TOPIC FOR WEEK 7
OBJECT OF KNOWLEDGE IN INTEGRAL YOGA, RELATION BETWEEN BRAHMAN AND ATMAN, ROLE OF INTELLECT IN SRI AUROBINDO’S YOGA OF KNOWLEDGE
DISCUSSION QUESTIONS 1 & 2
How does Sri Aurobindo's “object of knowledge” differ from the object of knowledge of traditional Indian yogas?
How does Sri Aurobindo's yoga of knowledge avoid culminating in the same realization as the traditional yogas?
Response by Learner NJ
All spiritual seeking moves towards an object of Knowledge to which ordinary man in his humdrum of life does not turn his eye. A state of knowledge where we can touch, enter, know by identity the Ineffable, Infinite, Indescribable Eternal. As mental beings we have to start from our ordinary instruments and objects mostly but thereafter suprasensuous and supramental means and faculties are needed, as what we are seeking is that `where the eyes cannot reach, nor speech, not even mind,...'In traditional systems, all cosmic existence is termed as ignorance. Absolute can only inhibit transcendental and non-cosmic existence. Thus, there is negation of individual and cosmic.
The aim of traditional object of knowledge is Nirvana, annihilation of ego; there actions are only those required for rites as per scriptures, and that too in early stages only. In severe Jnanayoga all actions are abandoned. Even worship and devotion are not required as for that you need some ‘other’ and with the rise of knowledge there is no other, there is only One. It relies exclusively on Intellect and separates itself from all the rest, i.e. heart, body, life, senses. Undoubtedly thought is the faculty nearest to the Self, thought can regard all the activities and yet stand back from them all, it is less outward tended and more capable of quiescence, it is most constant, normal and effective means for enlightening his ignorance. Its functions of gathering and reflection, meditation, fixed contemplation, absorbed dwelling of the mind on the objects are all most tested and reliable ways of lessening the thick and heavy wall of ignorance.
In reality, thought only is a scout and pioneer, it can guide but not command or effectuate. The leader of the journey is the Will, Tapas, Shakti, and Shraddha, which sovereignly determine our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments. All activities proceed from this supreme Self and are determined by it. In these activities is expressed the conscious Will or Shakti of the spirit moved to manifest its being in infinite ways.
This Will is more profound and nearer to the Absolute than our surface thought power. To know that will in us and in the universe and follow it to its divine finalities, whatever these may be is the truest culmination for knowledge. Since thought is not the highest or strongest part of our nature, its exclusive satisfaction is not necessary in the integral Yoga, it has to see due satisfaction of other faculties as well.
The impulse towards Absolute is not just dry and abstract, not just straight line logical thinking, it is, in fact, more multi-sided, more complex, richly diverse and endless. An abstract logic can only reach infinite empty negation or equally infinite and vacant affirmation. Heart, will, life and even the body are no lesser forms of the Conscious Being and are having great significance.
