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Re: Inspiration

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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 1 of 4 , Jan 24, 2013
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      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.


      --- 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
      > I think that the human or animal has an "ability". For example, both
      > human and the animal have an ability to kill for cause. That is, they
      > 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
      > is constrained in certain cases. It is not so much an abstract matter
      > 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
      > play of "supernal [sic] Divine Will".
      > I think that overall, humans tend to invent this "animal impulsions"
      > as if to say that animals act in a completely unconstrained fashion.
      > is far from the truth. Animals do kill, but do not usually do so
      > 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
      > 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
      > regulated and heightened process of a habitual activity of the mind.
      > The method of unconscious or subconscious nature is fundamentally that
      > repression. In conscious control, the mind is for the first time aware
      > the presence of the repressed impulses, it seeks to release them from
      > pressure to which they are habitually and normally subjected. And even
      > Conscious Control means the utter elimination and annihilation of the
      > 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
      > 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
      > changed, nor the functions restrained, regulated and purified, but the
      > 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
      > necessarily limited both in intent and extent. It is a power
      > 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
      > instincts and impulses. Looked at from one end, from below up the
      > line, man's ethical and spiritual ideals are a dissimulation and
      > 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
      > instinct, he is not a mere blind instrument in the hands of Nature
      > He has in him another source, an opposite pole of being from which
      > 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
      > his higher reality. And if as regards the former he is a slave, as
      > the latter he is the Master. It is by the interaction of these double
      > that his whole nature has been and is being fashioned.
      > 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
      > > > interpretation. In order to confront the question of life, one
      > > > remain unaffected by religious dogma, doctrines, and superstition,
      > > > 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
      > > > follow the canons of a particular sectarian belief that is limited
      to a
      > > > specific group. Upanishadic philosophy is the expression of
      > > > knowledge directly experienced by great sages and is not confined
      > > > caste, color, society, or
      > > >
      > > > 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
      > > > norms. Dogma is anathema to existentialism. However one wants to
      > > > and perfect their blend of -isms and labels, no other philosophy
      > > > expresses more freedom than existentialism. It's light and carries
      > > > in and out of many ideas without too much contamination. The
      > > > of any community depends on the authenticity of its individuals.
      > > > 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
      > ------------------------------------
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