Friday, July 22, 2011

One must not cling to the memories of past experiences

Mark O Conghalaigh 4:16pm Jul 21 Original Post         
According to Sri Aurobindo, when one dies do we retain memories in a certain way, so that it is integrated into something finer and grander or is there a certain relapse, forgetting 'human experiences' as other world views would suggest? Ive read a couple of books about this great man by Chaudhuri etc. but don't know his interpretation on this clearly. If anyone can make a suggestion I'd appreciate it. Thanks
Jerome van der Linden        9:38pm Jul 22
Memories of that part of your life that involves your soul, or psychic being as it is nuanced in the integral yoga, are retained. That is essentials.
Jerome van der Linden 9:41pm Jul 22
Also there is the common knowledge that the mother constructed a bridge - a tunnel of light - in the first part of the last century, that allows that psychic being to pass directly to the psychic world without the perilous s-and sometimes long- journey through the 'lower' regions.
Before delving into the question at hand, it would be helpful to briefly summarize the general theory outlined by Sri Aurobindo and the Mother. The physical world is not the only world that we live in; the Universe consists of layer upon layer of occult worlds differentiated by the ... When you return to a place on Earth where you had lived many years ago, your senses are stimulated and you spontaneously recall memories of past interactions at that place. ...

Intermittently, one may encounter an oasis of water in the form of a replenishing soul moment, but the rest of the time one has to trudge through the scorching heat of the hardships of daily life. It is in this context that the ... As the Mother says above, one must not cling to the memories of past experiences and the case of the Satprem, a disciple of Sri Aurobindo and the Mother, is particularly apposite in this discussion. In the early stages of the ...

Friday, July 15, 2011

Guru's action is fluid

We hope that all the Savitri drafts, particularly in Sri Aurobindo’s hand, are absolutely safe. We also hope that there is no tampering done with them. ~ RYD

Comment posted by: Sandeep Re: Integral Leadership by Anurag Banerjee
The answer would be that the Coaching Style was followed by Sri Aurobindo while the Mother followed the Authoritative Style.

Any attempt to situate a Guru in some matrix of leadership styles, based on their external behaviour, is fraught with error… Rich Carlson commits this same error time and again.
The Guru's action is fluid.  He or she guides more from within than without, subliminally sensing the needs of every disciple and sending out waves of influence that resolve subconscious blocks.  The external organization of the Ashram, or Auroville for that matter, is based on whatever Sankalpa comes through during spontaneous visions.

Note the following words—“presumably”, “does not seem”, “seems to have”, “may have”, “would have”. Is this history or guesswork?

There may still be those left in some doubt as to the stupidity, the arrogance and the naked disloyalty that is at the heart of this enterprise. 

Thursday, July 14, 2011

The Mother followed the Authoritative Style

A question might arise: which style of leadership did Sri Aurobindo and the Mother follow? The answer would be that the Coaching Style was followed by Sri Aurobindo while the Mother followed the Authoritative Style. …
But neither Sri Aurobindo nor the Mother delegated absolute authority to any of the department-heads. The leaders following the “Coaching Style” provide regular feedback and encourage interaction between him and the employees; he conveys to them what he expects from them. And that is what Sri Aurobindo did. He always gave directions and advice whereas the leader following ‘laissez-faire’ would not do so. 
The Mother, as mentioned earlier, followed the Authoritative Style. As a visionary, she knew what she was doing and her followers/disciples also knew what and why they were doing and how their tasks would fit into the organizational goal. [India's Contribution to ManagementThe Flowering of ManagementThe need for a many-sided progress.: An article from: International Journal of Humanities and PeaceSri Aurobindo and the New Millennium. (Book Reviews). (book review): An article from: International Journal of Humanities and Peace]

Sri Aurobindo became a relaxed guru after 1926. Apart from that, the Mother’s influence might have been a significant force behind the clarity of his post-1926 letters. One suspects he learnt a lot about expressive skill from the Mother’s writings. There is an obvious change in his prose style in the 30s and the progressive clarity reached a supreme height in The Supramental Manifestation on Earth. [Sri Aurobindo's prose style (with a foreword by V.K. Gokak)Rainbow Bridge: A Comparative Study of Tagore and Sri AurobindoSri Aurobindo and world literature]

Friday, July 01, 2011

Kaikhosru Dadhaboy Sethna (1904 - 2011)

Il filosofo indiano K.D. Sethna, uno dei primi e più famosi discepoli di Sri Aurobindo, teorico dello yoga integrale di fama mondiale, è morto in un villaggio dell'India all'età di 106 anni. Nato il 26 novembre 1904 come Kaikhosru Dadhaboy Sethna, il poeta e scrittore ha pubblicato oltre 40 libri, tra saggi, raccolte di racconti e di poesie, alcuni dei quali con lo pseudonimo Amal Kiran.
Sethna studiò filosofia all'Università di Bombay e all'età di 23 anni, nel 1927, fu ammesso all'ashram di Sri Aurobindo (1872-1950), uno tra i più importanti filosofi e maestri spirituali dell'India moderna, fautore dello studio e della pratica dello Yoga integrale.
Come il suo maestro, Sethna, che ne divenne il discepolo prediletto, ha vissuto per oltre 80 anni nello ashram praticando lo Yoga integrale e interrompendo la meditazione solo per scrivere libri, articoli e poesie e tenere conferenze. K.D. Sethna pubblicò il suo primo libro di poesie nel 1933 con il titolo "Inmost Beauty". Nel 1949 fondò "Mother India", la rivista dello Sri Aurobindo Ashram, che diresse poi per 50 anni. sda-ats