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May 31, 2008

It is not easy to believe in the inevitability of this self-limitation if Spirit is the creator

The existence and influence of other worlds are a fact of primary importance for the possibilities and for the scope of our evolution in terrestrial Nature. For if the physical universe were the only field of manifestation of the infinite Reality and at the same time the field of its whole manifestation, we should have to suppose that, since all the principles of its being from Matter to Spirit are entirely involved in the apparently inconscient Force which is the basis of the first workings of this universe, they are being evolved by it here completely and here solely, without any other aid or pressure except that of the secret Superconscience within it. There would then be a system of things in which the principle of Matter must always remain the first principle, the essential and original determining condition of manifested existence.

Spirit might indeed in the end arrive to a limited extent at its natural domination; it might make its basis of physical matter a more elastic instrument not altogether prohibitive of the action of its own highest law and nature or opposed to that action, as it now is in its inelastic resistance. But Spirit would always be dependent upon Matter for its field and its manifestation; it could have no other field: it could not get outside it to another kind of manifestation; and within it also it could not very well liberate any other principle of its being into sovereignty over the material foundation; Matter would remain the one persistent determinant of its manifestation. Life could not become dominant and determinative, Mind could not become the master and creator; their boundaries of capacity would be fixed by the capacities of Matter, which they might enlarge or modify but would not be able to transform radically or liberate.

There would be no place for any free and full manifestation of any power of the being, all would be limited for ever by the conditions of an obscuring material formation. Spirit, Mind, Life would have no native field or complete scope of their own characteristic power and principle. It is not easy to believe in the inevitability of this self-limitation if Spirit is the creator and these principles have an independent existence and are not products, results or phenomena of the energy of Matter. Page 785 Location: Home > E-Library > Works Of Sri Aurobindo > English > The Life Divine Volume-19 > The Order Of The Worlds

Auroma is a helpful tool for studying the works of Sri Aurobindo and the Mother

SABDA – Distributors of the Sri Aurobindo Ashram Publications
Auroma
Introduction
Auroma is a software program that is helpful in reading, searching and compiling the works of Sri Aurobindo and the Mother. It accompanies the CD-ROM Selected Works of Sri Aurobindo and will accompany the CD-ROM Collected Works of the Mother when it is released in the near future.
Auroma is a helpful tool for studying the works of Sri Aurobindo and the Mother. It enables you to explore your favourite themes in detail by referring to several books at one time. The program displays each book in a series of pages corresponding to the printed edition of the book.
The Auroma search engine allows you to quickly search for words and to find quotations. With its help you can make your own compilation of texts or references with just the click of a mouse.
Software Updates
Regular software updates will be posted here, along with information on new features and improvements.
Future plans
New tools and features are planned for the future. Some of these will be available for download as soon as they are ready for release. Others will be available only with the next CD release of Auroma.

You can send your feedback and suggestions by post or email. Auroma Feedback Archives and Research Library Sri Aurobindo Ashram Pondicherry 605002, India E-mail auroma@sriaurobindoashram.org
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We are a community of 2000 people located near Pondicherry, Tamil Nadu, India. For more information on Auroville please visit www.auroville.org. People who are physically closer to our location will be given higher priority. ... drupal.org - Paid Drupal services - http://drupal.org/taxonomy/term/51/0

May 30, 2008

Our ecological, social and political problems have their origin in a higher sphere

Vertical Man the Microcosm, Horizontal Man the Microchasm by Gagdad Bob For as Sri Aurobindo wrote, our ultimate state "is a zero which is All or an indefinable Infinite which appears to the mind a blank, because mind grasps only finite constructions." This is why perceptive readers will have noticed that ... One Cosmos - http://onecosmos.blogspot.com/

Robert E. Wilkinson said... Until we recognize and accept this higher calculus of cause and effect, nothing will change for the better and the environmental catastrophe toward which we are headed will grow increasingly worse. But if we can accept the proposition that our ecological, social and political problems have their origin in a higher sphere and seek to address them in their true area of causation, then we can begin to bring about a change in the more external physical realms. The yogic work we are doing here, individually and collectively, is critically important because it reconnects us with the Earth at the most essential level, our common SOUL. And this is the only things that will bring about the desperately needed changes the world requires... Robert E. Wilkinson May 29, 2008 9:16 PM

May 29, 2008

If there can be any incarnation of the aspiration of modern man, then Sri Aurobindo was definitely an incarnation

01 May 2008 BABUL'S WORLD
The Veda and Sri Aurobindo's Light by Debabrata Ghosh

Those in this world are unfortunate who have not had the touch of Sri Aurobindo’s mind. In him the East and the West found the best meeting ground. He was in every inch a realist and in the perfectly integral sense of matter, a materialist per se. He never followed anything with any preconceived idea or whose veracity lied only on customary belief. He had a mind of a scientist who never accepts anything without verification of its reality. So he was not warmly welcome to the majority of religious persons of India –the country, perhaps best explored in his spiritual mission as a land of Divine Presence.

