Gradually the mind asserts its sovereignty.7. Mind is in turn more and more influenced by soul as it grows. 8. Reincarnation of soul becomes necessary for the process to complete itself.9. Reincarnation is as human only.10. Formations (Samskars) of desires that are very strong may reincarnate in animals, not the soul. Once you grant that there is a necessity of rebirth then many questions arise. “There arises the first question of the process of rebirth; if that process is not quickly successive, birth immediately following death of the body so as to maintain an uninterrupted series of lives of the same person, if there are intervals, that in its turn raises the question of the principle and process of the passage to other worlds, which must be the scene of these intervals, and the return to earth–life. A third question is the process of the spiritual evolution itself and the mutations which the soul undergoes in its passage from birth to birth through the stages of its adventure.”The first question is what is the process of rebirth? Who is reborn, how is one reborn? In what form is he reborn?The second is, is rebirth immediately successive. There are two notions which are running in the world amongst those who believe in rebirth, not sufficiently reconciled. According to one view you leave this body and you are immediately reborn into another body. According to the other view once you come out of the body you go through experiences of pleasure and pain according to whether you have been good or bad on this earth. If you have been good you go to heaven and pleasures of some kind, otherwise you will be chastised and sent to hell for some time. And when this is over you take another birth. This is a popular notion, not necessarily scientifically verifiable. These are the current notions. We have to arrive at a very scientific conclusion on this subject. Is rebirth immediately successive or if not immediately successive then what happens to the soul in the interval?The third question is that in the whole process of dying, coming out of the body, passing to wherever one has to pass after the death of the body, returning to the new body; what is it that the soul gains and how does it evolve itself. What is the process of its evolution? What role does nature play and what role does the soul play in the evolution of consciousness, which is the real purpose. These are the three questions that arise.http://www.kireetjoshiarchives.com/audio-video/audio.php?category=rebirth-and-other-worlds&id=471 Gulati On Sunday, 2 April 2017 9:07 AM, S Turkman wrote: As I said before, we are made of 3 things. Physical Body, Astral Body and Spirit. When we die, Astral Body disintegrates and Spirit flies away to get Reincarnated again as a Human of a 4 Legged Animal depending on each case but normally back to another Human.Some in their 1st Sojourn or higher as Human may prefer to be Reincarnated back as 4 Legged Animals, where they had started from, if they did not like their Human Life. CASE & POINT I had an American friend, who could converse with 4 Legged Animals using telepathy (Mentally without saying any words)..i asked, why she did not use this skill at the Horse Races to win a lot of money?She said, "They are like 5 to 8 years old Children mentally. 3 or 4 of them say, they would win the Race. Normally one of them wins but sometimes, one of the rest of them, who had said, they would not, wins. One day, I was with her in a Shopping Center on Milwaukee & Dempster Street, Desplaines, Illinois, USA. I saw a very crazy kind of Pet Dog of some lady that had gone inside leaving it outside. I requested her to talk with it. Following is the conversation: LADY: Why are you acting so crazy?DOG: Because I am crazy?LADY: Why don't you straighten out your act so,you could be born as a Human?DOG: I have already done that. I was a Human. LADY: Did you act this crazy as a Human also?DOG: Yes and I could not enter Fetus of a Human after that. LADY: Do you like this life as a Dog?DOG: Yes. LADY: Why?DOG: Because this life is more fun and less restrictive. LADY: How?DOG: You saw me rape a little Bitch. Nobody arrested me to take to Jail. When I used to do this as a Human, they used to take me to Jail and in court the Raped Girl used to testify so, I had started killing them after raping so, they could not testify. I got caught again and was given Death Sentence.
