| Titel: | la Realidad Supramental y la Transformacion Integral:Teoria y Praxis en la Obra de Sri Aurobindo / Supramental Reality and the Integral Transformation: Theory and Praxis in Sri Aurobindo's Work |
|---|---|
| Autor: | Merlo, LV |
| Mediengruppe: | --- |
| Herausgeber: | --- |
| Zeitschrift: | --- |
| Jahr: | 1990 |
| Band: | --- |
| Heft: | --- |
| Seiten: | 981 |
| Sprache: | spanisch |
| Abstract: | This work is a general presentation of Sri Aurobindo's philosophy. His system is known as 'Integral Non-dualism' (purna-advaita) and its practical aspects are considered as parts of the 'Integral Yoga' (purna-yoga). We begin by pointing out the relationships of Aurobindo with his own, Hindu, tradition. His work can be seen as an hermeneutical reactualization of the 'sanatana dharma' contained in the Vedas, the Upanishads, the Bhagavad-gita, etc. Aurobindo belongs to what is usually called neohinduism. We think that Aurobindo has elaborate an integral theory of the Absolute (Brahman) through what he called 'the logic of the Infinite'. The key for the understanding of his philosophy is the concept of 'Supermind' or 'supramental Truth-Consciousness', based on a supramental experience and knowledge. The supramental consciousness sees the whole process of evolution and recognizes the next emergence of a new ontological principle in the manifestation: the supramental principle. In his anthropological approach, man is not reduced to a natural dimension (prakriti), but he is essentially a spiritual being (purusha). As a jivatman, he remains forever above the manifestation. The jivatman is the spiritual individual. The psychic being or individual soul is a projection, a representative of the jivatman in the evolution. He is the central subject who must be understood under the laws of Karma and Rebirth. He can collaborate in the transition from man, the mental being, to the supramental or gnostic being, the next step in the evolution. The praxis proposed by Aurobindo is exposed through his teachings on an integral yoga. That implies a triple transformation: psychic, spiritual, and supramental. We develop this aspect under the consideration of an ethics of the integral perfection, which is a supraethics. Other cosmological, epistemological and socio-historical aspects of his thought are presented in this research. We have tried to show the strong coherence and the powerful explanation capability of the Purna-advaita and we have suggested the importance of the creation of a 'community of yogic-gnostic investigators', capable of reaching intersubjective resolutions in these subjects, perhaps a new approach to a 'Philosophia perennis'. |