Spiritual Activism, Spiritual Passivity And Integral
Yoga
Larry Seidlitz
Spiritual Activism has recently become a popular
movement in the New Age spiritual literature and community, having received
strong impetus from the work of Andrew Harvey, author and founder of the
Institute for Sacred Activism; Deepak Chopra, author, and founder of the
Chopra Foundation and member of the evolutionary leaders network; Michael
Lerner, author and founder of the Network of Spiritual Progressives; Claudia
Horwitz, author and founder of Stone Circles; Will Keepin, author and
co-founder and director of Satyana Institute; Carla Goldstein, director of
the Women’s Institute, a unit of Omega Institute, as well others. It has been
an increasingly important topic in academics with influential books and papers
by such writers as Barbara Marx Hubbard, AnaLouise Keating, Alastair
McIntosh, Roger S. Gottlib, Ken Jones, David Loy, Donald
Rothberg, and many others. ...
Summary and Conclusion
The recent explosion of interest in spiritual
activism is a healthy development in the field of spirituality, carrying it
beyond a self-centred focus on individual health and development towards a
fuller embrace of the world and its challenges. However, in its movement
outward towards engagement with world challenges, spirituality must maintain
its inner centre and poise in the spirit. Sri Aurobindo’s ideal of the divine
life, which entails a radical transformation of both the individual and
collective existence, does just that. In order to bring to bear the necessary
spiritual power that can truly transform and divinise the outer life, it
strives to reach the highest heights of inner spiritual experience and
realisation. It is relatively easier to attain a settled inner state of
spiritual peace and harmony when one withdraws from the world and its problems,
it is when one aims to change the outer life and the world that the fullness of
the inner spiritual realisation is more severely tested and challenged. Thus,
the spiritual activist has a double task, to attain the inner poise of the
spiritual consciousness, and to maintain it in the midst of engagement with the
problems of the world. … Our activism should be more as a catalyst awakening these
divine powers in others than as a combatant, though sometimes combat too is
required when the opposition is fierce and unrelenting in its obstruction to
the truth that is emerging from within.
These are all very fine as high spiritual ideals,
one might counter, but as long as we remain stuck in our limited human
consciousness, tethered to our mental and vital existence, what are we to do
about the gross injustices and the destruction of our planet? Are we to sit
quietly and meditate while our fellow human beings are abused and the world is
destroyed? This is the difficult dilemma in which we find ourselves, and we
feel that we must act. It is here that the Bhagavad Gita advises us to act, but
to do our actions as a conscious offering to the Divine. We must act more and
more with the sense and feeling that it is the Divine within us that is
carrying out the actions through us and that we are merely conscious
instruments for his work. Indeed it is the Divine that in reality always acts
through all actions, whether we are conscious of it or not.
The key is to become conscious of it, and to more
and more align our will and force with the Divine Will and Force, to filter out
competing mental preferences and vital desires. If we act unconsciously of the
divine impetus behind our actions, the Divine will work through our unconscious
and limited instruments, but if we act consciously, the Divine will work
through our conscious, responsive and therefore more effective and powerful
instruments. This inclusion of the dynamic parts of our nature, our abilities
to carry out effective and complex actions in the world in conscious unity with
the Divine, is the important and necessary ingredient in a true spiritual
activism. This comes only through practice, through work done while consciously
referring the work to the Divine Force behind. It does not come through
meditation or inaction. Act we must, it is impossible to completely cease to
act, so it is best that we act consciously, referring our actions to the
Divine, seeking the Divine’s guidance, and progressively aligning and attuning
our actions with the Divine Will and Force.
