य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥ 2.19 Anyone, who believes this soul to be a killer, and the one who …
—- And my comment:
If we extend this, i’m sure all the social justice advocates will have huge issues.
It is interesting how there are spiritual realities, and then there are mundane, conventional realities.
However, I think it is more interesting how people are so ready to hold spiritual truths as separated from reality. Which is to say, as if we have a choice, as though if I smoke weed and eat really healthy, and commune with my higher self, then I have found a truth of the universe.
Now, I’m not saying that that is not true, as a thing that we do, but I am saying that what all these people are finding is real, components of real experience.
I mean, could you imagine if the Social Justice people really believed this sentiment from the Gita? ￼ are we all supposed to become a Hari Krishna’s? What does it mean if we don’t? What does it mean if I’m a born again Christian who goes marching out in the streets for educational equity, or against sexual abuse, or the right to life?
Are the spiritual hippies who live in communes and grow organic food, have they found any more truth than the people who march in the streets and have to deal with poverty or sexual inequality?
I would say no they have not. They have found something about reality that fits them, but I feel that they are really not encountering the truth of the situation.
￼Hence, the irony inherent the Gita in verses like this one. ￼￼￼￼￼￼￼
I can just hear how white colonial oppression would be brought up in the historical context of caste.
Truth and Reality
It is this kind of call for a reconciliation of real occurrences that calls for The Two Routes.
These routes that I keep talking about do not accord with “spiritual” and “mundane”, rather, orientation has more to do with that the very notions of spirituality and, what could otherwise be called, Mondane or regular secular reality, fail to grant us the truth of the situation. In reckoning truth, they have become obsolete and anachronistic. Hence why people resort to politics, religion, spirituality, and then to get more about it, ideas about “post truth” etc. They are reactions.
So it is that I say that indeed they grant us some sort of reality, they grant us another way to negotiate reality, but they no longer are sufficient to allow us purchase into the truth of things. They no longer identify what they once may have indicated￼￼￼￼￼￼.
So it is that it is not merely that we need to come up with other terms to describe what could be “more real” or “more true”. On the contrary; it is that we only have certain terms by which to know anything at all, and that everything that is true can be found through those terms. It is that instead of digging into definitions of real identities, and crashing different identities in reductive fission — we already know what that gets us: reality.
Rather, it is when we take the whole of what can possibly arise, as the whole. Subjectivity and semantic individual realities, fail in this sense. For they only constitute what can be ideologically real.
Given what is doubted, phenomenological subjectivity we already know. We already know everything there is about it.
but …it does not thus cease or go away, it does not thereby require a replacement. Rather, it is merelyrecognized for what it actually is…
And another route of knowledge arises aling side of it.
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