To the atheists he remains to be accepted as a great thinker or philosopher but is summarily refused for his vision of a future of mankind in a higher consciousness, notwithstanding his irrefutable logical explanations for such an unalterable destiny. Actually the materialists also follow a religion like the believers. The difference is that they are not aware that their system of seeking is also based on their absolute faith in the system itself –the system, Mind works with, under an integral process in evolution. The believers here in India are deeply rooted in Mayavada of Shankaracharya. So some believers even think of him as an atheist for his taking up of matter as something in the scheme of his sadhana.

If there can be any incarnation of the aspiration of modern man, then Sri Aurobindo was definitely an incarnation. He accepted with due regard all the positive progressive elements of modern man. So he assured his devotees that he had tested his every spiritual realization more rigorously than a scientist testing his result before declaring it to be true. He never accepted anything which he had not personally realized.

He was a pedant in the general sense of the term. But he never accepted that he would go to be known as a savant or philosopher. He wrote on many things of human activities. But to any serious reader he appears to be telling from his own understanding and solid realization. Sri Aurobindo –was not a scholar in the mechanical and current sense of the term. But if he felt a need to know anything for some purpose he studied the subject and became a master of it. But he didn’t study in the usual way. Whenever he took up something seriously – he went on researching on the matter. In this matter his characteristic inclination was more akin to western scientific researchers. He never insisted people – whenever he required addressing people outside his own spiritual community in the Ashram, he expected them to be rigorous in finding the real and the system must be secure and fool-proof. So had there been no Sri Aurobindo – the hymns of the Veda still remain to be “the sacrificial compositions of a primitive and still barbarous race...”

Now it is for Sri Aurobindo with his scholarly and scientific efforts the secrets have been revealed before people. He refuted with his irrefutable light, Sayana and the later western scholars. Though there were three modern Indian contributions viz. Tilak, T. Paramasiva Aiyar and Swami Dayananda Saraswati but - none of them were free from conjectural opinions and can stand the rigorous tests that are essential in the matter...

Thus had been the beginning of his search and subsequent research in the seclusion of his lone room in Pondicherry. But before that he had been struck with some of his observation during his stay in Southern India for political activities which ultimately intensified his involvement with the secret of the Veda. It is always better to read in his own words, his own experiences... So Sri Aurobindo had to depend on his own understanding based on his irrefutable logic and his overriding wisdom-still unparallel in this realm of the Veda.

I have had to relate all this to those who have not read Sri Aurobindo’s voluminous book - “The Secret of the Veda”. I have had to inform them the basic problems of discovering the secret of the Veda in absence of any recorded history of that far ancient era of human civilization and the absence of a well-formed and matured Science of Language.

Surprisingly, a very recent revelation from The Indian Genome Variation (IGV)’s mammoth effort to analyse genetic variation across the Indian population has erased the dividing lines that separate caste and religious groups. The study by a consortium of six Council of Scientific and Industrial Research (CSIR) laboratories and the Indian Statistical Institute, Calcutta has arrived through the process of their research studies that Dravidian lineages have mixed with Indo-Europeans, Austroasiatics have mingled with Dravidians, and bridge populations in central India are blends of Dravidian, Indo-European and Himalayan groups. Their analysis also shows that Kashmiri Pundits and Kashmiri Muslims are genetically similar and share genetic similarities with Dravidian groups. It is also said that some Dravidian speaking population groups have Indo-European lineage.

I have cited only the relevant portion of the above scientific findings to show that it proves what Sri Aurobindo, first through his intuition and then through his intensive studies of Tamil and the Vedic vocables (and through his sadhana) firmly established that there exists no such distinctively separate physical roots that may divide the Dravidians and the northern Aryans. From this it becomes evident that the two seemingly different tongues - Tamil and Sanskrit may have ancient links (as Sri Aurobindo showed in his Secret of the Veda) hidden in the formation of Vedic words.

