Showing posts with label body. Show all posts
Showing posts with label body. Show all posts

2023/02/15

The Supramental Manifestation Upon Earth : Sri Aurobindo

The Supramental Manifestation Upon Earth : Sri Aurobindo: Amazon.com.au: Books





The Supramental Manifestation Upon Earth Paperback – 1 January 2018
by Sri Aurobindo (Author)
4.8 out of 5 stars 8 ratings

This volume comprises all of Sri Aurobindo's shorter prose writings on Yoga and philosophy written after 1910 and published during his lifetime. 
The present edition differs from the first (Centenary) edition in several respects. The contents have been ordered to follow strictly the arrangement of the material as it was issued by Sri Aurobindo in his lifetime.
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The Supramental Manifestation upon Earth

The Supramental Manifestation upon Earth

The Supramental Manifestation upon Earth

Sri Aurobindo wrote these eight essays, his last prose writings, in 1949 and 1950 for publication in the quarterly Bulletin of Physical Education (at present called the Bulletin of Sri Aurobindo International Centre of Education). 

They reveal a vision which includes the perfection of the body as an instrument of the action of the spirit, the nature and structure of a divine body and the conditions and operations of its life on earth, the manifestation of a supramental truth-consciousness as the basis for a divine life upon earth, and the creation of a new humanity possessed of a mind of light.

Book Details

Author: Sri Aurobindo

Print Length: 80 pages

Publisher: Sri Aurobindo Ashram

Contributor: Krishna

Book format: PDF, ePub, Kindle

Language: English

Book Download

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Contents

  • Message
  • Perfection of the Body
  • The Divine Body
  • Supermind and the Life Divine
  • Supermind and Humanity
  • Supermind in the Evolution
  • Mind of Light
  • Supermind and Mind of Light

Sample

The Supramental Manifestation upon Earth

Mind of Light



A new humanity means for us the appearance, the development of a type or race of mental beings whose principle of mentality would be no longer a mind in the Ignorance seeking for knowledge but even in its knowledge bound to the Ignorance, a seeker after Light but not its natural possessor, open to the Light but not an inhabitant of the Light, not yet a perfected instrument, truth-conscious and delivered out of the Ignorance. Instead, it would be possessed already of what could be called a mind of Light, a mind capable of living in the truth, capable of being truth-conscious and manifesting in its life a direct in place of an indirect knowledge. Its mentality would be an instrument of the Light and no longer of the Ignorance. At its highest it would be capable of passing into the supermind and from the new race would be recruited the race of supramental beings who would appear as the leaders of the evolution in earth-nature. Even, the highest manifestations of a mind of Light would be an instrumentality of the supermind, a part of it or a projection from it, a stepping beyond humanity into the superhumanity of the supramental principle. Above all, its possession would enable the human being to rise beyond the normalities of his present thinking, feeling and being into those highest powers of the mind in its self-exceedings which intervene between our mentality and supermind and can be regarded as steps leading towards the greater and more luminous principle. This advance like others in the evolution might not be reached and would naturally not be reached at one bound, but from the very beginning it would be inevitable: the pressure of the supermind creating from above out of itself the mind of Light would compel this certainty of the eventual outcome. The first gleamings of the new Light would carry in themselves the seed of its highest flamings; even in the first beginnings, the certainty of their topmost powers would be there; for this is the constant story of each evolutionary emergence: the principle of its highest perfection lies concealed in the involution which precedes and necessitates the evolution of the secret principle.

For throughout the story of evolution there are two complementary aspects which constitute its action and are necessary to its totality; there is hidden in the involution of Nature the secret power and principle of being which lies concealed under the veil cast on it by material Nature and there is carried in that Nature itself the inevitable force of the principle compelling the process of emergence of its inherent powers and characters, the essential features which constitute its reality. 