[FairfieldLife] Re: [4 Attachments]
>>> Mind is not a creature of the trigunas, it is defiled by them. They have to >>> be overcome and Turiya achieved. <<< Where did you gain this knowledge? "The soul in its pristine state is free of the trigunas, but is affected by them and becomes the mind." According to the Sāṅkhya system, the cosmos is the result of the mutual contact of two distinct metaphysical categories: Prakṛti (Nature), and Puruṣa (person). Prakṛti, or Nature, is the material principle of the cosmos and is comprised of three guṇas, or "qualities." These are sattva, rajas, and tamas. Sattva is illuminating, buoyant and a source of pleasure; rajas is actuating, propelling and a source of pain; tamas is still, enveloping and a source of indifference (Sāṅkhya Kārikā 12-13). Puruṣa, in contrast, has the quality of consciousness. It is the entity that the personal pronoun “I” actually refers to. It is eternally distinct from Nature, but it enters into complex configurations of Nature (biological bodies) in order to experience and to have knowledge. According to the Sāṅkhya tradition, mind, mentality, intellect or Mahat (the Great one) is not a part of the Puruṣa, but the result of the complex organization of matter, or the guṇas. Mentality is the closest thing in Nature to Puruṣa, but it is still a natural entity, rooted in materiality. Puruṣa, in contrast, is a pure witness. It lacks the ability to be an agent. Thus, on the Sāṅkhya account, when it seems as though we as persons are making decisions, we are mistaken: it is actually our natural constitution comprised by the guṇas that make the decision. The Puruṣa does nothing but lend consciousness to the situation (Sāṅkhya Kārikā 12-13, 19, 21). http://www.iep.utm.edu/hindu-ph/
[FairfieldLife] Re: Nirgun and Sargun [4 Attachments]
>>> There is no 'Pure Existence' as man's existence is always >>> conditioned. What is described as 'Pure Existence' is in fact >>> Conditioned Existence, but can be stated as 'Conditioned Reflex' >>> actions or behaviour. <<< There were several repeated attempts to explain life materially and all of them have repeatedly come full circle, because, physical sciences mostly deal with questions that begin with “what?” and “how?” On the other hand, biological sciences will be incomplete without addressing the functional questions of purpose that begin with “why?” The commonly practiced linear causal explanations in physics and chemistry are insufficient to address the network and circular causality of an organic whole. The immensely complex organic whole does not allow reductionism to unravel all the causal relations of a functional dynamic integrated biological phenomenon Aristotle’s four aspects of causes [12] will be a good explanation to demolish the great brick wall that we often come up against the attempt to understand living organism from a non-reductionist viewpoint. Let us consider the ‘brick wall’ example (which is an example for external teleology) in the context of Aristotle’s four aspects of causes. If someone asks why a ‘brick wall’ was built then following a reductionist approach we can only address the two causes from Aristotle’s four aspects of causes: (1) the material cause – that out of which ‘brick wall’ is made and (2) the efficient cause – the natural laws that are important in the art of ‘brick wall’ construction. However, the simplistic reductionist approach cannot address another two subtle causes: (1) the formal cause – the form or the shape of the ‘brick wall’ (which was in the mind of the architect) and (2) the final cause – the end or the purpose (external teleology) for which the ‘brick wall’ was built. This is a major limitation of reductionist approach commonly practiced in physical sciences. Consciousness always means consciousness of something. The living entity can be conscious of objects in the environment and at the same time when it becomes the object of its own consciousness, it is called self consciousness. Trees, plants, creepers and grass are examples of living entities having covered consciousness (ācchādita). These living entities have almost no sense of their own conscious existence, yet their identity as living entities can be inferred from the six transformations of life as observed in living entities: (1) birth, (2) sustenance, (3) growth, (4) maturity, (5) declination and (6) death. According to Manu-saṁhitā the trees have feelings of pain and pleasure similar to ours and their souls are not of a lower standard However, their consciousness is not yet developed to the extent of animals and the still higher category of human beings. Terewavas has argued that plants display sentient qualities like sensory perception, information processing, learning, memory, choice, foresight and predictive capacity. Animals, birds, crawling and creeping entities like reptiles, snakes, insects and fishes living in water are all examples of different degrees of shrunken consciousness (saṅkucita). These organisms have a more developed sense of their conscious existence. They distinctly display the characteristics towards satisfying their immediate biological needs like eating, sleep, fear, willful migration and travel, fighting with others due to a sense of self, display of anger when they see injustice, and so on. But they have no sense of self inquiry (athāto brahma jijñāsā – Vedānta-sūtra 1.1.1) and they are fully engrossed only in immediate existence. http://article.sapub.org/10.5923.j.als.20160601.03.html So can you answer the 'why' question?
[FairfieldLife] (unknown) [4 Attachments]
>>> Mind is not ignorant because one is sent to be born a human being with the >>> instructions of how to perform the role <<< Mind is a creature of the trigunas and hence it cannot be the highest consciousness. You have to go beyond. When you follow your mind you are manmukh. When you follow the soul you are Gurmukh. Soul is beyond the gunas. The knowledge within is contained there. >>> This is where the relevance of scriptures and the guru comes in. <<< The Guru is the soul. >>>. God has provided these for the human to follow them <<< All scriptures are manmade. You have to access the instructions in the soul. >>> Emancipation depends on how well s/he obeys the instructions within. <<< To access the guidance you have to rise in consciousness or open up the subliminimal. That means the inner mind by turning away from the surface mind. The subliminal is a better guide though not infaaliable, since it is still in the domain of gunas. Secondly the inner guidance is not an imperative command. You have still the freedom to be a manmukh. What binds you are the three cords. Nolini Kanta Gupta explains: (Nolini was a disciple of Sri Aurobindo and the Mother Mirra Alfassa) [The first restraint is the barrier of the mind, the middle knot bars the subliminal, the lower knot is of the physical] SUNAHSHEPA, the human creature, says the Vedic Rishi, is bound to the stake with three cords: one on the top, the second in the middle and the third below. Sunahshepa cries out to God Varuna to be freed from the triple bondage. The God is pleased and cuts the topmost cord and throws it upward, he cuts the middle cord and throws it on either side, he cuts the downmost cord and throws it downward. Thus Sunahshepa is freed through the Grace of King Varuna. The three cords are the three limitations of being and consciousness in the normal human creature. There is a wall or barrier up in the mind which shuts out the higher levels of consciousness that are beyond the mind – the worlds of vision and revelation, of the Truth and the Vast. The middle knot shuts out the world around and abroad and limits the being to the ego, prevents the individual person from communicating with the Universal Being and Consciousness. It is the well known knot of the heart – hrdayagranthi – the crux and kernel of the egoistic consciousness. It centres the whole being on itself, limits it to itself, does not let it go out of itself to belong to the world-being. It is also the pull that prevents the being from diving down into its true personality, the psychic, and finding its union with the inner Divine. This ego-centred knot has to be cut through and the thread to be scattered into the infinity of the deepest and of the widest being. The last barrier at the base of the human consciousness is the hard crust of the physical and the material being. It is closed to the regions behind, the occult sources of all external movements. This too has to be pulled down and thrown into the gulfs of non-existence – primal Prakriti, out of which they are born – so that the subliminal ranges of consciousness emerge and manifest themselves. God Varuna is invoked because he is the Lord of the Vast Consciousness, he it is that opens out the passage and leads the human being into worlds of the Vast, the Truth – Ritam, Brihat – from mortality to immortality.
