June 30, 2006
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v When the possibility was so great as the birth of the Supramental being, the utmost He could do was to win the wars for humanity.
v Is there such a best available now for the unconscious aspirant?
v Before Sri Aurobindo came, there was no quest in the mind of humanity. The dark ages continued in effect. If anything was there, it was groping, sometimes fumbling. No one knew what to aim for.
v Though we are unconscious, we have before us in writing what to do, what to aspire for. He has left us those blueprints.
v His final goal was the birth of the supramental being. Before that, He speaks of India becoming the Guru of the world. World union is the next in the list.
v His Force is working for world union in the subtle plane.
v The European union which He spoke of in 1916 has become a reality.
v If we have the knowledge that world union is possible, being unconscious, can we work for it? If so, is it to be overt or covert?
v He successfully worked for Peace. As His Force is working for other goals, our working for Prosperity is possible, in my view. motherservice.org
- It takes into account the whole of reality as it reveals itself to the uplooking / inlooking human mind.
- It is also integrative as it leaves no grade of experience behind once another experience comes by. The lower is taken up and integrated into the higher, the smaller into the larger.
Sri Aurobindo did not arrive at his philosophy by a sudden revelation. His was a steady growth of consciousness with dimension adding itself to dimension. Though he started as an agnostic, he turned out to be a passionate minstrel of God, a prophet of the message of life divine for humans, a revolutionary who initiated radical departures from the established traditions not only in the sphere of politics and social structure, but also in the practice of spiritual life and philosophical thought. Sri Aurobindo's philosophy continues to shape the lives and minds of human beings in various ways, at different levels. SAKSI
June 25, 2006
- When psychoanalysis was criticized, critics were labelled "sexually repressed".
- When Marxism was criticized, people were told they had the wrong "class consciousness".
- When Integralism is criticized, we are diagnosed as being infected with the "Mean Green Meme".
- Can't anyone see the circularity in these closed, ideological systems?
- Isn't this type of thinking incredibly...boring?
I could go on and on, but Michel Bauwens, Matthew Dallman, Geoff Falk, Frank Visser and others have already done an excellent job of criticizing Ken Wilber. I just can't take the man seriously anymore. He strikes me as immature and childish, hardly someone who purportedly goes into nirvikalpa samadhi in a matter of seconds (for that matter, half the so-called spiritual gurus out there have feet of clay -- just go check out the landscape for yourself). Personally, if I were in his position, I would give up this notion of an "Integral Institute" or whatever entirely. The whole idea is stupid and cultic. Does anyone ever say, oh, let's set up a Rationalist University? Or an Existentialist University? Of course not. An academic institution is a place where you are supposed to have as many different views as possible. That is the point. Intellectual, academic and cultural exchange...
June 24, 2006
June 23, 2006
General Editor : Kapila Vatsyayan IGNCA
The articles on the terms, written on the basis of the cards, do not claim to give a complete history of the concept, which would not be possible at the present stage of indological research.However, they can show the stages through which a concept has travelled, from the Vedas with their ramifications in the speculative, physical, ritual and mythological/narrative fields, from Buddhist and Jain sources, through Vedangas or ancient sciences, the various Sastras, Puranas, Tantras, Darsanas, etc. till its crystallisation in the different arts. The relation between the conceptual background and the manifestation in the arts will be the main focus of the articles. The arts occupy an intermediate position and hence mediate between metaphysics and physics, between spirituality and science; e.g., a stupa or temple represents a whole metaphysical conception, and at the same time its building required the technical science of architecture and engineering. An interdisciplinary approach is thus indispensable.
The Tantric dictum: Sarvam Sarvatmakam, everything is related to the totality (or: every detail is related to the whole), serves as a kind of magic key to unravel these concepts. As for possible schemes of interpretation, which may be obvious or implicit, the Indian tradition itself offers sufficient categories. The various schemes of two or three levels of understanding reality can be applied here: the Vedic division in Adhibhuta (physical), Adhidaiva (divine) and Adhyatma (human, spiritual); the pervasive conception of the three dimensions of Sthula (gross, physical), Suksma (subtle, psychic) and Para (transcendent); the differentiation in the manifest and the unmanifest (Vyakta, Avyakta and Vyaktavyakta), and others serve as a hermeneutical basis. Depending on the context, the starting point may be physical/scientific or metaphysical/conceptual, but other dimensions are not excluded. Unidimensional or one-sided interpretations are eschewed. Kalakosa Kalatattvakosa -> List of Books Kalamulasastra Kalasamalocana
- firstly, the equations of physics are more fundamental than the individual phenomena which they describe. This of course is to be expected.
- But secondly, going beyond this, one finds that the symmetries of the equations are more basic than the equations themselves!
In Dirac’s words, "both relativity and quantum theory seem to show that transformations are of more fundamental importance than equations". So the ‘stuff’ out of which one imagines nature to be made, and the principles underlying our understanding, get more and more refined...
