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Home » Spirituality » As an aspirant on the Integral Yoga path, I am struggling with the application of Truthfulness in a delicate relationship. My partner, who has suffered past hurt due to my former actions, asks radical questions about whether my spiritual practice means I would forgive those who commit extreme atrocities against her or our future child. 👨🏻🪷👩🏻[…]

As an aspirant on the Integral Yoga path, I am struggling with the application of Truthfulness in a delicate relationship. My partner, who has suffered past hurt due to my former actions, asks radical questions about whether my spiritual practice means I would forgive those who commit extreme atrocities against her or our future child. 👨🏻🪷👩🏻[…]

Inwardly, I aspire to that divine equanimity, but answering truthfully breaks her heart. How should a sadhaka navigate the demands of absolute Truthfulness without acting from unilluminated authority or causing unnecessary devastation?

This has been answered by Sri Ramakrishna, Sri Krishna in the Gita and elaborated in great length by Sri Aurobindo through numerous letters as well as in The Synthesis of Yoga. Seeing the Divine everywhere does not mean that one embraces the murderer and the rapist, forgets the difference between the snake and the snake charmer. Else why would Sri Krishna ask Arjuna to fight the adversary and conquer? I am not sure you have grasped the meaning of seeing the Divine everywhere and in everyone. It is not the Gandhian non-violence that is being preached here. It is not a state of indifference to good and evil that is being advised. It means that since the Divine is in everything in essence, one must not hate or react with anger. But that does not mean inaction. It means to act with a deeper understanding and knowledge, to act under the impulsion of the Divine Will. One should do what is true and right, such as resisting the rapist. Inaction here would mean being an indirect accomplice. Even inaction is a choice. As I wrote in my previous letter, one has to love truly, love divinely rather than stop loving.

Hope it is clearer now.

Affectionately,

Alok Da

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Alok da,This might not exactly be a serious spiritual question with depth but forgive me for asking this . One consistent pattern from childhood is that one sees is that in all the images and depictions that one gets acquainted of rishis,yogis is that they really have massive long hair. Shraddhalu ji in today’s times also has that look. But there’s this fear/tension of hair loss among young men today, it’s quite a psychological blow on one’s confidence and what not. And one opposite pattern has been that so many men of the homeless type or labouring class , even with all the malnutrition and what not really also have good hair and I’ve seen men young lads thinking about this being a result of life of low stress and what not. Does yogic concentration/metabolism have any indirect ripple effect on having a healthy hair cos that’s how all these rishis are adorned, I know it might sound silly but am curious

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In the First Rik of the Rig Veda, Sri Aurobindo describes the nature of the Supreme as Sat-Chit-Ananda across different states of being. While explaining Nirguna and Saguna Sat, he uses phrases like “they nivṛtta, He nivṛtta” and “they pravṛtta, He nivṛtta”, which I find difficult to grasp. ☀️🕉️[…]

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AT THE FEET OF THE MOTHER

Ask Alok da

Inwardly, I aspire to that divine equanimity, but answering truthfully breaks her heart. How should a sadhaka navigate the demands of absolute Truthfulness without acting from unilluminated authority or causing unnecessary devastation?

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