[FairfieldLife] Re: Nirgun and Sargun [4 Attachments]
>>>It seems a fruitless exercise if I stop being human. Let us talk of the >>>realities of life and what can make us better human beings. >>> Anything we hear and say must relate to the practical as to how it can make >>> us in line with the real intent of the scriptures. Life is a reality. It also, like mind, is composed of the three gunas; a modification of pure existence that transcends the gunas. What does it mean to be a better human? It means to rise in your consciousness above the gunas. That is the real intent of scripture. I am sure you agree with this. Rudra wants to know if you can be there while still breathing and existing as an entity in the phenomimal world. Yes, that has been the experience of some living, breathing, human entities in the phenomenal world. But that is subjective experience lacking universal validity, objects Rudranarsimham. He goes by verifiable protocols. If it is the experience of some, it can be your experience too, is the counter. As a scientist you cannot ignore data that you have not been able to verify, but has been verified by another, other than original reporter. Here is the experience reported by Mother Mirra: “The whole, entire universe moves forward with fantastic speed and in perfect immobility. Words seem idiotic, but you can feel this – you can feel it, see it, live it. A luminous immobility moving forward with fantastic speed. In that immobility there is perfect transparency … and the problem does not exist: the solution comes ahead of the problem. That is to say, things organize themselves (gesture showing the movement of universal forces) in such a way that they can change positions or take a different place in order to express the new thing that must be expressed: something new constantly enters the manifestation (as if emerging from the Nonmanifest), it enters the manifestation and transforms. And it takes place automatically. A vast, immense movement … (Mother smiles with her eyes closed) in which one can participate only if one is perfectly peaceful and calm and translucent. ” https://auromere.wordpress.com/2010/11/19/perception-of-time-changes-with-the-concentration-of-consciousness/ This is an experience in the manifest world - the world of motion - of the immobility of pure existence of the second kind, the experience that Guru Nanak reported. It is the Nirvana of cosmic immanence; the ONE in all, not the first kind which is the nirvana of the Buddha, the Self pure existent, absorbed in itself, static. (This too is static, but of the second variety). Is a discussion of this taking one to the obscure? It is helping Rudra and me clarify our respective positions. It is helping me to see other viewpoints, including Devinder Singh Chahal's which l have to integrate into my own. It is helping me to see that truth has many facets that l cannot dismiss offhand if l am to enlarge my understanding of it. Sri Aurobindo once told a disciple, Pavitra, that he had to change his conception of the Universe a few times after his spiritual experiences: “In spiritual life, one must always be ready to reject every system and all constructions. For a time a certain form is useful, then it becomes harmful. In my spiritual life, since I was forty (i.e. year 1912) I have three or four times completely discarded and broken the system I had arrived at.” https://auromere.wordpress.com/2012/09/28/reconciling-samkhya-vedanta-and-tantra/ Santhanagopalan says something like ' l believe you become pure existence'. Well, l would say not in the way of the Buddha; like escaping the consciousness of this world, but even while retaining the consciousness of this world. I hope this answers him.
