Pop-spirituality and The Last Disciple.
In the82 beginning disciple in search of meaningful insight looked for a teacher to help him awaken the flame. He understood that by himself he was blind to those weaknesses in him that kept him from the illuminating grandeur of realities consigned to the invisible ego. To gain strength and a will more masterful than his own required that he make a conscious sacrifice to the authority of those ahead of him. This entreaty, once consummated, became the presumptive devotee's first act of "conscious" will and the beginning of a lifetime of equitable service and study. The modernist world of pop-spirituality refutes this premise. Pop-spiritual- ists celebrate self-help, self-potential, self-fulfiment, self-praise, selfishness, marauding corporal egoism at labour to gain popular ассер- ance by semange ew tic manipulation and progressive marketing. Rather than contribute personal responsibility towards the wellbeing of the whole, pop-spiritualists promulgate an "I-I-I", me-me-me" canon, a total rejection of authority (guidance) in favour of the idea that what is true is what 'I' believe". Is this a viable course for the uninitiated? Can any man stand on the precipice of life and proclaim himself wise before testing his wisdom? Can a disciple become a teacher by merely wishing himself so? Years ago Descartes, the revered French philosopher and mathematician stated: "I think, therefore I am". The intended consequence of this revelation was to prove an individual's right to refute the authority of traditional scholastic philosophy, to prove that only doubt cannot be doubted, that the doubter exists. because he doubts. While an acknowledged genius, Descartes was a man, and men err. Had Descartes stated instead: "I think, therefore I think I am." he would have more accurately defended his position and pop-spiritualists would lack an ignition for their movement. After Descartes came the amalgamation of Sigmund Freud's psycho-analytical apologies for egocentric depravity and Pablo Picasso's destruction of the human image in art. Taken together, this trinity of popular counter-vision led to the 60s New Age revolution, a movement that gave adolescent fervour, for the first time in history the pоwer to influence government and focused the attention of the young more deeply and insidiously upon the pathology of the "I" and "me". Pop-spirituality is a trend created by market forces.. but pop-spiritualists mistak enly believe that an indivi dual, if he is truly indivi dual, cannot mislead him elf. But there is a difference between honest and dishonest spirituality, between real and imagined revelation. Because pop-spirituality is fash ionable and followers of fashion lowers of fashion must follow, pop- spirituality cant create a mature leadership; it cannot enlighten our lone moment of death But for fashion to succeed it must prefigure positive ex pectation, beguile with projections of a superior selfimage. Thus the glorified individualism so revered by pop-spiritualists is a certain lie, an abrogation of those needful responsibilities that guide singular desire towards thought and action beneficent to many. Were the "my truth is all truth" ideology accurate beyond the realm of prejudiced idealism, society would be awash with enlightened masters equal to great masters of the past. Having scant recourse to the mysteries, traditions of proven knowledge or self-sacrifice, pop-spirituality is paradigmatic of harbingers forecasting an inevitable rendezvous with the last disciple
DISCLAIMER:
The views expressed in the Article above are Thomas M Easley views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Thomas M Easley Speaking Tree , Times of India
Pop-spirituality and The Last Disciple.
In the82 beginning disciple in search of meaningful insight looked for a teacher to help him awaken the flame. He understood that by himself he was blind to those weaknesses in him that kept him from the illuminating grandeur of realities consigned to the invisible ego. To gain strength and a will more masterful than his own required that he make a conscious sacrifice to the authority of those ahead of him. This entreaty, once consummated, became the presumptive devotee's first act of "conscious" will and the beginning of a lifetime of equitable service and study. The modernist world of pop-spirituality refutes this premise. Pop-spiritual- ists celebrate self-help, self-potential, self-fulfiment, self-praise, selfishness, marauding corporal egoism at labour to gain popular ассер- ance by semange ew tic manipulation and progressive marketing. Rather than contribute personal responsibility towards the wellbeing of the whole, pop-spiritualists promulgate an "I-I-I", me-me-me" canon, a total rejection of authority (guidance) in favour of the idea that what is true is what 'I' believe". Is this a viable course for the uninitiated? Can any man stand on the precipice of life and proclaim himself wise before testing his wisdom? Can a disciple become a teacher by merely wishing himself so? Years ago Descartes, the revered French philosopher and mathematician stated: "I think, therefore I am". The intended consequence of this revelation was to prove an individual's right to refute the authority of traditional scholastic philosophy, to prove that only doubt cannot be doubted, that the doubter exists. because he doubts. While an acknowledged genius, Descartes was a man, and men err. Had Descartes stated instead: "I think, therefore I think I am." he would have more accurately defended his position and pop-spiritualists would lack an ignition for their movement. After Descartes came the amalgamation of Sigmund Freud's psycho-analytical apologies for egocentric depravity and Pablo Picasso's destruction of the human image in art. Taken together, this trinity of popular counter-vision led to the 60s New Age revolution, a movement that gave adolescent fervour, for the first time in history the pоwer to influence government and focused the attention of the young more deeply and insidiously upon the pathology of the "I" and "me". Pop-spirituality is a trend created by market forces.. but pop-spiritualists mistak enly believe that an indivi dual, if he is truly indivi dual, cannot mislead him elf. But there is a difference between honest and dishonest spirituality, between real and imagined revelation. Because pop-spirituality is fash ionable and followers of fashion lowers of fashion must follow, pop- spirituality cant create a mature leadership; it cannot enlighten our lone moment of death But for fashion to succeed it must prefigure positive ex pectation, beguile with projections of a superior selfimage. Thus the glorified individualism so revered by pop-spiritualists is a certain lie, an abrogation of those needful responsibilities that guide singular desire towards thought and action beneficent to many. Were the "my truth is all truth" ideology accurate beyond the realm of prejudiced idealism, society would be awash with enlightened masters equal to great masters of the past. Having scant recourse to the mysteries, traditions of proven knowledge or self-sacrifice, pop-spirituality is paradigmatic of harbingers forecasting an inevitable rendezvous with the last disciple
DISCLAIMER:
The views expressed in the Article above are Thomas M Easley views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Thomas M Easley Speaking Tree , Times of India