As the evolutionary principle emerges, there are also two constant features of the process of the emergence: there are the gradations by which it climbs out of the involution and manifests more and more of its power, its possibilities, the force of the Godhead within it, and there is a constant manifestation of all types and forms of its being which are the visible, indicative and efficient embodiments of its essential nature. There appear in the evolutionary process organised forms and activities of Matter, the types of life and the living beings, the types of mind and the thinking beings, the luminosities and greatnesses of the spiritual principle and the spiritual beings whose nature, character, personality, mark the stages of the ascent towards the highest heights of the evolution and the ultimate largest manifestation of what it is in itself and must become by the force of time and the all-revealing Spirit. This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truth-conscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life.

In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate. In each of these stages it will define its own grades and manifest the order of its beings who will embody it and give to it a realised life. Thus there will be built up, first, even in the Ignorance itself, the possibility of a human ascent towards a divine living; then there will be, by the illumination of this mind of Light in the greater realisation of what may be called a gnostic mentality, in a transformation of the human being, even before the supermind is reached, even in the earth-consciousness and in a humanity transformed, an illumined divine life.

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2016/04/07

Bodymind - Wikipedia [2016][2021]

Bodymind - Wikipedia, the free encyclopedia [2016]

Bodymind

From Wikipedia, the free encyclopedia

 Bodymind is an approach to understand the relationship between the human body and mind in which they are seen as a single integrated unit. It attempts to address the mind-body problem and is in contrast to the traditions of mind-body dualism and dualism.
In the field of alternative medicine, bodymind implies that:
  • The body, mind, emotions, and spirit are dynamically interrelated.[1]
  • Experience, including physical stress, emotional injury, and pleasures are stored in the body's cells which in turn affects one's reactions to stimuli.[2]
The term can be applied across a number of disciplines, including:
The term overlaps in significant ways, especially in its anti-dualist intention, with the philosophical term mindbody developed independently by philosopher William H. Poteat.

References[edit]

  1. Jump up^ Damasio, Antonio (2000). The Feeling of What Happens: Body and Emotion in the Making of Consciousness. Houghton Mifflin Harcourt.ISBN 978-0156010757.
  2. Jump up^ Keleman, Stanley: Your Body speaks its Mind, Center Press (US) (1989) ISBN 978-0934320016
  3. Jump up^ Michael Irwin, Kavita Vedhara (2005). Human Psychoneuroimmunology. Oxford University Press. ISBN 978-0-19-856884-1.
  4. Jump up^ Totton, N. (2003) Body Psychotherapy: An Introduction Open University Press. ISBN 0-335-21038-4 (pb); 0-335-21039-2.
  5. Jump up^ Staunton, T. (Ed.) (2002) Body Psychotherapy Brunner Routledge.ISBN 1-58391-115-4 PB0; 1-58391-116-2 (pb)
  6. Jump up^ Macnaughton, I. (2004) Body, Breath and Consciousness: A Somatics Anthology, ed. Macnaughton, North Atlantic Books. ISBN 1-55643-496-0 ISBN 978-1-55643-496-9
  7. Jump up^ Courtenay Young (2010) article The Science of Body Psychotherapy Today
  8. Jump up^ Sharf, R.S. (2011) Theories of Psychotherapy and Counselling p. 600
  9. Jump up^ Levenson, James L. (2006). Essentials of Psychosomatic Medicine. American Psychiatric Press Inc. ISBN 978-1-58562-246-7.
  10. Jump up^ Ziehl, Silke. "Jack Painter - Obituary" (PDF).
  11. Jump up^ Erken, Rita and Schlage, Bernhard: Editors: Transformation of the Self with Bodymind Integration
    Postural Integration – Energetic Integration – Psychotherapeutic Postural Integration;
    Articles by 14 international authors; Hubert W. Holzinger Verlag, Berlin (2012) ISBN 978-3-926396-67-9
  12. Jump up^ Painter, Jack: Postural Integration, Transformation of the Whole Self(1985)
  13. Jump up^ Painter, Jack: Technical Manual of Deep Wholistic Bodywork, Postural Integration; published by
    The International Centre for Release and Integration, Mill Valley, Calif. USA (1984) (2nd edit. 1990)

Further reading[edit]

======================

Bodymind [2021]

From Wikipedia, the free encyclopedia
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Bodymind is an approach to understand the relationship between the human body and mind where they are seen as a single integrated unit. It attempts to address the mind–body problem and resists the Western traditions of mind–body dualism. The term bodymind is also typically seen and encountered in disability studies, referring to the intricate and often inseparable relationship between the body and the mind, and how these two units might act as one. The field of psychosomatic medicine investigates the embodied manifestations of psychological processes.