[FairfieldLife] Re: Nirgun and Sargun [4 Attachments]
Rudra, Human existence is conditioned by the trigunas. It is when pure existence projects itself into time-space (which is its own creation) the gunas come into play. As human you are gifted with imagination. Can you conceive of an existence before the trigunas. That is pure existence. Yes, mind cannot know this reality. You have to experience it. Which means you have to stop being human. If you experience that reality, neither you (ego) nor your mind exist in that reality and this external reality of the earth's motion where you are now embedded has no meaning there because motion is in time-space and time-space ceases in that reality. You as the embedded observer here now, also cease because you are completely identified with the 'pure existence' and are viewing reality - which is not a conditioned reality - from that standpoint. This does not involve the mind at all because mind is composed of the trigunas and that from which you then is free of the trigunas. In that state of reality, there is no protoplasm or motion or non-motion. When l say you have to experience it, l mean the essential you (soul). When it has been experienced by some, it is also experiencable by you. The experience is in a consciousness beyond the mind. The Mother Mirra says: “The whole, entire universe moves forward with fantastic speed and in perfect immobility. Words seem idiotic, but you can feel this – you can feel it, see it, live it. A luminous immobility moving forward with fantastic speed. In that immobility there is perfect transparency … and the problem does not exist: the solution comes ahead of the problem. That is to say, things organize themselves (gesture showing the movement of universal forces) in such a way that they can change positions or take a different place in order to express the new thing that must be expressed: something new constantly enters the manifestation (as if emerging from the Nonmanifest), it enters the manifestation and transforms. And it takes place automatically. A vast, immense movement … (Mother smiles with her eyes closed) in which one can participate only if one is perfectly peaceful and calm and translucent. ” https://auromere.wordpress.com/2010/11/19/perception-of-time-changes-with-the-concentration-of-consciousness/
[FairfieldLife] Re: Nirgun and Sargun
>>> But nirgun braham is also described as the experience of the illusion of >>> the world, "shunya" or "Nirvana" where the sole reality >>> is the featureless braham. This braham is passive or static. The sargun braham on the other hand is active. This experience leaves one with the realisation that the ONE is in all, and this is the realisation Nanak reported. So which realisation did he have? <<< The matter has been clarified in letters on yoga: One may be aware of the essential static self without relation to the play of the cosmos. Again one may be aware of the universal static self omnipresent in everything without being progressively awake to the movement of the dynamic visvaprakrti. The first realisation of the Self or Brahman is often a realisation of something that separates itself from all form, name, action, movement, exists in itself only, regarding the cosmos as only a mass of cinematographic shapes unsubstantial and empty of reality. That was my own first complete realisation of the Nirvana in the Self. That does not mean a wall between Self and Brahman, but a scission between the essential self-existence and the manifested world. http://motherandsriaurobindo.in/#_StaticContent/SriAurobindoAshram/-09 E-Library/-01 Works of Sri Aurobindo/-01 English/-02_Other Editions/On Yoga 2 - Letters on Yoga - Tome One/-03_INTEGRAL YOGA AND OTHER PATHS.htm It was the static Nirvana experience, but of universal self. The essential static self would be the condition prior to that. Apparently, Sargun braham (active braham with creative force) was not his experience. Sri Aurobindo describes the Nirvana experience thus: Now to reach Nirvana was the first radical result of my own yoga. It threw me suddenly into a condition above and without thought, unstained by any mental or vital movement; there was no ego, no real world—only when one looked through the immobile senses, something perceived or bore upon its sheer silence a world of empty forms, materialised shadows without true substance. There was no One or many even, only just absolutely That, featureless, relationless, sheer, indescribable, unthinkable, absolute, yet supremely real and solely real. This was no mental realisation nor something glimpsed somewhere above,—no abstraction,—it was positive, the only positive reality—although not a spatial physical world, pervading, occupying or rather flooding and drowning this semblance of a physical world, leaving no room or space for any reality but itself, allowing nothing else to seem at all actual, positive or substantial. I cannot say there was anything exhilarating or rapturous in the experience, as it then came to me,—(the ineffable Ananda I had years afterwards),—but what it brought was an inexpressible Peace, a stupendous silence, an infinity of release and freedom. I lived in that Nirvana day and night before it began to admit other things into itself or modify itself at all, and the inner heart of experience, a constant memory of it and its power to return remained until in the end it began to disappear into a greater Superconsciousness from above. But meanwhile realisation added itself to realisation and fused itself with this original experience. At an early stage the aspect of an illusionary world gave place to one in which illusion1 is only a small surface phenomenon with an immense Divine Reality behind it and a supreme Divine Reality above it and an intense Divine Reality in the heart of everything that had seemed at first only a cinematic shape or shadow. And this was no reimprisonment in the senses, no diminution or fall from supreme experience, it came rather as a constant heightening and widening of the Truth; it was the spirit that saw objects, not the senses, and the Peace, the Silence, the freedom in Infinity remained always, with the world or all worlds only as a continuous incident in the timeless eternity of the Divine.
[FairfieldLife] Re: [TheBecoming] Re: Meaning in the meaningless
Sabhlok Ji, Apart from my earlier under noted post, pl. see also this one: https://groups.yahoo.com/neo/groups/TheBecoming/conversations/messages/11138 And this: We shall first indicate, briefly, the kind of God that is envisaged in Sikhism. (i) Creator : God is the Creator. The universe is His creation. The very concept of a Creator-God implies a universe as different from Him. The universe is in time and space. It is changing and is governed by fixed laws. The Creator is different from the creation, which is limited and conditioned. As Creator, God is Free. He is not determined by any laws known to us. He is not the material cause of the universe. But, no independent Prakriti is assumed "God created the world of life, planted Naam https://groups.yahoo.com/neo/groups/TheBecoming/conversations/messages/9377 And this my earlier post: https://groups.yahoo.com/neo/groups/TheBecoming/conversations/messages/11141 - The matter has been clarified by Sri Aurobindo in one of his letters. Here again l find the metaphysics of Sri Aurobindo and of Sikhism is the same: The sentence ["Maya means nothing more than the freedom of Brahman from the circumstances through which he expresses himself." Sri Aurobindo, The Toga and its Objects, (1968 Edition), p. 39.] is rather loose in expression. It does not mean that Maya is Brahman's freedom, but "the doctrine of Maya simply comes to this that Brahman is free from the circumstances through which He expresses Himself". This limited play is not He, for He is illimitable; it is only a conditioned (partial) manifestation, but He is not bound by the conditions (circumstances) as the play is bound. The world is a figure of something of Himself which He has put forth into it, but He is more than that figure. The world is not unreal or illusory, but our present seeing or consciousness of it is ignorant, and therefore the world as seen by us can be described as an illusion. So far the Maya idea is true. But if we see the world as it really is, a partial and developing manifestation of Brahman, then it can no longer be described as an illusion, but rather as a Lila. He is still more than His Lila, but He is in it and it is in Him; it is not an illusion. http://motherandsriaurobindo.in/#_StaticContent/SriAurobindoAshram/-09 E-Library/-01 Works of Sri Aurobindo/-01 English/-02_Other Editions/On Yoga 2 - Letters on Yoga - Tome One/-03_INTEGRAL YOGA AND OTHER PATHS.htm Neither Sri Aurobindo's yoga, nor Guru Nanak's bani is a product of philosophical thought related to the darshan. They are statements of their spiritual experience. In this particular instance the classification panenthiest fits both but neither can said to be dualist.
