Madurai Today - TAMIL NADU - The Hindu
Sri Aurobindo Study Forum: Discourse on Sri Aurobindo's 'Life Divine' by Subramany, Nithyatha ...
Sri Aurobindo Study Forum: Discourse on Sri Aurobindo's 'Life Divine' by Subramany, Nithyatha ...
"He Will Find" - Part 6 from "Golden Sun" by Lucette Bourdin (audio) - AuroMaa
6 hours ago - ... Great Holocaust (Cchinnamasta)” – Nolini Kanta Gupta · “The Shady Parlor” – Part 5 from “Golden Sun” by Lucette Bourdin (audio) · The First (1928) Edition of “The Mother” by Sri Aurobindo, signed by ...
6 hours ago - ... Great Holocaust (Cchinnamasta)” – Nolini Kanta Gupta · “The Shady Parlor” – Part 5 from “Golden Sun” by Lucette Bourdin (audio) · The First (1928) Edition of “The Mother” by Sri Aurobindo, signed by ...
Gods of Hinduism - Brahma, the Creator - Hinduwebsite.com
9 hours ago - In his book, the Secret of the Veda, Sri Aurobindo describes the connection among Brahmanaspahi, Brihaspati and Brahma in the following words. "Brihaspati, Brahmanaspati and Brahma are the three names of ...
From Atom to Atman, Ken Wilber's Religious View of Evolution, Reflections on "The Religion of Tomorrow", Part II, Frank Visser - Integral World
9 hours ago - In his book, the Secret of the Veda, Sri Aurobindo describes the connection among Brahmanaspahi, Brihaspati and Brahma in the following words. "Brihaspati, Brahmanaspati and Brahma are the three names of ...
Jun 8, 2017 - Ken Wilber's latest book The Religion of Tomorrow (2017) argues, again, for a religious view of evolution. Cosmic evolution is driven by "the Spirit of Evolution" which he prefers to call "Eros": a cosmic drive ...
- Ken Wilber started out very explicitly as an interpreter of Sri Aurobindo's philosophy for the benefit of psychologists, but now places himself as the discoverer on a higher pedestal. Esalen Institute appropriated J. ...
(i) Hindutva is a political mobilization,
(ii) it is a recent 20th century construct in response to contemporary situations, and
(iii) it assumes a specific (reductionist) package of stances,
whereas most Hindus pick and choose positions from an a la carte menu of choices [8].
At the same time, I do not deny the Hindutva proponents their right to a position within the vast spectrum of Hindu Dharma, as one of many ways to be a Hindu. At the other pole, is the theory of Hindu Dharma defined as The Evil Brahmin Conspiracy. Most Hindus I know belong to neither extreme, although there has been a tendency for one pole to insist, ‘if you are not pink, you must be saffron’, and vice versa. The vast middle is un-essentialized, where creative dialog can take place, and it is in this middle space that I position myself and the observations below.
[8] For instance:
(i) I have criticized the introduction of astrology as a ‘science’ into the academic curriculum, and the notion that there is a ‘Vedic Science’. (I have argued that Newton’s Laws of Gravitation are not ‘English Laws’ or ‘Christian Science’).
(ii) I have expressed concern that the Aryan theory controversy is overdone in its significance, at the expense of more serious issues.
(iii) I do not subscribe to the literalist interpretation of the Puranas – neither to claim hi-tech accomplishments (that the Hindutva claim), and nor to literally interpret the verses suggesting social abuse (that westerners like to rub in).
(iv) I have written about the general intellectual shallowness in many instances of Hindutva scholarship, at least in its current stage.
(v) I am against the demolishment of mosques, even when there is compelling evidence (including from Muslim sources) of some of these having being built by destroying Hindu temples.
In fact, the only way to be a good Hindu in the eyes of some is to behave in accordance with Orientalist images. This name-calling has now been picked up by many western scholars as well.
[21] As one example only, those adopting a literalist interpretation of Bharatiya texts are deemed fanatics, nationalists, and fundamentalists. But in Bible Studies, literalist interpretations are a well-respected hermeneutical approach. George Gallup’s book of surveys of Americans’ religious beliefs says that over 50% of all Americans believe in the literal interpretation of the Bible. Yet, we don’t denounce the majority of Americans as fundamentalist-fanatics. In the case of Islam, the Koran is viewed as the literal history and not metaphorically by the mainstream. Personally, I prefer the metaphorical interpretation of all religious texts, but feel that literalist interpretations are a person’s right without facing abuses.