Dualism vs holism[edit]

In the field of philosophy, the theory of dualism is the speculation that the mental and the physical parts of us- like our minds and our bodies- are different or separate.[1] Holism is the idea or speculation that all the properties of a system- such as the system of our thoughts, and the system of our body- cannot be determined or explained by looking at its components individually. Rather, the whole system looked at a complete whole is a determiner in understanding and viewing the idea, concept, or theory being questioned.[2]

On the Western side of the globe, popular culture tends to be more on the side that there are two centers of our being that makes us who we are and how we see and interact with the world. The first is the mind – the center of our thoughts, and the heart (or body) – which is the center of our feelings. In Western culture, there is more of a debate on whether these different parts that make us unique are separate or connected.</ref>(unconfirmed, sources needed)

In Eastern culture, especially in areas such as and surrounding India and the Middle East, the idea of body-mind is the exact opposite. The words “mind” and “heart’ both translate into “chitta,” which refers to the mind. “Chitta” is one of the three overlapping terms used that refers to the mind. The other two are “manas” and “viññāṇa.” Together, they are parts that make up the whole or entirety of our minds, and our mental processes as a whole. Often used in practices such as yoga, commonly used and followed in more “self-help” medicines, In the Indian model, this heart-mind has three aspects: the capability of paying attention and sensory processing, the creation of our identity or self-image (more commonly known as Ego), and the capacity to imagine things, form judgements, and making decisions.[3]

Historical background[edit]

An important figure in the concept and belief of body-mind is an American philosopher, scholar, and professor of philosophy, religion, and culture, William H. Poteat (19 April 1919 – 17 May 2000). Throughout the course of his lifetime, Poteat was known for his great contributions to Post-Critical Philosophy and for being the leader of formative and influential ideas such as “bodymind.”[4] As a man who emphasized in philosophy, it is said he identified himself as a “” practicing dialectician.” He was known to encourage and challenge not only himself, but those around him, to question, understand, and challenge the reasoning and facts of the confusing aspects of modern life. Poteat drew his inspirations and ideas from Michael Polanyi, who wrote “The Stability of Beliefs” in 1952. In this essay, Polanyi spoke about how there are two ways of holding beliefs. He stated, “Some are held by the explicit profession of certain articles of faith, as the Apostles’ Creed when recited in the words of the Book of Common Prayer. The other form of belief is held implicitly by reliance on a particular conceptual framework by which all experience is interpreted.”[5] Other influential people Poteat looked to for further inspiration were the Danish philosopher Søren Kierkegaard (1813-1855), a man considered to be the first existential philosopher (philosophy that emphasizes individual existence, freedom, and choice), the Austrian-British philosopher Ludwig Wittgenstein (1889-1951), the French philosopher Maurice Merleau-Ponty (1908–1961), and Hannah Arendt (1906-1975), a German-American philosopher and political theorist and many others. Together, these people and their ideas, along with Poteat’s own ideas and theories, helped him further understand and share the concept and ideas of what bodymind is in today’s modern world.

Bodymind and religion[edit]

The approach to bodymind is believed in and viewed through multiple faiths and practices.