[FairfieldLife] Re: [TheBecoming] Fw: Muslim Mirror: Dr. Javed Jamil talks about his upcoming book, “Muslim Vision of Secular India: Destination & Roadmap”
Re: [TheBecoming] Fw: Muslim Mirror: Dr. Javed Jamil talks about his upcoming book, “Muslim Vision of Secular India: Destination & Roadmap” 13 Feb, 2016, 1:24 The Trans Pacific Partnership imposes enormous costs in terms of changes in environmental, labour and intellectual property laws to the advantage of corporations rather than citizens of the country. Recently in Auckland, New Zealand, representatives from 12 countries signed on the dotted line making the Trans Pacific Partnership agreement a reality. While many commentators and industrial lobbies doubted the exercise would come to fruition and many times fought – and still are fighting – against its provisions, TPP coming into existence carries significance beyond its member countries. This multilateral trade agreement carries weight in the world not only because its members are heavyweight economies like the US, Japan and 10 other emerging countries like Vietnam and Malaysia representing 40 per cent of the world economy. The Trans Pacific Partnership agreement is critical as it seeks to determine the future of international trade while sidelining WTO. Such a shift would have a deleterious effect on the interests of emerging countries like India, who have been negotiating hard. Advent Of WTO The World Trade Organization came into existence in 1995 as successor to the General Agreement on Tariffs & Trade. It subsumed earlier trade treaties which had been started and negotiated since 1948, hence it has the Uruguay Round of trade negotiations as one of its cornerstones, which is defended and derided in equal measure by developed and developing nations respectively. The Uruguay round of trade defined the terms of international trade in agriculture, manufacturing, etc. WTO became the umbrella body to enforce maximum tariffs, treatment of all trading partners equally (most favoured nation status) and most importantly, has a tribunal which could force its member countries to revert from trade-distorting subsidies or counter-dumping. All member nations were also required to enact the intellectual property protection regime (TRIPS). India changed its patent laws in 2005 to abide by TRIPS as mandated by WTO in 2005. Earlier, due to the absence of product patents and recognising only process patents, Indian pharma companies had become a generic drug supplier to the world and also played a significant role in curbing AIDS epidemic. Their role in controlling the AIDS epidemic has been recognised even by President Bill Clinton. Doha Development Agenda For improving the appeal of the WTO and seeking to give a voice to the aspirations of developing nations to achieve trade-led prosperity, the Doha development round was initiated in 2001. Its aim was noble and ambitious. It sought to set the rules on trade covering agriculture, industry, services, trade facilitation and the unique needs of the Least Developed Countries. In the agricultural sector, it was to address market access, tariffs and subsidies. For example, the US provides a grant to the tune of $20 billion to its farmers in the form of crop insurance and other subsidies. Most of the money go to big, wealthy farmers producing staple commodities such as corn and soyabean in states such as Iowa. The egregious subsidies which rich countries like the US provide are counted in the ‘Green Box’ which theoretically has no limit as it is not considered trade distorting (while grants supplied by India and other emerging countries come under the ‘Amber Box’ as they are indirect in nature and are considered trade-distorting.) A limit of 10 percent to the market value of crops is defined as the subsidy that can be provided by the government. However, these market prices are calculated according to the 1986-87 prices of the crops, thus inflating the support which government provides. This is one of the most contentious issues in India for which it has won a respite in the form of a moratorium which allows it to continue its minimum support prices offered to farmers and to fuel its public distribution system for cheap grains. Since developing countries are reluctant to give way on agricultural subsidies, market access to developed nations remains highly distorted and protected by a minuscule group of prosperous farmers and the lobbies of corporations. Due to non-progress on the Doha development round and continuous fulminations against the patent regimes of developing countries by big pharma companies, the way was opened to TPP, which has higher standards for trade in the intellectual property regime, environment protection and labour laws. Hence, a member country of the TPP now has to abide not only with trade and tariff issues but also make changes to its national labour and environment protection laws to ensure that a standardised set of laws and regulations are in place for member countries. This violates the sovereignty of member countries and, for no
[FairfieldLife] Fw: Muslim Mirror: Dr. Javed Jamil talks about his upcoming book, “Muslim Vision of Secular India: Destination & Roadmap”
I forward this, red flagging a few issue. "empowerment of Muslims " > role of Muslims in big business and on social, ideological and political > fronts. > Political empowerment not only includes adequate representation in political > institutions but also the ability to influence the direction of the national > scene. Comment: what is your primary identity? Indian or Muslim? You fail to empower yourself so long as you do not work on the community to see itself as citizen. "Muslims have three statuses and they must behave as such." > Constitutionally, they are a significant minority, and they must fight for > their rights as minority in a concerted way. > ldeologically, they are the second biggest majority and they must influence > the ideological direction of the policies of the government in every field, > from social and economic to the external affairs. > Socially they are part of the majority, which is deprived in every way. > Unfortunately, they