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Friendship as Social Justice Activism brings together academics and activists to have essential conversations about friendship, love and desire as kinetics for social justice movements. The contributors featured here come from across the globe and are all involved in diverse movements, including LGBTQ rights, intimate-partner violence, addiction recovery, housing, migrant labour and environmental activism. Each essay narrates how living and organizing within friendship circles offers new ways of dreaming and struggling for social justice.
A tiny Indian publisher is translating hidden gems of world literature for global readers https://t.co/KJtH7CcwRr https://t.co/5WCqKF0QcK
India and self-education
In early October 1896, he was transferred to Bombay, British India. On arrival Churchill badly wrenched his shoulder while leaping from the boat, an injury which would plague him throughout his life. While he was considered one of the best polo players in his regiment,[45]his injury would later require him to play polo with his upper arm strapped to his side.[46]
Churchill came to Bangalore that year as a young army officer. In My Early Life he describes Bangalore as a city with excellent weather, and his allotted house as "a magnificent pink and white stucco palace in the middle of a large and beautiful garden" with servants, dhobi (to wash clothes), gardener, watchman and a water-carrier. It was in Bangalore he met Pamela Plowden, daughter of a civil servant; she became his first love.[47] He privately described most British women in India as "nasty" and scoffed at their unshakable belief in their own beauty. [...]
Churchill opposed Gandhi's peaceful disobedience revolt and the Indian Independence movement in the 1920s and 30s, arguing that the Round Table Conference "was a frightful prospect".[133] Churchill brooked no moderation. [...]
Winston Churchill devoted a four volume biography of the Duke of Marlborough to rebutting Macaulay's slights of his ancestor, expressing hope 'to fasten the label "Liar" to his genteel coat-tails.'[40]
Mill's career as a colonial administrator at the British East India Company spanned from when he was 17 years old in 1823 until 1858, when the Company was abolished in favor of direct rule by the British crown over India.[16] In 1836, he was promoted to the Company's Political Department, where he was responsible for correspondence pertaining to the Company's relations with the princely states, and in 1856, was finally promoted to the position of Examiner of Indian Correspondence. In On Liberty, A Few Words on Non-Intervention, and other works, Mill defended British imperialism by arguing that a fundamental distinction existed between civilized and barbarous peoples.[17] Mill viewed countries such as India and China as having once been progressive, but that were now stagnant and barbarous, thus legitimizing British rule as benevolent despotism, "provided the end is [the barbarians'] improvement."[18] When the crown proposed to take direct control over the colonies in India, he was tasked with defending Company rule, penning Memorandum on the Improvements in the Administration of India during the Last Thirty Years among other petitions.[19] He was offered a seat on the Council of India, the body created to advise the new Secretary of State for India, but declined, citing his disapproval of the new system of rule.[19]
India (1834–1838)
Macaulay was Secretary to the Board of Control under Lord Grey from 1832 until 1833. The financial embarrassment of his father meant that Macaulay became the sole means of support for his family and needed a more remunerative post than he could hold as an MP. After the passing of the Government of India Act 1833, he resigned as MP for Leeds and was appointed as the first Law Member of the Governor-General's Council. He went to India in 1834, and served on the Supreme Council of India between 1834 and 1838.[15]
In his famous Minute on Indian Education of February 1835,[16] Macaulay urged Lord William Bentinck, the Governor-General to reform secondary education on utilitarian lines to deliver "useful learning" – a phrase that to Macaulay was synonymous with Western culture. There was no tradition of secondary education in vernacular languages; the institutions then supported by the East India Company taught either in Sanskrit or Persian. Hence, he argued, "We have to educate a people who cannot at present be educated by means of their mother-tongue. We must teach them some foreign language." Macaulay argued that Sanskrit and Persian were no more accessible than English to the speakers of the Indian vernacular languages and existing Sanskrit and Persian texts were of little use for 'useful learning'. [...]
His final years in India were devoted to the creation of a Penal Code, as the leading member of the Law Commission. In the aftermath of the Indian Mutiny of 1857, Macaulay's criminal law proposal was enacted. The Indian Penal Code in 1860 was followed by the Criminal Procedure Code in 1872 and the Civil Procedure Code in 1909. The Indian Penal Code inspired counterparts in most other British colonies, and to date many of these laws are still in effect in places as far apart as Pakistan, Singapore, Bangladesh, Sri Lanka, Nigeria and Zimbabwe, as well as in India itself.