Buddhism[edit]

In Buddhism, the concept of bodymind, otherwise known as namarupa, is key. Another similarity that all the different branches of Buddhism share is the daily practice of “śīla”, “samādhi”, and “prajñā”. The idea and practice of Buddhism originated in India, and is now practiced throughout the world. The core teachings of Buddhism are the Three Universal Truths, The Four Noble Truths, and The Noble Eightfold Path. Buddhism is one of the main ways in which we can view and more fully understand the bodymind approach- especially in today's modern world of many different advancements, ideas, and beliefs.[6]

Modern understanding[edit]

“The mind is composed of mental fragments- sensations, feelings, thoughts, imaginations, all flowing now in an ordered sequence, now in a chaotic fashion…. On the other hand, the body is constructed under the underlying laws of physics, and its components obey the well-enumerated laws of physiology. It is these characteristic differences between these two – between mind and body – that lead to the Mind-Body problem."[7] There is still no concrete evidence if the mind has more impact on who we are, or of our bodies do. While the Western population tends to believe more in the idea of dualism, there is no reason to not believe the idea of holism. Many throughout the world who try to understand and live the idea of holism, say they feel more connected with themselves, with the environment, and with those around them. If anything, bodymind shows the significance of connected everything is- both in and outside ourselves. Bodymind is brought up in many different situations today in the modern world- especially in modern and alternative medicines.

Relevance to alternative medicine[edit]

In the field of alternative medicine, bodymind implies that

  • The body, mind, emotions, and spirit are dynamically interrelated.[8]
  • Experience, including physical stress, emotional injury, and pleasures are stored in the body's cells which in turn affects one's reactions to stimuli.[9]

The term can be a number of disciplines, including:

The term overlaps in significant ways, especially in its anti-dualist intention, with the philosophical term mindbody developed independently by philosopher William H. Poteat.

Relevance to disability studies[edit]

The term bodymind is most generally used in the academic field of disability studies. Disability scholars use the term bodymind to emphasize the interdependence and inseparability of the body and mind.

Prominent scholars who have written academically about the bodymind include Eli Clare, Margaret Price, Sami Schalk, Alyson Patsavas, and Alison Kafer. Clare and Price have proposed that the bodymind expresses the interrelatedness of mental and physical processes, and Schalk defines the bodymind similarly as it pertains to disability and race.

One of the first scholars to popularize the concept of bodymind is Eli Clare, a writer and activist for queer and disability studies. Clare uses bodymind in his work Brilliant Imperfection as a way to resist common Western assumptions that the body and mind are separate entities, or that the mind is “superior” to the body.[22] Similarly, scholar Margaret Price writes that the combination of ‘body’ and ‘mind’ in one term acknowledges that “mental and physical processes not only affect each other but also give rise to each other—that is, because they tend to act as one, even though they are conventionally understood as two”.[23]

Scholar Sami Schalk in her work Bodyminds Reimagined uses the term bodymind to recognize that “processes within our being impact one another in such a way that the notion of a physical versus mental process is difficult, if not impossible to clearly discern in most cases”.[24] Schalk emphasizes the utility of the term bodymind as it relates to disability and race. In analyzing histories of race, gender, and disability, Schalk notes that it is important to recognize the non-physical impact of various oppressions. For Schalk, the term bodymind highlights the “psychic stress” of oppression.[24] In relation to transgenerational trauma in people of color, bodymind is used to show how the psychological toll of oppression and its resulting stress has lasting mental and physical manifestations.

The connection between the body and mind is not merely theoretical; for example, the interrelation between mental and physical health is explored in the field of psychosomatic medicine, which investigates bodily processes in relation to social and psychological factors. For example, the psychiatric condition major depressive disorder often manifests physically in the forms of excessive sleeping, loss of appetite, weight gain or loss, back pain, and headaches.[25]

See also[edit]

References[edit]