June 21, 2006
June 19, 2006
Contemporary Indian English Verse: An Evaluation - Page 77by Chirantan Kulshrestha - 1980 - 314 pagesA fine Indian poet-critic, KD Sethna, could not have bundled off his criticalsense while reading Aurobindo. (b) The structural hermeneutics are ...Snippet view - About this Book The Study of Hinduism - Page 111edited by Arvind Sharma - Religion - 2003 - 320 pages... rT Aurobindo, who was educated almost entirely in the West, ... be amenableto a common taxonomy (see Vedic Hermeneutics, 9—13, and Laurie L. Patton, ...Limited preview - All matching pages Indian Religions: A Historical Reader of Spiritual Experience and Expression - Page 27edited by Peter (Director, Historical Research, Sri Aurobindo Ashram Archives, India) Heehs - 2002 - 600 pagesA number of other examples of Marxist (or Marxist-Foucauldian) and Freudian “hermeneuticsof suspicion” are found in recent studies of Ramakrishna ...Limited preview - All matching pages The Indo-Aryan Controversy: Evidence and Inference in Indian History - Page 451edited by Edwin F Bryant, Laurie L Patton - Social Science - 2005 - 522 pages This issue also concerned Sri Aurobindo, who wrote: "The distinction between Aryan... This kind of hermeneutics is one of the several possible strategies ...Limited preview - All matching pages Oriental Enlightenment: The Encounter Between Asian and Western Thought - Page 243by J J Clarke - History - 1997 - 336 pages(1987) Radical Hermeneutics: Repetition, Deconstruction, ... The Integral Philosophyof Sri Aurobindo: A Commemorative Symposium, London: Allen & Unwin. ...Limited preview - All matching pages Returning to the Essential: Selected Writings of Jean Bies - Page 153by Jean Bies - Philosophy - 2004 - 285 pages... those from Sri Aurobindo or Sheikh ad-Darqawi to their disciples. ...whose different interpretations are spread by hermeneutics, as Islam does with the ...Limited preview - All matching pages Through a Glass Darkly: Essays in the Religious Imagination - Page viiiby John C Hawley - Religion - 1996 - 300 pagesThe Social and Political Vision of Sri Aurobindo KD Verma 206 13. ... and theDuty of Disobedience in Nineteenth-Century Hermeneutics Joyce Zonana 228 14. ...Limited preview - All matching pages Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination - Page 411by Elliot R Wolfson - Religion - 2004 - 700 pages[Sorry, this page's content is restricted]Limited preview - All matching pages Indo-Aryan Controversy: Evidence and Inference in Indian History - Page 441edited by Laurie L Patton, Edwin Bryant - Social Science - 2005 - 320 pages[Sorry, this page's content is restricted]Limited preview - All matching pages Religion and Gender - Page 312by King - Religion - 1995 - 324 pagesAugustine of Hippo 246, 247, 251 Aurobindo, Sri 43, 178, 182 authority in ...Church 286 n.31 Bible feminist scholarship 51—2 see also hermeneutics biology, ...Limited preview - All matching pages Going Beyond the Pairs: The Coincidence of Opposites in German Romanticism, Zen, and Deconstruction - Page 217by Dennis McCort - Literary Criticism - 2001 - 224 pages[Sorry, this page's content is restricted]Limited preview - All matching pages Spiritual Titanism: Indian, Chinese, and Western Perspectives - Page 291by Nicholas F Gier - Religion - 2000 - 302 pages[Sorry, this page's content is restricted]Limited preview - All matching pages The Highroad Around Modernism - Page 166by Robert Cummings Neville - Philosophy - 1992 - 339 pages[Sorry, this page's content is restricted]Limited preview - All matching pages World Philosophies: An Historical Introduction - Page 423by Cooper - Philosophy - 2002 - 584 pages[Sorry, this page's content is restricted]Limited preview - All matching pages Canonical Texts. Bearers of Absolute Authority. Bible, Koran, Veda, Tipitaka: A Phenomenological... - Page 254by Rein Fernhout, Henry Jansen - 1994[Sorry, this page's content is restricted]Limited preview - All matching pages Metaphors of Interrelatedness: Toward a Systems Theory of Psychology - Page 164by Linda E Olds - Psychology - 1992 - 205 pages[Sorry, this page's content is restricted]Limited preview - All matching pages Religion and Psychology: Mapping the Terrain - Page 335edited by Diane Jonte-Pace, William Parsons - Religion - 2001 - 340 pages... Jay 132 gender studies 3, 8, 129—59 Gergen,KJ.86,88, 111—12, 115 Gerkin,Charles 182 Gerson, Jean C. de 208 Ghose, Aurobindo 269-70 Gibson, JJ. 102 Gil. ...Limited preview - All matching pages