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Re: [existlist] Re: Inspiration

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  • eduardathome
    I don t believe that there are base instincts or animal impulsions , as if these were somehow packaged and transmitted to new beings at their birth. I think
    Message 1 of 4 , Jan 24 6:52 AM
      I don't believe that there are base "instincts" or "animal impulsions", as
      if these were somehow packaged and transmitted to new beings at their birth.

      I think that the human or animal has an "ability". For example, both the
      human and the animal have an ability to kill for cause. That is, they can
      act in a manner which is sufficient to end with the death of another ... for
      some reason. The difference lies in whatever constraints that may be
      applied. A human towards adulthood may learn that the use of this ability
      is constrained in certain cases. It is not so much an abstract matter of
      right or wrong, but that to kill is adverse to the survival of the
      community. It is matter of practicality. It has nothing to do with the
      play of "supernal [sic] Divine Will".

      I think that overall, humans tend to invent this "animal impulsions" thing,
      as if to say that animals act in a completely unconstrained fashion. Which
      is far from the truth. Animals do kill, but do not usually do so within
      their own community. If animals could talk, they would likely be saying to
      their young ... "do not allow yourself to be carried away by your human
      impulsions".

      eduard



      -----Original Message-----
      From: devindersingh
      Sent: Thursday, January 24, 2013 12:49 AM
      To: existlist@yahoogroups.com
      Subject: [existlist] Re: Inspiration


      YOGA is another form of a normal function in man, it is the consciously
      regulated and heightened process of a habitual activity of the mind.
      The method of unconscious or subconscious nature is fundamentally that of
      repression. In conscious control, the mind is for the first time aware of
      the presence of the repressed impulses, it seeks to release them from the
      pressure to which they are habitually and normally subjected. And even when
      Conscious Control means the utter elimination and annihilation of the primal
      instincts – which, however, does not seem to be a probable eventuality –
      even then, we say, the basic problem remains unsolved; for the urge of
      nature towards the release and a transformation of the instincts does not
      find satisfaction, the question is merely put aside.
      Yoga, then, comes at this stage and offers the solution in its power of what
      we may call Transubstantiation. That is to say, here the mere form is not
      changed, nor the functions restrained, regulated and purified, but the very
      substance of the instincts is transmuted. The power of conscious control is
      a power of the human will, i.e. of an individual personal will and therefore
      necessarily limited both in intent and extent. It is a power complementary
      to the power of Nature, it may guide and fashion the latter according to a
      new pattern, but cannot change the basic substance, the stuff of Nature. To
      that end yoga seeks a power that transcends the human will, brings into play
      the supernal puissance of a Divine Will.
      This is the real meaning and sense of the moral struggle in man, the
      continuous endeavour towards a transvaluation of the primary and aboriginal
      instincts and impulses. Looked at from one end, from below up the ascending
      line, man's ethical and spiritual ideals are a dissimulation and sublimation
      of the animal impulsions. But this is because –as we see, if we look from
      the other end, from above down the descending line – man is not all
      instinct, he is not a mere blind instrument in the hands of Nature forces.
      He has in him another source, an opposite pole of being from which other
      impulsions flow and continually modify the structure of the lower levels. If
      the animal is the foundation of his nature, the divine is its summit. If the
      bodily demands form his manifest reality, the demands of the spirit enshrine
      his higher reality. And if as regards the former he is a slave, as regards
      the latter he is the Master. It is by the interaction of these double forces
      that his whole nature has been and is being fashioned.
      http://www.sriaurobindoashram.com/Content.aspx?ContentURL=_StaticContent/Sriaurobindoashram/-09%20E-Library/-03%20Disciples/Nolini%20Kanta%20Gupta/Volume-1/-08_A%20Theory%20of%20Yoga.html
      Gulati
      --- In existlist@yahoogroups.com, "Mary" wrote:
      >
      > There is neither supreme knowledge nor are there great sages for
      > existentialism, so self-reliance and discrimination go without saying. We
      > primarily share interpretations of secular thought. I suppose sacred
      > writings are occasionally quoted as secondary sources, but only to
      > reinforce the secular.
      >
      > Mary
      >
      > --- In existlist@yahoogroups.com, "devindersingh" wrote:
      > >
      > > Various schools of theology argue over the semantics and meaning of the
      > > verses and parables of religious scriptures and never reach any shared
      > > interpretation. In order to confront the question of life, one must
      > > remain unaffected by religious dogma, doctrines, and superstition, and
      > > one must make use of one's finest instrument, the intellect. The
      > > Upanishads [that inspire vedanta]do not encourage students to depend on
      > > the sayings of the scriptures; rather they inspire them to be
      > > self-reliant and discriminating. Religious dogma encourages people to
      > > follow the canons of a particular sectarian belief that is limited to a
      > > specific group. Upanishadic philosophy is the expression of supreme
      > > knowledge directly experienced by great sages and is not confined to
      > > caste, color, society, or
      > > nation.http://www.swamij.com/swami-rama-philosophy-not-religion.htm---
      > > In existlist@yahoogroups.com, "Mary" wrote:
      > > >
      > > > Though traditions gave provide a sense of community, they can also be
      > > enslaving. Existentialism is more amenable to creative perspectives when
      > > one breaks the shackles not only of religious norms but also of thinking
      > > norms. Dogma is anathema to existentialism. However one wants to combine
      > > and perfect their blend of -isms and labels, no other philosophy
      > > expresses more freedom than existentialism. It's light and carries one
      > > in and out of many ideas without too much contamination. The integrity
      > > of any community depends on the authenticity of its individuals. An
      > > environment is both ground and groundbreaking.
      > > >
      > > > Mary
      > > >
      > > > --- In existlist@yahoogroups.com, "William" wrote:
      > > >
      > > > > Great! I am not interested in Yoga. Thanks but no thanks. Bill