  1. ^ Robinson, Howard (2017), "Dualism", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Fall 2017 ed.), Metaphysics Research Lab, Stanford University, retrieved 2020-04-10
  2. ^ "Metaphysics - By Branch / Doctrine - The Basics of Philosophy". www.philosophybasics.com. Retrieved 2020-04-10.
  3. ^ "On the Mind: the Difference between Eastern and Western Conceptions". #embodiedphilosophy. 2017-08-14. Retrieved 2020-04-10.
  4. ^ "whpoteat.org". whpoteat.org. Retrieved 2020-04-10.
  5. ^ Polanyi, Michael (1952). "The Stability of Beliefs". The British Journal for the Philosophy of Science. 3 (11): 217–232. doi:10.1093/bjps/III.11.217. ISSN 0007-0882. JSTOR 685265.
  6. ^ "UNHCR - The UN Refugee Agency". www.unhcr.org. Retrieved 2020-04-10.
  7. ^ Taylor, John G. (2010-10-28). "Mind-body problem: New approaches". Scholarpedia. 5 (10): 1580. Bibcode:2010SchpJ...5.1580T. doi:10.4249/scholarpedia.1580. ISSN 1941-6016.
  8. ^ Damasio, Antonio (2000). The Feeling of What Happens: Body and Emotion in the Making of Consciousness. Houghton Mifflin Harcourt. ISBN 978-0156010757.
  9. ^ Keleman, Stanley: Your Body speaks its Mind, Center Press (US) (1989) ISBN 978-0934320016
  10. ^ Michael Irwin, Kavita Vedhara (2005). Human Psychoneuroimmunology. Oxford University Press. ISBN 978-0-19-856884-1.
  11. ^ Totton, N. (2003) Body Psychotherapy: An Introduction Open University Press. ISBN 0-335-21038-4 (pb); 0-335-21039-2.
  12. ^ Staunton, T. (Ed.) (2002) Body Psychotherapy Brunner Routledge. ISBN 1-58391-115-4 PB0; 1-58391-116-2 (pb)
  13. ^ Macnaughton, I. (2004) Body, Breath and Consciousness: A Somatics Anthology, ed. Macnaughton, North Atlantic Books. ISBN 1-55643-496-0 ISBN 978-1-55643-496-9
  14. ^ Courtenay Young (2010) article The Science of Body Psychotherapy Today
  15. ^ Sharf, R. S. (2011) Theories of Psychotherapy and Counselling p. 600
  16. ^ Hill, Daniel (2015) Affect Regulation Theory. A Clinical Model W. W. Norton.& Co ISBN 978-0-393-70726-7
  17. ^ Levenson, James L. (2006). Essentials of Psychosomatic Medicine. American Psychiatric Press Inc. ISBN 978-1-58562-246-7.
  18. ^ Ziehl, Silke. "Jack Painter - Obituary" (PDF). Archived from the original (PDF) on 2016-03-04. Retrieved 2011-08-15.
  19. ^ Erken, Rita and Schlage, Bernhard: Editors: Transformation of the Self with Bodymind Integration. Postural Integration – Energetic Integration – Psychotherapeutic Postural Integration; Articles by 14 international authors; Hubert W. Holzinger Verlag, Berlin (2012) ISBN 978-3-926396-67-9
  20. ^ "Painter, Jack: Postural Integration, Transformation of the Whole Self (1985)" (PDF). Archived from the original (PDF) on 2016-03-04. Retrieved 2015-08-02.
  21. ^ Painter, Jack: Technical Manual of Deep Wholistic Bodywork, Postural Integration; published by The International Centre for Release and Integration, Mill Valley, Calif. USA (1984) (2nd edit. 1990)
  22. ^ Clare, Eli (2017). Brilliant Imperfection: Grappling with Cure. Durham: Duke University Press. pp. xvi. ISBN 9780822362760.
  23. ^ Price, Margaret (2014). "The Bodymind Problem and the Possibilities of Pain". Hypatia. 30 (1): 268–284. doi:10.1111/hypa.12127.
  24. ^ Jump up to:a b Schalk, Samantha Dawn (2018). Bodyminds Reimagined: (Dis)ability, Race, and Gender in Black Women's Speculative Fiction. Durham: Duke University Press. pp. 269, 5. ISBN 9780822370734.
  25. ^ "Depression (major depressive disorder) - Symptoms and causes". Mayo Clinic. Retrieved 2019-04-24.