In Indian culture, the term "Macaulay's Children" is sometimes used to refer to people born of Indian ancestry who adopt Western culture as a lifestyle, or display attitudes influenced by colonisers ("Macaulayism")[20] – expressions used disparagingly, and with the implication of disloyalty to one's country and one's heritage. In independent India, Macaulay's idea of the civilising mission has been used by Dalitists, in particular by neoliberalist Chandra Bhan Prasad, as a "creative appropriation for self-empowerment", based on the view that Dalit folk are empowered by Macaulay's deprecation of Hindu civilisation and an English education.[21]
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Yoga and Indian Psychology
BN Gangadhar - 2017
... Inauguration Invited Talks Topic 10.00 - 10.45 AM & 15 minutes Discussion Dr. Matthijs Cornelissen, International Center of Education , Aurobindo Ashram , Pondicherry. “Vidya and Avidya”: How the cognitive sciences and the Indian tradition can help each other. ...
[PDF] Unit-4 Art Experience
S Prasad - 2017
... It is upliftment of all and Sundry, a return to Sri Aurobindo's philosophy based on the Upanishads, to return to Swami Vivekananda's observations that nothing is Undivine; the divinity is ingrained in man; the only need is to awaken the divinity; to manifest divinity is us. ...
[PDF] Understanding Concentricity: CharuSheel Singh's Mandala Literary Theory
SB Singh
... Gautam, Valmiki etc. and in modern tradition, Shri Aurobindo, Tagore and contemporary poet Prof. CS Singh are on its periphery. In Indian tradition, poetry is not to provide sensual ... Indian tradition, a poet is considered as a rishi. According to Shri Aurobindo, “A Rishi is one ...
[HTML] Krishna Prem
RH Nixon
... In 1944, Yashoda Ma died and Krishna Prem succeeded her as head of the ashram. [2] He travelled little, but in 1948 he visited South India, meeting Sri Ramana Maharshi, as well as Sri Aurobindo and Mirra Alfassa ("The Mother"). ...
[HTML] Rowlatt Committee
S Rowlatt-President, JDV Hodge-Secretary…
... During its existence, the Samiti collaborated with other revolutionary organisations in India and abroad. It was led by nationalists such as Aurobindo Ghosh and his brother Barindra Ghosh, and influenced by philosophies as diverse as Hindu Shak. Saifuddin Kitchlew. topic. ...
[PDF] THE NATURE OF REALITY
SL Vaishnavi
Page 1. THE NATURE OF REALITY1 Prof. SL Vaishnavi 1 © Prof. SL Vaishnavi, 1989. The current (2013) version incorporates minor edits and updates made by Vijay Vaishnavi & Kulbhushan Vaishnavi. Page 2. “It is probably ...
Yoga and Indian Psychology
BN Gangadhar - 2017
... Inauguration Invited Talks Topic 10.00 - 10.45 AM & 15 minutes Discussion Dr. Matthijs Cornelissen, International Center of Education , Aurobindo Ashram , Pondicherry. “Vidya and Avidya”: How the cognitive sciences and the Indian tradition can help each other. ...
[PDF] Unit-4 Art Experience
S Prasad - 2017
... It is upliftment of all and Sundry, a return to Sri Aurobindo's philosophy based on the Upanishads, to return to Swami Vivekananda's observations that nothing is Undivine; the divinity is ingrained in man; the only need is to awaken the divinity; to manifest divinity is us. ...
[PDF] Understanding Concentricity: CharuSheel Singh's Mandala Literary Theory
SB Singh
... Gautam, Valmiki etc. and in modern tradition, Shri Aurobindo, Tagore and contemporary poet Prof. CS Singh are on its periphery. In Indian tradition, poetry is not to provide sensual ... Indian tradition, a poet is considered as a rishi. According to Shri Aurobindo, “A Rishi is one ...
[HTML] Krishna Prem
RH Nixon
... In 1944, Yashoda Ma died and Krishna Prem succeeded her as head of the ashram. [2] He travelled little, but in 1948 he visited South India, meeting Sri Ramana Maharshi, as well as Sri Aurobindo and Mirra Alfassa ("The Mother"). ...
[HTML] Rowlatt Committee
S Rowlatt-President, JDV Hodge-Secretary…
... During its existence, the Samiti collaborated with other revolutionary organisations in India and abroad. It was led by nationalists such as Aurobindo Ghosh and his brother Barindra Ghosh, and influenced by philosophies as diverse as Hindu Shak. Saifuddin Kitchlew. topic. ...
[PDF] THE NATURE OF REALITY
SL Vaishnavi
Page 1. THE NATURE OF REALITY1 Prof. SL Vaishnavi 1 © Prof. SL Vaishnavi, 1989. The current (2013) version incorporates minor edits and updates made by Vijay Vaishnavi & Kulbhushan Vaishnavi. Page 2. “It is probably ...
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