Sunday, February 03, 2013

Transformation of our body and our language

If Ramey is right, then to be true to our vocation as teachers of philosophy we must necessarily incorporate practices of objective indeterminacy and even explicit esotericism into our classroom teaching in order to make room for genuine thought to take place between ourselves and our students as well as among our students themselves.  Philosophy itself is an introduction of indeterminacy into the complex sensible, perceptual and cognitive semiotics of life for a variety of purposes, from the sheer joy of experimentation to personal sanity and healing to political resistance and social transformation.  In light of this, the classroom must for certain ends become an objectively indeterminate zone of risk and attunement to powers that are and cannot by nature be vested in professorial or institutional authority
And the power it conserves supports our right as teachers of philosophy and religion to the creative transformation of how philosophy and religion are propagated and studied in the academy today.  Something esoteric or hermetic may indeed be the true source of our legitimate authority to speak and teach effectively in the name of philosophy.  To quote Ramey quoting Deleuze, “To what are we dedicated if not to those problems which demand the very transformation of our body and our language?” (Difference and Repetition, 192 in The Hermetic Deleuze, 18).

Comment on Developing one’s own spiritual atmosphere (Gita 3:17) by Mark An additional Quotation from The Mother on the topic of ‘Developing a Spiritual Atmosphere’:
“The inner law, the truth of the being is the divine Presence in every human being, which should be the master and guide of our life.
When you acquire the habit of listening to this inner law, when you obey it, follow it, try more and more to let it guide your life, you create around you an atmosphere of truth and peace and harmony which naturally reacts upon circumstances and forms, so to say, the atmosphere in which you live. When you are a being of justice, truth, harmony, compassion, understanding, of perfect goodwill, this inner attitude, the more sincere and total it is, the more it reacts upon the external circumstances; not that it necessarily diminishes the difficulties of life, but it gives these difficulties a new meaning and that allows you to face them with a new strength and a new wisdom; whereas the man, the human being who follows his impulses, who obeys his desires, who has no time for scruples, who comes to live in complete cynicism, not caring for the effect that his life has upon others or for the more or less harmful consequences of his acts, creates for himself an atmosphere of ugliness, selfishness, conflict and bad will which necessarily acts more and more upon his consciousness and gives a bitterness to his life that in the end becomes a perpetual torment.” Collected Works of the Mother 3:279

All existence is a nexus between the individual, the universal and the transcendent. The law of Karma, therefore, in order to be fully understood, must take into account each of these three aspects. Most people look at the law of Karma from a purely individual standpoint. This obviously is too simplistic a view and does not provide much guidance or real understanding. It is just one aspect and not the complete picture. The idea that a person is reborn from life to life with a consistent personality that is subject to some kind of retributive justice is clearly not the meaning of the law of Karma.
We have explored the interaction of the individual and the society and world within which the individual lives and acts and determined that part of the action of Karma is the impact of the individual on the world and the world on the individual. The individual as a manifestation of the universal force of Nature expresses larger forces that are a work generally and which have consequences generally. This too, however, does not present us a complete picture.
In order to complete the view we need to remind ourselves that the ultimate significance of our lives lies in the connection to the transcendent Spirit which is manifesting itself through Time using both the individual and the universal as the field of that manifestation. Sri Aurobindo integrates these three together:

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