The SCIY website (platform for Heehs and his group) has claimed that one Mr Anirban Tripathy is Gitanjali JB's lawyer representing her in the Orissa High Court.
This is factually wrong. Anirban Tripathy is not Gitanjali's lawyer. Her lawyer is one of the most reputed and senior counsels of the Orissa High Court with an impeccable reputation.
Heehs and his lawyer know this well, and the information is in the public domain. SCIY's claim is another lie intended to confuse people and misdirect attention.
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Showing posts with label Miscellaneous. Show all posts
Showing posts with label Miscellaneous. Show all posts
17 May 2009
About Gitanjali JB's Lawyer
9 Nov 2008
A Key Statement about Integral Yoga
The author of The Lives of Sri Aurobindo has nothing to do with the central guiding principle of the Integral Yoga although he claims himself to be its follower. And there are any number of his so-called rationalist friends on the websites who vaunt and crow in disregarding it. An act of faith—but if it’s going to lead oneself safely on the sunlit path, what’s wrong in that? An act of faith is a kind of inner perception and certitude; if it comes from the deeper psychic then there cannot be more wonderful than that. It is this absence of psychic and spiritual awareness that makes the Lives obnoxious, an absence which is perhaps deliberately cultivated. If there is a call for higher life, then follow the higher precepts. Otherwise there’s no compulsion whatsoever. It is to get this help one goes to a spiritual Master and for getting that help expresses gratitude to him. Did the author of The Lives of Sri Aurobindo get that help from his Master?
In his little but seminal book The Mother Sri Aurobindo makes a key statement about his Integral Yoga in terms of the triple formula of aspiration-rejection-surrender:
…an aspiration vigilant, constant, unceasing—the mind's will, the hearts seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature; rejection of the movements of lower nature—rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind,—rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being,—rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine; surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine Shakti.
And there are “the conditions of Light and Truth, the sole conditions under which the highest will descend; and it is only the very highest supramental Force descending from above and opening from below that can victoriously handle the physical Nature and annihilate its difficulties… There must be a total and sincere surrender; there must be an exclusive self opening to the divine Power; there must be a constant and integral choice of the Truth that is descending, a constant and integral rejection of the falsehood of the mental, vital and physical Powers and Appearances that still rule the earth-Nature. The surrender must be total and seize all parts of the being. It is not enough that psychic should respond and higher mental aspect or even the inner vital submit and the physical consciousness feel the influence. There must be no part in the being, even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or refuses.”
If this is not followed then it is immaterial whether we do this or we do that. We may call it Integral Yoga, we may call it Religion, we may call it Spirituality, Stupidity, and what not; but it will not satisfy the soul’s deepest urge seeking the Divine within us, and everywhere. If our concern is this single objective then all talk about rationality, faith in science, faith in logic, blind faith, seeing faith—seeing faith is an extremely rare commodity—pale into insignificance. We go to a spiritually accomplished person to seek his help in this regard and endeavour to follow it if we are centrally alert to its assuring methodology, sincere to our own deepest yearning. If I am in the Ashram, for instance, I must always remember the purpose for which I am here in the Ashram—the rest becomes inconsequential. And the beauty is, this is true in every walk of life. If I can follow my path,—and that path can be by whatever faculty in me is most open, most developed,—what else is required? That path can be the opening of the mind or the emotional being or the perfection in the physical work or the acts of nobility,—to put in the technical parlance as Jnana Yoga, Raja Yoga, Bhakti Yoga, Karma Yoga. All are equally superior and going by any one of them will the Guide or the Divine give whatever is necessary for the fulfilment of the soul’s deepest longing. In that situation all comparisons become meaningless.
The author of The Lives of Sri Aurobindo has nothing to do with this central guiding principle of the Integral Yoga although he claims himself to be its follower. And there are any number of his so-called rationalist friends on the websites who vaunt and crow in disregarding it. An act of faith—but if it’s going to lead oneself safely on the sunlit path, what’s wrong in that? An act of faith is a kind of inner perception and certitude; if it comes from the deeper psychic then there cannot be more wonderful than that. It is this absence of psychic and spiritual awareness that makes the Lives obnoxious, an absence which is perhaps deliberately cultivated. If there is a call for higher life, then follow the higher precepts. Otherwise there’s no compulsion whatsoever. It is to get this help one goes to a spiritual Master and for getting that help expresses gratitude to him. Did the author of The Lives of Sri Aurobindo get that help from his Master?
RY Deshpande
...full text...
In his little but seminal book The Mother Sri Aurobindo makes a key statement about his Integral Yoga in terms of the triple formula of aspiration-rejection-surrender:
…an aspiration vigilant, constant, unceasing—the mind's will, the hearts seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature; rejection of the movements of lower nature—rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind,—rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being,—rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine; surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine Shakti.
And there are “the conditions of Light and Truth, the sole conditions under which the highest will descend; and it is only the very highest supramental Force descending from above and opening from below that can victoriously handle the physical Nature and annihilate its difficulties… There must be a total and sincere surrender; there must be an exclusive self opening to the divine Power; there must be a constant and integral choice of the Truth that is descending, a constant and integral rejection of the falsehood of the mental, vital and physical Powers and Appearances that still rule the earth-Nature. The surrender must be total and seize all parts of the being. It is not enough that psychic should respond and higher mental aspect or even the inner vital submit and the physical consciousness feel the influence. There must be no part in the being, even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or refuses.”
If this is not followed then it is immaterial whether we do this or we do that. We may call it Integral Yoga, we may call it Religion, we may call it Spirituality, Stupidity, and what not; but it will not satisfy the soul’s deepest urge seeking the Divine within us, and everywhere. If our concern is this single objective then all talk about rationality, faith in science, faith in logic, blind faith, seeing faith—seeing faith is an extremely rare commodity—pale into insignificance. We go to a spiritually accomplished person to seek his help in this regard and endeavour to follow it if we are centrally alert to its assuring methodology, sincere to our own deepest yearning. If I am in the Ashram, for instance, I must always remember the purpose for which I am here in the Ashram—the rest becomes inconsequential. And the beauty is, this is true in every walk of life. If I can follow my path,—and that path can be by whatever faculty in me is most open, most developed,—what else is required? That path can be the opening of the mind or the emotional being or the perfection in the physical work or the acts of nobility,—to put in the technical parlance as Jnana Yoga, Raja Yoga, Bhakti Yoga, Karma Yoga. All are equally superior and going by any one of them will the Guide or the Divine give whatever is necessary for the fulfilment of the soul’s deepest longing. In that situation all comparisons become meaningless.
The author of The Lives of Sri Aurobindo has nothing to do with this central guiding principle of the Integral Yoga although he claims himself to be its follower. And there are any number of his so-called rationalist friends on the websites who vaunt and crow in disregarding it. An act of faith—but if it’s going to lead oneself safely on the sunlit path, what’s wrong in that? An act of faith is a kind of inner perception and certitude; if it comes from the deeper psychic then there cannot be more wonderful than that. It is this absence of psychic and spiritual awareness that makes the Lives obnoxious, an absence which is perhaps deliberately cultivated. If there is a call for higher life, then follow the higher precepts. Otherwise there’s no compulsion whatsoever. It is to get this help one goes to a spiritual Master and for getting that help expresses gratitude to him. Did the author of The Lives of Sri Aurobindo get that help from his Master?
RY Deshpande
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