2 Sri Aurobindo
2 Essays On The Gita
2 A Garden of Pomegranates - An Outline of the Qabalah
|1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga|
never realised it all; obsessed by his claims and wrongs and by the principles of his life, the struggle for the right, the duty of the Kshatriya to protect justice and the law and fight and beat down injustice and lawless violence, he has neither thought it out deeply nor felt it in his heart and at the core of his life. And now it is shown to his vision by the Divine Charioteer, placed sensationally before his eyes, and comes home to him like a blow delivered at the very centre of his sensational, vital and emotional being.
The first result is a violent sensational and physical crisis which produces a disgust of the action and its material objects and of life itself. He rejects the vital aim pursued by egoistic humanity in its action, - happiness and enjoyment; he rejects the vital aim of the Kshatriya, victory and rule and power and the government of men. What after all is this fight for justice when reduced to its practical terms, but just this, a fight for the interests of himself, his brothers and his party, for possession and enjoyment and rule? But at such a cost these things are not worth having. For they are of no value in themselves, but only as a means to the right maintenance of social and national life and it is these very aims that in the person of his kin and his race he is about to destroy. And then comes the cry of the emotions. These are they for whose sake life and happiness are desired, our "own people". Who would consent to slay these for the sake of all the earth, or even for the kingdom of the three worlds? What pleasure can there be in life, what happiness, what satisfaction in oneself after such a deed? The whole thing is a dreadful sin, - for now the moral sense awakens to justify the revolt of the sensations and the emotions. It is a sin, there is no right nor justice in mutual slaughter; especially are those who are to be slain the natural objects of reverence and of love, those without whom one would not care to live, and to violate these sacred feelings can be no virtue, can be nothing but a heinous crime. Granted that the offence, the aggression, the first sin, the crimes of greed and selfish passion which have brought things to such a pass came from the other side; yet armed resistance to wrong under such circumstances would be itself a sin and
|1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism|
" No 1 That which constitutes the real man is the Soul, and those things which are called the skin, the flesh, the bones, and the veins, - all these are merely a veil, an out- ward covering, but not the Man himself. When a man departs, he divests himself of all these garments wherewith he is clothed. Yet are all these bones and sinews and the different parts of the body formed in the secrets of divine wisdom, after the heavenly image. , The skin typifies the heavens that are infinite in extent, covering all things as with a garment. . . . The bones and the veins symbolize the Divine Chariot, the inner powers of man. But these are the outer garments, for in the inward part is the deep mystery of the Heavenly Man " ( Zohar ).
This quotation from the Sepher haZohar is the basis from which has been constructed a coherent system of psychology or pneumatology, which may strike those who
|1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism|
ChasSidischer Movement ; the very fact of prophecy itself - all these stand as a living vital testimony to this one state- ment. In the Talmud, too, there are dark hints as to the existence of a developed tradition of the " Mercavah ", or the Divine Chariot seen in vision by Ezekiel. Since the world is a process of Emanation, an outgoing of Reality into its Otherness (to use an Hegelian expression), there must be a corresponding way up for man by way of this
"chariot " - the vehicle or means by which he could be transported into the realms of the unseen. And the Zohar speaks of the " divine kiss ", during which the man is united with his Root. It elaborates at great length on the verse in Canticles : " Let him kiss me with the kisses of his mouth ", having reference to the union of the letters of
|1.14 - The Principle of Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga|
Purushottama which as yet is not developed, - we find it set forth clearly only much later in the eighteen chapters, - and therefore we have had to anticipate, at whatever cost of infidelity to the progressive method of the Gita's exposition, that central teaching. At present the Teacher simply gives a hint, merely adumbrates this supreme presence of the Purushottama and his relation to the immobile Self in whom it is our first business, our pressing spiritual need to find our poise of perfect peace and equality by attainment to the Brahmic condition. He speaks as yet not at all in set terms of the Purushottama, but of himself, - "I", Krishna, Narayana, the Avatar, the God in man who is also the Lord in the universe incarnated in the figure of the Divine Charioteer of Kurukshetra. "In the Self, then in
Me," is the formula he gives, implying that the transcendence of the individual personality by seeing it as a "becoming" in the impersonal self-existent Being is simply a means of arriving at that great secret impersonal Personality, which is thus silent, calm and uplifted above Nature in the impersonal Being, but also present and active in Nature in all these million becomings.