are always behaving as a minority and have totally > forgotten the other two. Comment: Constitutionally they are citizens and they must assert citizen rights. This means they see themselves as majority Indians i e. deprived citizens. "Who is responsible for the failure" Comment: the community. "We need infrastructural not ideological modernization of Madrasas." > We have to launch an onslaught against the dangerous ideologies, concepts and > policies being pursued in the modern world for the sake of political and > economic hegemony. Comment: the writer fails his leadership role in not seeking to reform his communal ideology. "The corporatization of economy and polity has hit the masses in a big way." > Banks, Stock Exchanges, Governmental policies – all have become the vehicles > of the flow of the money from the less-moneyed to the more-moneyed. Economic > Disparity is increasing leaps and bounds every day. I have demanded > introduction of Economic Disparity Index in the budget including General > Disparity, Regional Disparity, Urban-Rural Disparity and Community to > Community Disparity. I have also called for revamping of the Tax policy with > increase in Wealth Tax and decrease in Sales and Income Taxes. Today, the > major portions of the Central and States’ revenues come not from those who > own 90 pc of the wealth of the country but from those who own less than 10 > percent. The inflation has to be controlled through a control on the pricing > mechanism with focus on proper pricing. Comment: this is perhaps the only positive statement in the article that diserves support. If community to community disparity is observed it could point to failure of the poorly performing community to see itself as an integral part of the polity. The writer should begin by stepping into the leadership role he envisages for community scholars by advising the community to shed their backward looking ideology that is not in step with the nation's constitutional principles of equality. This ideology insists on exclusivity (sura 33 of the Koran) that should have been constitutionally struck down. The writer is a regressive scholar who is suggesting imposition of sharia worldwide when he says foreign policy should be influenced by an illiberal minority.
[FairfieldLife] (unknown)
Guru Nanak seems to have realised the nirgun braham or the impersonal God. Is the realisation of sargun, or God with personality a lesser realisation? Sri Aurobindo says they are two separate realisations: "All the trend of modern thought has been towards the belittling of personality; it has seen behind the complex facts of existence only a great impersonal force, an obscure becoming, and that too works itself out through impersonal forces and impersonal laws, while personality presents itself only as a subsequent, subordinate, partial, transient phenomenon upon the face of this impersonal movement. Granting even to this Force a consciousness, that seems to be impersonal, indeterminate, void in essence of all but abstract qualities or energies; for everything else is only a result, a minor phenomenon. Ancient Indian thought starting from quite the other end of the scale arrived on most of its lines at the same generalisation. It conceived of an impersonal existence as the original and eternal truth; personality is only an illusion or at best a phenomenon of the mind. We have said, however, that personality and impersonality, as our minds understand them, are only aspects of the Divine and both are contained in his being; they are one thing which we see from two opposite sides and into which we enter by two gates. We have to see this more clearly in order to rid ourselves of any doubts with which the intellect may seek to afflict us as we follow the impulse of devotion and the intuition of love or to pursue us into the joy of the divine union. It is well therefore to discharge ourselves of them as early as may be by perceiving the limits of the intellect, the rational philosophic mind, in its peculiar way of approaching the truth and the limits even of the spiritual experience which sets out from the approach through the intellect, to see that it need not be the whole integrality of the highest and widest spiritual experience. Spiritual intuition is always a more luminous guide than the discriminating reason, and spiritual intuition addresses itself to us not only through the reason, but through the rest of our being as well, through the heart and the life also. The integral knowledge will then be that which takes account of all and unifies their diverse truths. The intellect itself will be more deeply satisfied if it does not confine itself to its own data, but accepts truth of the heart and the life also and gives to them their absolute spiritual value. Both the ideas of the intellect, its discriminations, and the aspirations of the heart and life, their approximations, have behind them realities at which they are the means of arriving. Both are justified by spiritual experience; both arrive at the divine absolute of that which they are seeking. But still each tends, if too exclusively indulged, to be hampered by the limitations of its innate quality and its characteristic means. We see that in our earthly living, where the heart and life followed exclusively failed to lead to any luminous issue, while an exclusive intellectuality becomes either remote, abstract and impotent or a sterile critic or dry mechanist. Their sufficient harmony and just reconciliation is one of the great problems of our psychology and our action. http://motherandsriaurobindo.in/#_StaticContent/SriAurobindoAshram/-09 E-Library/-01 Works of Sri Aurobindo/-01 English/-03_CWSA/-23-24_The Synthesis of Yoga/-51_Chapter V The Divine Personality.htm But nirgun braham is also described as the experience of the illusion of the world, "shunya" or "Nirvana" where the sole reality is the featureless braham. This braham is passive or static. The sargun braham on the other hand is active. This experience leaves one with the realisation that the ONE is in all, and this is the realisation Nanak reported. So which realisation did he have?