      ------------------------------------

      Please support the Existential Primer... dedicated to explaining nothing!

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    • Dick.
      So you don t believe or think there are base instincts. What the hell does it matter what you believe or think? I know there are base instincts. And I found
      Message 2 of 4 , Jan 24 7:02 AM
        So you don't believe or think there are base instincts. What the
        hell does it matter what you believe or think? I know there are base
        instincts. And I found them too. Did you ever look for them? Ahh, it
        is a waste of time talking to a believer.

        rwr



        --- In existlist@yahoogroups.com, eduardathome wrote:
        >
        > I don't believe that there are base "instincts" or "animal
        impulsions", as
        > if these were somehow packaged and transmitted to new beings at their
        birth.
        >
        > I think that the human or animal has an "ability". For example, both
        the
        > human and the animal have an ability to kill for cause. That is, they
        can
        > act in a manner which is sufficient to end with the death of another
        ... for
        > some reason. The difference lies in whatever constraints that may be
        > applied. A human towards adulthood may learn that the use of this
        ability
        > is constrained in certain cases. It is not so much an abstract matter
        of
        > right or wrong, but that to kill is adverse to the survival of the
        > community. It is matter of practicality. It has nothing to do with
        the
        > play of "supernal [sic] Divine Will".
        >
        > I think that overall, humans tend to invent this "animal impulsions"
        thing,
        > as if to say that animals act in a completely unconstrained fashion.
        Which
        > is far from the truth. Animals do kill, but do not usually do so
        within
        > their own community. If animals could talk, they would likely be
        saying to
        > their young ... "do not allow yourself to be carried away by your
        human
        > impulsions".
        >
        > eduard
        >
        >
        >
        > -----Original Message-----
        > From: devindersingh
        > Sent: Thursday, January 24, 2013 12:49 AM
        > To: existlist@yahoogroups.com
        > Subject: [existlist] Re: Inspiration
        >
        >
        > YOGA is another form of a normal function in man, it is the
        consciously
        > regulated and heightened process of a habitual activity of the mind.
        > The method of unconscious or subconscious nature is fundamentally that
        of
        > repression. In conscious control, the mind is for the first time aware
        of
        > the presence of the repressed impulses, it seeks to release them from
        the
        > pressure to which they are habitually and normally subjected. And even
        when
        > Conscious Control means the utter elimination and annihilation of the
        primal
        > instincts â€" which, however, does not seem to be a probable
        eventuality â€"
        > even then, we say, the basic problem remains unsolved; for the urge of
        > nature towards the release and a transformation of the instincts does
        not
        > find satisfaction, the question is merely put aside.
        > Yoga, then, comes at this stage and offers the solution in its power
        of what
        > we may call Transubstantiation. That is to say, here the mere form is
        not
        > changed, nor the functions restrained, regulated and purified, but the
        very
        > substance of the instincts is transmuted. The power of conscious
        control is
        > a power of the human will, i.e. of an individual personal will and
        therefore
        > necessarily limited both in intent and extent. It is a power
        complementary
        > to the power of Nature, it may guide and fashion the latter according
        to a
        > new pattern, but cannot change the basic substance, the stuff of
        Nature. To
        > that end yoga seeks a power that transcends the human will, brings
        into play
        > the supernal puissance of a Divine Will.
        > This is the real meaning and sense of the moral struggle in man, the
        > continuous endeavour towards a transvaluation of the primary and