Sraddha-Feb'12 Cover: Usha R Patel’s painting Divine Presence Contents
The Mother Sri Aurobindo 7
VANDE MATARAM Srimat Anirvan 17
The Purpose Of The Mother's
Embodiment Upon Earth Kalpana Bidwaikar 19
Spiritual Principles Of Management Ananda Reddy 22
Sri Aurobindo's Perspective On The
Four Major Powers Of The Devi
In Integral Yoga And East-West
Psychology Hilary Anderson 37
Veda Vyasa's Mahabharata In
Sri Aurobindo's Savitri Prema Nandakumar 48
The Human Aspiration Debashish Banerji 60
Sri Aurobindo’s Metaphysics Of The
Supermind : On How To Make
Sense Of The Transcendence Of Mind R C Pradhan 86
A Primer Of Gita Daniel Grings 99
Ancient Indian Wisdom And
Contemporary Challenges Kireet Joshi 118
Revisiting The Vedas In The Light
Of The Yogic Experiences Of
Sri Aurobindo L Vijai 126
Spiritual Activism, Spiritual Passivity
And Integral Yoga Larry Seidlitz 134
Huta, ‘The Offered One’
- A Very Special Child Of The Mother Shraddhavan 151
Notes on Authors 153 (Includes names of those
contributors whose writings have not appeared in this journal before)
Daniel Grings was born and raised in Germany . He
came to Auroville in 2002 for a year of social work, teaching and helping with
research in education. He has been staying in and around Auroville since,
pursuing studies in Sanskrit, Indian philosophy and related subjects as well as
freelance writing. Hilary Anderson, Ph.D. is Professor Emerita and Adjunct
Faculty at California
Institute of Integral Studies. She formerly served
CIIS as Professor, Dean and Founding Board Member. In 1992, she founded the
Universal Way Foundation in Los
Angeles to support educational programmes and seasonal
celebrations promoting self-sovereignty and cross-cultural regard for all
spiritual pathways. As a scholar, lecturer, therapist, she presents a rich
synthesis of Eastern and Western mythology and psychology, emphasising major
Divine Feminine orientations. Publications include numerous essays/articles on
Integral Studies and oracular symbolism.
(Dr.) Kalpana Bidwaikar is working as an Assistant Professor
of English in a Government
Post Graduate
College at Bilaspur
(Chhattisgarh). She has kept herself engaged with intense study of Sri
Aurobindo’s Savitri and was awarded PhD for the same. She has been
delivering lectures on the vision and works of Sri Aurobindo and the Mother at
various places in the state and Delhi .
She is an active member of Sri Aurobindo Society, Pondicherry . She has authored a book titled —‘‘
Transformation of Consciousness in Savitri” which was published by SACAR
in 2011. One of her recently published paper is “Odyssey of The Life Divine”,
brought out by the magazine “Mother India” in the October issue from Pondicherry . The author
can be contacted at kalpanacb@rediffmail.com ; 91 92291 40103
Vijai, Dr. L Assistant
Professor of Philosophy in the Collegiate Education Department of the
Government of Kerala and currently working in Government College for Women,
Thiruvananthapuram. Has worked previously in University College ,
Thiruvananthapuram and Maharaja’s College, Ernakulam. He was a JRF of ICPR
(2003-2005) and did his doctoral dissertation entitled “On Consciousness:Sankara
and Aurobindo” under the guidance of Prof. S. Panneerselvam in the University of Madras . Has over 25 research articles
and a few publications to his credit and is associated with IGNOU in various
capacities. He is the Secretary of the Kerala Philosophy Association, a
registered organisation that works for the promotion and empowerment of
philosophy in Kerala.
Integral Yoga Activism: An exploration of its foundational
elements and practices udini.proquest.com - Social Sciences > Spirituality Dissertation Author: Charles
Ismael Flores. Sri Aurobindo and the Mother's written work is examined as
a basis and starting point for ... Chapter 1 Introduction
This work explores the possibility of a new field of
individual and social action that I will call Integral Yoga Activism, or IYA.
It is based upon action from the integral consciousness as espoused by the
Indian seer-philosopher, born Aravinda Akroyd Ghose, but known as Sri
Aurobindo, and his spiritual collaborator, Mira Alfassa, who was referred to,
and will be henceforward called in this work, "the Mother." The term
"Integral Yoga" will be written beginning with capital letters, with
respect to the way Sri Aurobindo and the Mother referred to their own creation.
"Integral Yoga Activism" will likewise be written beginning with
capital letters throughout this work, since it originates directly from
Integral Yoga.
The World Crisis The advent of modern technologies
has provided great boons to humanity in countless fields of endeavor; and has
provided more material comforts and wealth to more people than could have been
imagined in ancient times. Vast amounts of food are produced, modern medicine
allows some people to live longer, and there is greater potential connectivity with
every other person on the planet through technology. The benefits of the
technology are so numerous that most of us who live today cannot even begin to
imagine what it was like when the technology did not exist, until we step into
a "Third World " country that has
less-developed technologies. A large portion of humanity has been the
beneficiary of the wonders of modern innovation. Yet there exists a widespread
mindset that a grave price has been paid for these benefits. Most of the
popular and scholarly authors who attempt to assess the current condition and
the future of humanity appear to agree that humanity is not doing well, and
that humanity, in fact, is headed toward one or many major catastrophes. There
is a popular notion, which owes its roots to a number of pre- modern religious
traditions, that these changes are in fact the sign of the "end
times." Strains of eschatology can be found in almost all the major world
religions (Hong 1981; Koslowski, 2002) but can perhaps be found most
prominently in the Christian and Islamic traditions that predict an apocalypse
in their scripture.