[FairfieldLife] Re: [TheBecoming] Re: Meaning in the meaningless
Sabhlok Ji, The Vedas are variously interpreted by the various traditions in India. They are the underlaying fact of all of lndian traditions. There are some traditions, the so called nastik traditions that deny the authority of the Vedas. But even the atheist traditions subscribe to monism or one unifying entity for all creation. I am still examining where Sikhism is placed in relation to the six darshans of Indian thought. While darshanas are the traditional Indian classifications, monism and monotheism are new western terms. The term "monism" was introduced in the 18th century by Christian von Wolff in his work Logic (1728), to designate types of philosophical thought in which the attempt was made to eliminate the dichotomy of body and mind and explain all phenomena by one unifying principle, or as manifestations of a single substance.[wiki]. Pantheism was popularized in the modern era as both a theology and philosophy based on the work of the 17th century philosopher Baruch Spinoza, whose Ethics was an answer to Descartes' famous dualist theory that the body and spirit are separate. Spinoza held that the two are the same, and this monism is a fundamental quality of his philosophy. He was described as a "God-intoxicated man," and used the word God to describe the unity of all substance [wiki] Pantheism is the belief that everything composes an all-encompassing, immanent God, or that the universe (or nature) is identical with divinity.Pantheists thus do not believe in a personal or anthropomorphic god. By this definition Sikhism would seem to be pantheist I.e. monist except that universe as 'identical with divinity' is in doubt by some interpretations. I am by persuasion a monist and so is Rudra Narsimham except that our 'substance' differs. For me it is spirit, for Rudra it is matter. Matter is not permanent in the lndian tradition including Sikhism. But Sikhism describes itself as monotheist, or dveta (dual). Dvaita Vedanta, a dualistic understanding of the Vedas, espouses dualism by theorizing the existence of two separate realities. Dvaita Vedanta is not similar to Western dualism, which posits the existence of two independent realities or principles. Madhva's dualism acknowledges two principles; however, it holds one of them (the sentient) as being rigorously and eternally dependent on the other. Because the existence of individuals is grounded in the divine, they are depicted as reflections, images or even shadows of the divine, but never in any way identical with the divine. Moksha (liberation) therefore is described as the realization that all finite reality is essentially dependent on the Supreme. [Wiki] This is how Rabinder Singh in a post following your's describes his understanding of Gurbani. It would help this discussion if he can offer specific views on the classification of Sikhism and whether he considers the Veda (samhita) as its underlying structure.
[FairfieldLife] Re: [TheBecoming] Re: Meaning in the meaningless
Rabinder Ji, To obey his will, l must know what His purpose is. How will l know otherwise what his command is? Only a God realised man knows you say, what His will is. And to realise God l must know his command. Which comes first? And then he merges him back. So is he building sand castles according to a child's capricious will? He must have a purposeful will methinks, else Srinivasa Rao stands vindicated. We seek His pleasure by being his slave. That is the koranic injunction too. So what about free will? Have we none? Slavery may be all right for monotheistic faiths but is I'll fited to Gurbani that declares the soul is unborn and undying. Like God it has no beginning, no creator, and no end. Merging back - does it not imply an end? Seek our purpose, we must. Must we not then try to seek God's purpose? The intelligence has been given us to align our purpose with His. And freewill implies choice!
[FairfieldLife] Re: [TheBecoming] Re: Meaning in the meaningless
Rabinder Ji, According to the Sikh scripture: He is the One, the One Universal Creator. Many millions are created in various forms. From God they emanate, and into God they merge once again. His limits are not known to anyone. O Nanak, God exists by Himself (Guru Granth Sahib Ji, 276). Sikhism further tells us that this is not the only time God has created the Universe; He has done it many times over and over again. The director (God) stages the play, playing many characters (life forms) in different costumes (bodies); but when the play ends (world ends), He takes off the costumes, and then He is one, and only one. How many forms and images appeared and disappeared? Where have they gone? Where did they come from? (Guru Granth Sahib Ji, 736). When the Creator projects Himself, He creates many planets, living beings and life forms. When He draws His creation within Himself, all living beings merge in Him (Benti Chaupai Sahib, Pauree 13). When he creates the creation, he creates the galaxies, stars, planets, living organisms and when he disintegrates His creation, all living creatures merge back in Him. http://realsikhism.com/index.php?subaction=showfull&id=1226706460&ucat=7 What is the purpose of creation, what does the scripture say? According to Guru Nanak, there was darkness and chaos for millions of years. There was only God and nothing else - no mists, no clouds, no vapours, nothing. None existed except God. Guru Nanak says: There was darkness for countless years. There was neither earth nor sky; there was only His Will. There was neither day nor night, neither sun nor moon. He (God) was in deep meditation. There was nothing except Himself (SGGS p1035) Guru Amar Das, the third Nanak further clarifies and reinforces this concept in the following lines found in the Guru Granth Sahib: He created Himself - at that time, there was no other. He consulted Himself for advice, and what He did came to pass. At that time, there were no Akaashic Ethers, no nether regions, nor the three worlds. At that time, only the Formless Lord Himself existed - there was no creation. As it pleased Him, so did He act; without Him, there was no other. ||; (SGGS p509) Then God willed the creation of the universe. He became manifest: Sargun. He diffused Himself in nature. Guru Nanak says:Thou created all Thy Universe to please Thyself, to enjoy the spectacle, the reality, which is the light of Thy own Reality-self http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib_on_the_Universe So what is the purpose of existence and its merging back?
