Some keep the Sabbath going to Church --
I keep it, staying at Home --
With a Bobolink for a Chorister --
And an Orchard, for a Dome --
Some keep the Sabbath in Surplice --
I, just wear my Wings --
And instead of tolling the Bell, for Church,
Our little Sexton -- sings.
God preaches, a noted Clergyman --
And the sermon is never long,
So instead of getting to Heaven, at last --
I'm going, all along.
If by “spirituality” one means some kind of attachment to the supernatural, then not at all important. If by “spirituality” one means experiencing the world with a sense of awe, wonderment, and unmitigated bliss, then very important.
The Perennial Philosophy Reloaded: A Guide for the Mystically-inclined by Dana Sawyer
One Hundred Poems of Kabir by Kabir
A mystic sought to be one with all things, but couldn't make it, allowing no strings, "I'm a little bit torn: one with rose equals thorn, and one with bees invites many a sting."
granite bubbled out of the jungle, and - upon it - they built a temple its walls were anchored into stone until its walls were the hill, and the hill was its walls and no one could find one true point at which one ended & the other began was it built to be closer to the heavens, or further from hell? not by people for whom heaven & hell reside in the mind -- unattainable by velocity, inescapable by distance -- constant traveling companions only confronted head-on maybe they wanted it to feel permanent, knowing even that granite would crumble in due time
Miracles: A Very Short Introduction by Yujin Nagasawa
Everybody seeks oneness, but maybe one with everything is too much, it's a state in which one is lost, irrelevant, and unloved - all at once. Maybe it's better to be tied to the mast - like Odysseus - straining to make that dangerous connection, but unable to, the connection of non-connection, the love of longing, of trying, but not of being plugged in -- air-gapped to prevent resonance at a frequency that would shatter one's soul.
Sonnets by Sri Aurobindo
My rating: 5 of 5 stars
This booklet collects together the 88 sonnets written by Sri Aurobindo. Aurobindo was a guru who set up his ashram in Pondicherry because he was on the lam from the Brits, and Pondicherry was under French control at the time. Sri Aurobindo is a karma yogi (yogi of action and good works) who – together with a partner who the community came to call “Mother” – set up Auroville with the intention of making it a utopia.
The eighty-eight sonnets are arranged in two parts. The first seventy-four were written in the 1930s and 40s, and part II consists of 14 sonnets that were written between 1898 and 1909. The sonnets of the first part are more mystical and also more stream of consciousness. The poems of Part I use vivid language, but aren’t always easy to follow – if one is seeking a coherent meaning from each. The sonnets of part II are less sophisticated (and more easily interpreted) and feature a degree of angst that is completely absent in the latter poems (latter chronologically, earlier in the volume.) The sonnets presented are in varying styles. While they are all fourteen lines of pentameter, the rhyme scheme varies.
At the end of the book there are notes on the collection as a whole, as well as short notes on individual poems. There is also a short section in the back that shows a few of the poems under edits so that one can gain a little insight into the poet’s sausage-making process.
I found these poems intriguing to read. As I suggested, they aren’t always easy to interpret but they have a thought-provoking spirituality to them as well as some beautiful use of language. One needn’t necessarily have an interest in Sri Aurobindo to enjoy the poems, although they are overwhelmingly of a mystical / spiritual nature.
Two Saints: Speculations Around and About Ramakrishna Paramahamsa and Ramana Maharishi by Arun Shourie
My rating: 5 of 5 stars
I suspect this book is extremely controversial for many, though it echoes many of my own views. The central premise of the book is that there is a middle ground position between: a.) true believers who insist that gurus and god-men hold superpowers and can perform miracles, and b.) rational skeptics who hold that god-men are inherently frauds and their followers are necessarily either shills or dunces.
What is this middle way? First of all, it denies the existence of the supernatural and rejects the premise that certain men and women — through great virtue or intense practice — can circumvent the laws of physics. (Which isn’t to suggest that great virtue and intense practice can’t have profound impacts on a person and the community in which he or she resides.) Secondly, on the other hand, it acknowledges that scientific findings (or at least feasible hypotheses) on matters such as out-of-body experiences (OBE,) hypnotic trances states, hallucinations, epileptic seizures, the placebo effect, and near-death experiences (NDE) can offer insight into how rational, intelligent, and good-natured individuals might develop a belief in the supernatural. There is a third premise that is implicit throughout Shourie’s discussion of the life and works of these two great teachers (also which I share), which is that a lack of superpowers in no way detracts from what these two great gurus achieved.
As the subtitle suggests, the author is merely speculating as there is no way to put these ideas to the test, given these individuals are long deceased and (unlike, say, the Dalai Lama) would be unlikely to show an interest in such explorations even if they were alive. However, Shourie seeks to systematically demonstrate connections between the events described by the holy men and their followers and what scientific papers have described with respect to studies of unusual phenomena like OBE, NDE, and hallucinations. (e.g. it’s long been known that with an electrode applied to the right place on the brain a neuroscientist can induce an OBE in anyone. The widespread accounts of this feeling /experience that one is rising out of one’s body, often by respectable individuals of impeccable character, is one of the reasons for believing there must be an immaterial soul that is merely carted about by the body.)
The titular two saints that Shourie makes the centerpiece of his inquiry are the Bengali bhakti yogi Sri Ramakrishna and the jnana yogi from Tamil Nadu, Sri Ramana Maharshi. [For those unfamiliar with the terms “Bhakti Yogi” and “Jnana Yogi,” the former are those whose practice emphasize devotion and worship while the latter are those whose practice emphasize self-inquiry and study. The third leg of the stool being “Karma Yogis,” who focus upon selfless acts is the core of their pursuit of spirituality.] These two teachers were both born in the 19th century, though Sri Ramana lived through the first half of the 20th century. Besides being widely adored and seen as holy men of the highest order, they also serve as a kind of bridge between the ancient sages who lived out simple lives of spirituality in destitution and the modern gurus who often have vast commercial enterprises ranging from hair-care products to samosa mix all run from ashrams that are similar to academic universities in scope and grandeur. Some might argue that Ramakrishna and Ramana were the last of their kind in terms of being internationally sought after as teachers while not running an international commercial enterprise. Another way of looking at it is that they are modern enough that the events of their lives are highly documented, but not so modern as to have the taint modernity upon them.
The book is organized over sixteen chapters, and is annotated in the manner of scholarly works. The early chapters delve deeply into the life events of these two men, and in particular events that are used as evidence of their miraculousness. Through the middle, the author looks at how events in these individual’s life correspond to findings in studies of subjects such as the placebo effect (ch. 10,) hallucinations (ch. 7, e.g. given sleep or nutritional deprivation,) and hypnotic suggestion (ch. 9.) Over the course of the book, the chapters begin to look more generally at questions that science is still debating, but which are pertinent to spirituality – e.g. what is the nature of the self (ch. 12), what is consciousness? (ch. 13), and what does it mean for something to be real (ch. 15.) The final chapter pays homage to these two saints.
I found this book to be highly thought-provoking and well-researched. Shourie is respectful of the two teachers, while at the same time insisting that it’s not necessary for them to be super-powered for them to be worthy of emulation, respect, and study. I’d highly recommend this book for anyone interested in the questions of mystical experience and the scientific insights that can be offered into it.
Tiger Riding for Beginners 