        aboriginal
        > instincts and impulses. Looked at from one end, from below up the
        ascending
        > line, man's ethical and spiritual ideals are a dissimulation and
        sublimation
        > of the animal impulsions. But this is because â€"as we see, if we
        look from
        > the other end, from above down the descending line â€" man is not
        all
        > instinct, he is not a mere blind instrument in the hands of Nature
        forces.
        > He has in him another source, an opposite pole of being from which
        other
        > impulsions flow and continually modify the structure of the lower
        levels. If
        > the animal is the foundation of his nature, the divine is its summit.
        If the
        > bodily demands form his manifest reality, the demands of the spirit
        enshrine
        > his higher reality. And if as regards the former he is a slave, as
        regards
        > the latter he is the Master. It is by the interaction of these double
        forces
        > that his whole nature has been and is being fashioned.
        >
        http://www.sriaurobindoashram.com/Content.aspx?ContentURL=_StaticContent\
        /Sriaurobindoashram/-09%20E-Library/-03%20Disciples/Nolini%20Kanta%20Gup\
        ta/Volume-1/-08_A%20Theory%20of%20Yoga.html
        > Gulati
        > --- In existlist@yahoogroups.com, "Mary" wrote:
        > >
        > > There is neither supreme knowledge nor are there great sages for
        > > existentialism, so self-reliance and discrimination go without
        saying. We
        > > primarily share interpretations of secular thought. I suppose sacred
        > > writings are occasionally quoted as secondary sources, but only to
        > > reinforce the secular.
        > >
        > > Mary
        > >
        > > --- In existlist@yahoogroups.com, "devindersingh" wrote:
        > > >
        > > > Various schools of theology argue over the semantics and meaning
        of the
        > > > verses and parables of religious scriptures and never reach any
        shared
        > > > interpretation. In order to confront the question of life, one
        must
        > > > remain unaffected by religious dogma, doctrines, and superstition,
        and
        > > > one must make use of one's finest instrument, the intellect. The
        > > > Upanishads [that inspire vedanta]do not encourage students to
        depend on
        > > > the sayings of the scriptures; rather they inspire them to be
        > > > self-reliant and discriminating. Religious dogma encourages people
        to
        > > > follow the canons of a particular sectarian belief that is limited
        to a
        > > > specific group. Upanishadic philosophy is the expression of
        supreme
        > > > knowledge directly experienced by great sages and is not confined
        to
        > > > caste, color, society, or
        > > >
        nation.http://www.swamij.com/swami-rama-philosophy-not-religion.htm---
        > > > In existlist@yahoogroups.com, "Mary" wrote:
        > > > >
        > > > > Though traditions gave provide a sense of community, they can
        also be
        > > > enslaving. Existentialism is more amenable to creative
        perspectives when
        > > > one breaks the shackles not only of religious norms but also of
        thinking
        > > > norms. Dogma is anathema to existentialism. However one wants to
        combine
        > > > and perfect their blend of -isms and labels, no other philosophy
        > > > expresses more freedom than existentialism. It's light and carries
        one
        > > > in and out of many ideas without too much contamination. The
        integrity
        > > > of any community depends on the authenticity of its individuals.
        An
        > > > environment is both ground and groundbreaking.
        > > > >
        > > > > Mary
        > > > >
        > > > > --- In existlist@yahoogroups.com, "William" wrote:
        > > > >
        > > > > > Great! I am not interested in Yoga. Thanks but no thanks. Bill
        >
        >
        >
        >
        > ------------------------------------
        >
        > Please support the Existential Primer... dedicated to explaining
        nothing!
        >
        > Home Page: http://www.tameri.com/csw/existYahoo! Groups Links
        >



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