The concepts of a
redeemer and a final judgement are a cornerstone of these traditions"
belief systems, which have sometimes led to dangerous movements resulting in
martyrdom, terrorism, and the taking up of arms. Some of these new these
movements are secular, such as those that predict environmental apocalypse, and
those that predict a technological doomsday. (Robbins & Palmer, 1997; see
also Borchardt, 1990).
In these popular conceptions, all that is wrong and
"evil" in the world, from wars and famines to climate changes and
tsunamis, are signs that the end of the world is very near. At the current
time, the year 2012 has captured the minds of many as the year the world will
end, either through frightening visions of nano and bio-plagues and dirty
nuclear bombs from terrorists, large-scale environmental destruction, or the
final collapse of an unsustainable global financial machine. Many of these
fears may have substantial scientific validity. Whether people have a modern
and nuanced understanding of world events, or an outdated and simplistic one,
there is often the strong belief that signs of the times point to an inexorable
end to the world as it currently exists. Scholars in numerous fields over the
last few decades have attempted to use rational means to interpret the
phenomenon of global hypercomplexity, which is created by the deepening
interdependence of individuals and systems. Simple linear analyses of problems
in particular fields of knowledge, if they ever were helpful, are now clearly
inadequate to understand today's systems. There are a number of scholars who
claim that many of these problems constitute a world crisis from which humanity
and the ecosystem may not recover, and that only the actions of large
collective movements could avert catastrophe. This all makes sense to me, but
only to a point. We are at an intellectual impasse. The extreme difficulty of
knowing what impact that grassroots movements, corporate, and governmental
actions will have on hypercomplex systems illustrates the limits of current
rational thinking. The current governmental attempts to bail out the world
financial system highlight the fact that no one knows what to do, even after all
of the old tools are being tried. There is no guarantee that enormous
government stimulus and corporate bailout interventions will work, but even the
best thinkers do not really know what to do. I do not believe that a giant
supercomputer will ever be invented that can take into account all global
factors to solve these problems. There will always be the horizon of the
unknown that, like the mathematical asymptote, we will never reach using the
mind.
In what follows, I explore the possibility that
Integral Yoga Activism may provide a different point of view about what
constitutes a "problem" in our complex global system, and contribute
a discernment that does not derive from solely discursive rational analysis,
deconstruction, and critical theory, but from the direct experience of
spiritual inter-relatedness and unity, and a greater consciousness of the
impacts of one's own movements within that web. It does not blindly accept
eschatological views of the "common person," or the conservative and
the progressive agendas as they are usually framed. Integral Yoga Activism,
quite unlike these scholarly analyses, and even other forms of spiritual
activism, focuses instead upon the role of the individual and personal decision
making in the face of complexity that is really beyond the limits of simple
rational choice. It takes very seriously the motto, "one man can make a
difference," as long as that one man or woman is an instrument of a higher
consciousness. The examples of Sri Aurobindo and the Mother may pave the way to
an alternative approach within which the individual may operate. An Integral
Yoga Activist could, through yogic means, connect to a wider consciousness,
which would in turn guide the activist to decide what is the correct action for
her to take, and to employ both material (standard) and yogic subtle means to
act in the world. The current capacity of each individual to operate in this
way will vary greatly, and what form of action an individual may take may be
unique to each person. Sri Aurobindo and the Mother's approach strongly
suggests a different kind of spiritual engagement with the world. Sri Aurobindo
and the Mother as Integral Yoga Activists Sri Aurobindo is the prime example of
Integral Yoga Activism for this study. He is an example of a traditional
activist who began with a secular emphasis, but who eventually turned into a
yogic "integral" activist. …
As I explore the emergence of Integral Yoga
Activism, I find that although the dualistic notions of "inner" and
"outer," and to some degree, "individual" and
"collective," are useful constructs to describe and research
reality—particularly for Ken Wilber's own understanding of integral, which is
used methodologically in this work, they may create false dichotomies for
personal action. Integral Yoga Activism requires a complete reorientation
toward world problems, globalization, and such dichotomies. It emphasizes how
one should act, from the wellspring of a deep spiritual understanding of the
relationship of one's role in the many, and how one's individual actions
influence the world through its underlying unity in diversity in the world. In
the work toward this primary objective, there are some secondary research
objectives that require investigation. The articulation of the principles of a
spiritually engaged activism based on Integral Yoga of Sri Aurobindo and the
Mother is another goal of this project. Through the exploration of these
principles, this work also aims to identify what Integral Yoga Activism that
currently exists in Auroville and the United States , and areas for its
future development.
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