[FairfieldLife] Fw: [TheBecoming] Re: BT Cotton [4 Attachments]
Gulati On Saturday, 13 December 2014 2:59 PM, Mukund Apte wrote: Deasr Sir, This is going on since last decade I think. About Bt Cotton when it was used as sample for sowing in Gujarat during 2008, the results were contested by Monsanto and had not accepted the problem of the crop growth. Next year more farmers planted the seed and found serious problem when Monsanto had to accept the lacunae. I am attaching the news item published in TOI (while Ramesh was our Agriculture Minister. That is the time he imposed the ban on field testing of GMO crops. In 2012 there are 2 reports about harms to consumers of BTO food crops were published in Op Ed News. The mice that were given this food had developed tumors I am attaching that article by Shri Mike Adams published on 22 Sep 2012 stating that there is no further consideration (to accept GMO crops) is needed at all. At the start of 2012 Californian Government arranged a सार्वमत to decide that the tin containers of food items (as available in markets) should have details of chemical contents of the contents therein for knowledge of people before they consume it. The companies opposed this Proposition 37 and supposed to have spent millions on Dollars in their campaign. Finally the proposition was defeated. So people have now also to eat whatever was included in the food items in the tins without knowing what chemicals are therein. I am attaching this article by Shri Zack Kaldveer in Op Ed News dated March 2012 Science Daily had published an article about not suitability of GMO crops for human consumption in Jun 2012. I am attaching that along with. Next year it was found in USA that the Maize crop in farms (from GMO seeds) was found not consumable by squirrels also. Thereon an article was published in OP Ed News criticizing this variety of food crops of Monsanto. I am attaching this as well here.I do have some more such published material. But I feel these may be sufficient even for Hon Shri Javadekar our Agriculture Minister to reject this variety from Monsanto. With regards, --Mukund Apte On Sat, Dec 13, 2014 at 1:42 PM, dgulh...@yahoo.com [TheBecoming] wrote: In 2009, responding to large-scale opposition to Bt brinjal’s introduction in India, former environment minister Jairam Ramesh placed an indefinite moratorium on its further field testing. This was done after discussions with scientists, both pro and anti-GM crops, activists and farmers across the country.His successor, Jayanthi Natarajan, shared the same opinion; it was a view not shared by Sharad Pawar, agriculture minister in UPA-II, and the PMO’s office. She was eased out of office and her successor Veerappa Moily lost no time in giving the green signal not just to Bt brinjal but the entire spectrum of GM crops for field testing. The BJP, in the opposition then, had opposed the move at the time but now, in government, it has given permission to field test both Bt brinjal and Bt mustard.In 2006, responding to a PIL in the Supreme Court on GM crops, the then Chief Justice of India YK Sabharwal had observed that the entire question should be examined by scientists.An independent expert committee was constituted consisting of leading agronomists, soil scientists, plant physiologists, nutritionists, economists, social activists and farmers’ representatives, to specifically examine the field data pertaining to Bt brinjal provided by an Indian seed company, a subsidiary of a US-based agri-business behemoth.Noting that the seed company had blatantly violated many safety protocols prescribed by the Department of Biotechnology, the committee submitted its report to the Supreme Court, recommending stoppage of further field testing, until foolproof safety protocols were put in place.Last year, the Supreme Court-appointed Technical Expert Committee (TEC) ordered that no field testing of GM crops be carried out until strong safety provisions were in place. A single member of TEC, a former Director General of ICAR, dissented, and a clear “conflict of interest” has been voiced by members of the TEC, including many scientists opposed to GM crops.The Mexican exampleTwo crucial facts have to be clearly understood. Brinjal is a food crop and any tampering with its genetic make up must not be attempted, unless and until a totally foolproof safety protocol is in place.Unlike Bt cotton, where mishandling of the RNA-mediated genetic change could lead to Bt toxin percolating into human gut, through milk from cows fed with cotton cake obtained from Bt cotton, brinjal is a food crop of direct consumption. Any mishandling can lead to unforeseen consequences. Also, brinjal has its origin in the Indian subcontinent, and it is mandatory that no genetic manipulation of a crop be attempted in its geographic place of origin.Both these core stipulations have been