After this startling revelation – the Science of Languages requires to be a true and mature Science (free from conjectures) as advised by Sri Aurobindo almost hundred years ago... Links to this post 0 comments Posted by Blogger at 18:05:00

Harmonizing both the 'spiritual' and 'worldly' aspects of our life

Last Updated: 1st April , 2008
SAKSI is a Spiritual movement. The aim is to spread the message of Veda and Sri Aurobindo, which imparts awareness to lead a beautiful, harmonious, creative and happy life, individually and collectively.
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"Nothing has to be rejected, all has to be raised to the level of the divine consciousness" - Sri Aurobindo


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Our institute draws its inspiration from the great spiritual savants and scholars, Sri Aurobindo (1872-1950), The Mother (1878-1973), Sri Kapali Sastry (1886-1953) and Sri Madhav Paņdit (1918-1993). Their well-Known books emphasize the need for harmonizing both the 'spiritual' and 'worldly' aspects of our life. We have to take seriously the notion 'All is Brahmaņ'. We should become conscious of every act or thought in us so that we can indeed lead a beautiful and harmonious life.

International Centre for Integral Studies (ICIS) is a unit of The Gnostic Centre

International Centre for Integral Studies

International Centre for Integral Studies (ICIS) is an educational, not-for-profit trust, located in New Delhi, India. It is a unit of The Gnostic Centre (www.gnosticcentre.com).

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Paradigms of Psychological Knowledge: A Historical & Cross-Cultural Perspective
Teacher: Suneet Varma
This course presents an overview of the major Indian and Western paradigms of Knowledge, culminating in an explanation of the paradigm presented by Sri Aurobindo.
Consciousness Approach to Modern Poetry in English
Teacher: Goutam Ghosal
This course explores the poetry of a few well-known and some lesser known poets from UK, USA and India, through the perspective of consciousness.
The Integral Way of Sri Aurobindo
Teacher: Debashish Banerji
An aspiration for a perfect knowledge, a perfect will and a perfect love and happiness are intrinsic to the evolving manifestation, since it is an absolute and self-conscious Being which has involved itself in this Becoming. These aspirations co-exist in the human being, seeking for their separate fulfillments. It is Sri Aurobindo’s teaching that the destiny of the human species is to achieve an integral consciousness, in which these aspirations find their natural goal and to transform human nature and society through the power of this consciousness. The Integral Way of Sri Aurobindo explores how this can be achieved, some of the experiential consequences of the process and the significance of our contemporary conditions towards this goal.
Vedic Studies in the Light of Sri Aurobindo
Teacher: Vladimir Yatsenko
This course is an introduction to the Vedic Mythology, Metaphysics and Psychology in the light of Sri Aurobindo and The Mother. The course also draws upon the traditional commentaries of Yaska, Panini, Bhartrihari, Shankara, Sayana and modern scholars such as BG Tilak, Kapali Shastri, etc.
An Introductory Approach to Indian Culture
Teacher: Kavita Sharma
This course presents an overview of some of the key concepts of Indian thought and philosophy that have shaped the Indian society and culture through the ages.

INTERNATIONAL CENTRE FOR INTEGRAL STUDIES (ICIS)
International Centre for Integral Studies (ICIS) is an educational, not-for-profit trust, located in New Delhi, India. It is a unit of The Gnostic Centre (www.gnosticcentre.com). ICIS offers online postgraduate level courses in liberal arts through a consciousness perspective, derived largely from the spiritual philosophy of Sri Aurobindo and The Mother.ICIS is not affiliated to or recognized / approved by any state/ central government statutory bodies or agencies like UGC /AICTE/ UNIVERSITY. All courses are autonomous. ICIS does not award a Degree. For its courses, it offers ICIS postgraduate course certificates. Contact: admin@integralstudiescentre.org
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May 28, 2008

It took us more than fifty days to cover almost the whole of Orissa

Sri Ramakrishna Das
by Prof. Chhotenarayan Sharma Souvenirs/Souv_AC_2008

The discipline Babaji had acquired in his Sadhana at Ayodhya had prepared him for necessary endurance and peace, but it was not sufficient for the new adventure. The Integral Yoga includes even the body which in the Yoga is to be endured only as long as it lasts without any programme for changing it or transformation. It simply means that body has to be endured or tolerated without special attention paid to it. Old age, disease or death are to be seen as unwanted inevitable guests which are like necessary arrangement of Nature to facilitate our change of the body like the changing of the old garment for the new one. And this change goes on till a person acquires a spiritual status to attain liberation called Mukti or Nirvana. It was for the first time that Sri Aurobindo speaks of the evolutionary march of nature towards spiritual transformation. This is what the Divine Creator intended by casting himself into the world. The Vedas call this Self-sacrifice of the Purusha.

