144 rh. (via rc) Rod's response: Gebser’s visit to the Mother; Divine’s intervention not dependent on cultural circumstances

From:   "Richard" (rcarlson@olympus.net)
To:          scienceandspirit@sriaurobindocenter-la.com
Subject:   Re: musing on a continuing conversation (rod's response)
Date:       Fri, 2 Sep 2005 22:50:17 +0200

——- Original Message ——-

From: "Rod Hemsell" (rodhemsell@yahoo.com)

Of course I would like to respond. Hearing BMH at the end of a weeklong Savitri immersion, puts things in a unique perspective of course, one probably not shared by those not coming out of such an immersion. Tangentially, it should be mentioned that the Mother and her force of consciousness are as present as ever in such a circumstance, and it is not at all the case that she no longer is in the body or prevented from participating directly in these situations, or even these discussions. But if we disappear into technology rather than Being it will appear to be otherwise.

HERE'S AN INTERESTING NEW TRANSLATION OF A LATER BOOK BY GEBSER AFTER VISITING iNDIA IN THE 70S:  
 
"Sri Aurobindo died in 1950, as did Sri Maharshi, but his radianting spirit lives on with his asharam. Since his death this ashram has been guided and cared for by Mrs. Mira Alfassa, "the Mother," who over many decades has been the beloved student and co-worker of Sri Aurobindo. Her personality differentiates itself from the saintliness of Sri Sri Anandamayi-Ma in some fundamental ways because in contrast to "Ma" she has become conscious in certain manners that at first only Sri Aurobindo had been capable of. She was born a French woman. Today, well into her eighties, she is an imposing and extremely forgiving personality who has at her disposal perfectly extraordinary abilities. Her brightness and clarity, which I myself have had occasion to experience in two conversations with her, in which she extended her protection to me convinced me that she was genuinely learned and trained in a greater discipline and she had something unlocalizable and was visibly living through the realms of soul and spirit, that she scarcely lives through the human body anymore, but as one radiating from a conjoined spiritual power. She furthers the teachings of Aurobindo to the young, a teaching, which has been integrated through India and is coming to the West and out of this 'synthesis' contains the beginning point for the true resolution of the question of the human."
 

Even Gebser could see that She, as she herself said, was not dependent on the physical vehicle to do the future work in her new body. Now, as to this rather perplexing conundrum, which to parse is itself perplexing:

Rich said:
 
"…if the advent of Supermind is not itself dependent on an outer or external circumstance but, the very formulation of Supermind as an evolutionary transformative force and the practice of integral yoga, which is the vehicle to hasten its appearance, emerges only from within a cultural context - which was set in motion by accounts of a Darwinian universe-; do we have quite a confounding paradox? Or structurally seen just a variant of the "one paradox" of spirit emerging from matter?"
 
The qualifying oppositional phrases "not itself dependent" and "emerges only from within" referring to a cultural and historical context, this question seems to have importance only in the context of an either/or or cause/effect mentality. The breakdown of human society and the emergence of the supramental as a result of Sri Aurobindo's yoga may both be caused by the theory of evolution in some sense, or at least significantly synchronistically a co-function of mental intellectual and scientific thought processes. And certainly Sri Aurobindo is a cultural and historical event, along with Nietzsce, Einstein, Hitler, Vivekananda, Hussein/Bush, and the price of gas. But the only "mechanism" of the new evoltionary emergence and mutation specified by SA is the descent of the supramental force to awaken its emergence from involution in the three worlds.

Another timke consciousness seems to be in order to sort out these issues. I am inclined to favor a conception of independence rather dependence on cultural circumstances with respect to the divine's intervention, which in turn may be the cause of circumstances of all kinds in its own inevitable time sequences. The advent of the cosmic christ may be an attendant phenomenon of this current phase but it doesn't cover the bases or explain this new force of evolution. It is merely a product of the associative mentality in my view.

- Rod