/lit/ - Literature

>>20652982
>>20653003
The idea of the “ultimate NPC,” “the primordial undifferentiated block or void,” moksha/kaivalya, being nothing but annihilationism and non-movement, total stasis, and paradoxically seeming the same as nihilism and atheism — “If everyone and everything is God, then nothing is God,” is very possibly a misinterpretation.

The Indian philosopher Sri Aurobindo is interesting to read on this for his thoughts on the supramentalization of humanity, of the self-perfecting Supramental Ascent and Descent. His life-affirmation seems in some ways closer to the Tantric traditions of the East, although he himself did tend towards asceticism and celibacy.

By this interpretation of Indian thought to be found in the Vedas and Upanishads and the like, the process of differentiation and individualization into completed, perfected human beings is just as integral to the purpose of the creation of the universe, instead of just the idea of stasis, “the Void” and the like, these individualized differentiation simply dissolving back into their Source.

In Aurobindo’s analysis, there has been a tendency in Indian culture and philosophy, clearly, towards the ascetic and life-denying (which he conceived of as people starting to make or experiencing the Supramental ascent, to the state higher than the ordinary mind and consciousness, the abiding in the so-called “Supermind” which is the source of our lives and consciousness, the vast creative, divine, intelligent Spirit behind evolution, but refusing the subsequent Supramental Descent), to view this as the final goal to be reached — a transcendence of ordinary life, the wheel of death and rebirth, into just some permanent blissful void state after death.

Aurobindo — kookily but very interestingly enough — saw this ascetic denial as just as imbalanced as the opposing pole, that of the nihilistic, atheistic, materialistic denial of spirituality and the insights of the ascetic sages.

For Aurobindo, the goal of life was hence to achieve both the Supramental Ascent and the Supramental Descent in this lfietime, the latter of which is the perfectionment of what could be called the three vehicles of the human being, as per the trisarira (three-bodies) doctrine (physical body, subtle body, and causal body, soma, psyche, and pneuma of the ancient Greeks — body, emotional animal dreaming and daydreaming psyche, and deeper intellectual consciousness or spirit) with the light of Brahman.