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Arabinda Basu: Waking the Sleeping Soul of Humanity 

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[globaloneness project] [Waking the Sleeping Soul of Humanity] ARABINDA >> Why don't you ever come to Yoga? Yoga is an organ of knowledge. [Arabinda Basu Sri Aurobindo Ashram, Pondicherry, India] Normally, it is thought to be [Arabinda Basu Sri Aurobindo Ashram, Pondicherry, India] something of a spiuritual discipline [Arabinda Basu Sri Aurobindo Ashram, Pondicherry, India] that gives us, salvation, liberation, whatever. But in point of fact, Yoga also is an organ of knowledge. It develops your conscious in a different way. I'll give you an example. I know of somebody here in the ashram that knows of people's problems before they have spoken out. And they give the solution, also. At times, it has happened, somebody has come as a stranger who never met him in his life. He comes in and says, "What happened the day before yesterday?" "What happened? I don't remember. This happened yesterday?"--or the day before yesterday? "Yes, it did. This happened because of this." "You are troubled with it. I'll give you the solution. This is the solution." The man goes back, he never meets him again. It comes out to be true! This is an organ of knowledge. How does it know? Do not doubt this is happening. This is fact, a psychological fact. Now, you're going to develop this inner consciousness in you--different ways of knowing, feeling, doing. You will do things in a very different manner that not many people do because they're with the knowledge. This knowledge comes from various different spiritual disciplines. Meditation, concentration, prayer--all that kind of thing, which are common in all religions. I've been in Roman Catholic monasteries in America,which seemed our Hindu ashram. Except the service was different. The conscious is there, which is collective. It was very much like that in a Hindu ashram. I felt very at home. Very true! And so, it happened at Protestant church in England, also. They invited me to give a lecture on comparative religion, stressing on Hinduism, which I did. They asked me to stay overnight, if I wanted to, so that I could join the service next night. I was going to ask whether I could do it, myself. Because I'd like to do it. And in the night service, I was in a Hindu temple. So, there is some kind of unity out there on the spiritual level. And it comes out in different contexts, different communities, different monasteries. In Japanese, Zen monasteries, the same thing happened with me. I was in a Zazen, in the monasteries, and when the concentration became very intense, suddenly something exploded. Everyone felt one. I was the only stranger there. Now, how does it happen? It happens because, from the Yogic point of view, --not only the Hindu's, the Yogic point of view-- there's an underlying unity of the Spirit, because we are all spiritual beings. We're not physical, vital, mental, intellectual, moral ascetic, primary. It is only surface. But how do you find the Spirit in you? For that, you come to Yoga. And Yoga is not Hindu. It's only a Sanskrit word. There's a fourteenth century classic called, "Cloud of Unknowing" There, the first disciplines are get rid of all images, all examinations, all constructions, all thinking on sacrilation. This, word by word, follows Yogic textbooks in India. You read Eckhart, great German mystic, philosopher. First thing he says, "Give up all images." Why? The spiritual discipline are, more or less, in substance, the same, everywhere. Visible Spirit is one. On the other hand, Spirit expresses itself in a diverse manner giving the complexity and difference in human nature. So, you see, diversity knitted it together. We, because of ego--because we are disconnected, also, with God--we are fallen, if you like-- in the image of the Old Testament--by standing over against God. Therefore, we have the conflict. So, this Unity of God--the oneness of God, which is a fundamental truth, which all religions declare in one voice-- but the moment that they're interpreted, there are differences. So, unity and diversity is already in the human--in the God's nature. It's extremely diverse and always one. So, because of that, we have to get hold of the unity first, without forgetting that it is also diversely expressed--manifested. How do you keep the two together? That you can do, only, not by the mind, but the soul in me, which is spiritual. It is already unified diversity. Or diversified unity, which ever way you put it. As I said, unified diversity or diversified unity. But the unity is the basic. Diversity is secondary. But because the world is real, like Sri Aurabindo says, it is not false or illusory, diversity has to be accounted for and allowed, but on the basis of unity. The human unity, also, will come about when it allows for the diversity of human nature of different nations, countries, traditions, cultures, etcetera. Also, build it on the basis of unity. Which is spiritual. Being a Yogi and a mystic, he looks at all problems from a spiritual point of view. What is Spirit doing in this context? Spirit is struggling to come out of diversity and conflict. All struggle, all effort and endeavor, and evolving a unity, which will be very manifest to everybody. So, I doubt if unity is a part of the whole problem of evolution. And there, the main problem is that man is prohibiting the evolvement of the higher consciousness than the mind. The conscious is super-mind, for want of a better term. Our supr-mind is God's own knowledge of Himself and his own native power of acting, which is not functioned in the world, yet. If that level of consciousness, which is God's own knowledge of His own native power of acting, starts functioning human nature, there will be radical transformation of human nature, down to the physical. And human unity is part of this problem--on the vital level-- That is a standpoint of the spiritual, Yogic point of view. [www.globalonenessproject.org]

Video Details

Duration: 7 minutes and 39 seconds
Country: United States
Language: English
Genre: None
Views: 321
Posted by: global on Sep 10, 2008

Arabinda Basu, philosopher and scholar of Sri Aurobindo defines yoga as an organ of knowledge that helps develop one's inner consciousness. He explains that this knowledge comes from spiritual practices, which help reveal the underlying unity at the root of all humanity, and that this knowledge of unity then allows for all the diversity and complexities of nature.

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