Further reading[edit]

  • Benson MD, Herbert; ( 2000) (1975), The Relaxation Response, Harper ISBN 0-380-81595-8
  • Bracken, Patrick & Philip Thomas; (2002), "Time to move beyond the mind-body split", editorial, British Medical Journal 2002;325:1433-1434 (21 December)
  • Dychtwald, Ken; (1986), Bodymind Penguin Putman Inc. NY, ISBN 0-87477-375-X
  • Gallagher, Shaun; (2005) ‚ How the Body Shapes the Mind Oxford: Oxford University Press. ISBN 0-19-920416-0
  • Hill, Daniel (2015) Affect Regulation Theory. A Clinical Model W. W. Norton.& Co ISBN 978-0-393-70726-7.
  • Keinänen, Matti; (2005), Psychosemiosis as a Key to Body-Mind Continuum: The Reinforcement of Symbolization-Reflectiveness in Psychotherapy. Nova Science Publishers. ISBN 1-59454-381-X.
  • Mayer, Emeran A. 2003. The Neurobiology Basis of Mind Body Medicine: Convergent Traditional and Scientific Approaches to Health, Disease, and Healing. Source: https://web.archive.org/web/20070403123225/http://www.aboutibs.org/Publications/MindBody.html (accessed: Sunday January 14, 2007).
  • Money, John; (1988) Gay, Straight, and In-Between: The Sexology of Erotic Orientation. New York: Oxford University Press. ISBN 0-19-505407-5
  • Rothschild, Babette; ( 2000) The Body Remembers: The Psychophysiology of Trauma and Trauma Treatment. W W Norton & Co Inc.
  • Scheper-Hughes, Nancy, and Margaret M. Lock; (1987) The Mindful Body: A Prolegomenon to Future Work in Medical Anthropology with Margaret Lock. Medical Anthropology Quarterly. (1): 6-41.
  • Seem, Mark & Kaplan, Joan; (1987) Bodymind Energetics, Towards a Dynamic Model of Health Healing Arts Press, Rochester VT, ISBN 0-89281-246-X
  • Clare, Eli. "Brilliant Imperfection: Grappling with Cure"
  • Schalk, Sami. "Bodyminds Reimagined: (Dis)ability, Race, and Gender in Black Women's Speculative Fiction"
  • Patsavas, Alyson. “Recovering a Cripistemology of Pain: Leaky Bodies, Connective Tissue, and Feeling Discourse”
  • Price, Margaret. "The Bodymind Problem and the Possibilities of Pain”
  • Kafer, Alison. "Feminist, Queer, Crip"
  • Hall, Kim. "Gender" chapter from "Keywords for Disability Studies".[1]
  • McRuer, Robert, and Johnson, Merri Lisa. "Proliferating Cripistemologies: A Virtual Roundtable".[2]
  • Garland-Thomson, Rosemarie. "Extraordinary Bodies: Figuring Physical Disability in American Culture and Literature".[3]
  • Garland-Thomson, Rosemarie. "Becoming Disabled".[4]
  1. ^ Hall, Kim (2015). Keywords for Disability Studies. NYU Press. pp. 89–91. ISBN 9781479839520.
  2. ^ McRuer, Robert; Johnson, Merri (2014). "Proliferating Cripistemologies: A Virtual Roundtable". Journal of Literary & Cultural Disability Studies. 8 (2): 149–170. doi:10.3828/jlcds.2014.13. ISSN 1757-6458.
  3. ^ Garland-Thomson, Rosemarie (1996). Extraordinary Bodies: Figuring Physical Disability in American Culture and Literature. Columbia University Press. ISBN 9780231105170.
  4. ^ Garland-Thomson, Rosemarie (2016-08-19). "Opinion | Becoming Disabled". The New York Times. ISSN 0362-4331. Retrieved 2019-04-25.








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