It is Purusha, the Supreme who by his self sacrifice called in the veda as Purusha-yagnya that transformed himself into matter and became the foundation, the basis of all creation. In fact Purusha the Supreme who is the Truth Consciousness and Bliss sacrificed himself into his own opposite and became the very inconscientopposite of what in his true status he himself is. Sri Aurobindo as an avatar, incarnating the Supreme descended into the very depth of the inconscient, which is like an absolute night and storehouse of all the contrary elements like a thick and impenetrable shadow of the Supreme. It is like an endless depth of the contrary features, dark and inconscient opposite to all positive features. Sri Aurobindo’s Yoga meant wooing the heart of this dark shadow and making it consent to change. As such it was an impossible endeavour for whatever goodwill and sincerity man could command in his efforts. A supreme intervention was needed.

Mental consciousness which is the highest manifest now in the earthly life with its repeated attempt has brought its evolutionary march to almost the end of its possible capacity. A new manifestation was needed which brought a higher consciousness and force, light and power. Sri Aurobindo called it the Supramental Consciousness.

And it was in the very nature of the evolutionary march of earthly life that it should be so. Sri Aurobindo, in a sense, reviews the earthly life and presents a cogent picture of it relating the whole of creation to a meaningful organised picture as a willed movement of The Supreme. It is an unfolding process and the earthly life is at present passing through a period which is in his words ‘The Hour of God’. It is a period marked by upheavals of unprecedented nature. It is also a period of difficult but willed choice and movement. The help of the Supreme is there, but man embodying the highest consciousness in earthly life has to make a choice and effort in the right direction.

This is almost the superficial summary view, the sadhaks of Sri Aurobindo’s yoga are called upon to do. Babaji had not only opened for it, but threw himself heart and soul to its realisation. It was indeed a Herculean resolve that he had taken from an old customary sadhana to an adventure which even the most advanced in life were questioning. But did not have much organized schooling but he partook of the native intuition of very ancient India and he plunged himself in to the very heart of its secret. And in this effort, he also knew that he was partaking into an endeavour that advanced towards a collective fulfillment.

And it also meant sharing the collective difficulty. It was after Sri Aurobindo’s withdrawal and more after Supramental Descent in 1956 that the ideal proclaimed by Sri Aurobindo and The Mother was sought to be taken beyond and proclaimed to the outside world. Babaji by his inner growth and training was naturally inclined and inspired and spoke to those whom he found curious and open. In the Ashram he was working hard to cultivate his body and open his physical towards the new consciousness. The mood of the Ashram was also showing change as increasing number of aspirants could get admission now. The number of Oriya sadhaks was not much in the Ashram and Babaji who was eager to get Sri Aurobindo’s and Mother’s book translated had to take the help of C.C. Dutta (Sri Charu Chandra Dutta) a Bengali- a retired I.C.S. officer now settled at the Ashram. It was a difficulty from which he could be saved only when proper persons became available for the purpose. Babaji’s sincere aspiration and prayer was bountifully answered by the Divine and the heart of Orissa opened to the Ashram.

A number of Oriyas came and a separate office for Orissa called the Navajyoti office was opened. It was in the early sixties that Babaji appeared to be deeply anxious for the spread of the new ideal. For Orissa he was highly solicitous. While still doing sadhana in Ayodhya Babaji was known to many devotees in the Hindi belt of India. But the response from there was poor. We find a curious rhythm in the steps, the developing consciousness has taken. The Vedic Age seems to have been in the northern part of India. The age of the two Avatars Sri Ram and Sri Krishna is towards the middle, of the Buddha still eastward and Sri Aurobindo still further. Beyond the Bindhyas Mountains great commentators saints and sages were born. It is only now Sri Aurobindo has combined both the functions and he represents a global action. It is not only combining North or South of India but combining the East and West of the Globe- in fact the whole world.

Sri Aurobindo represents a rounded movement. Babaji wanted that his own people know this message and follow it. It was such a vision that seems to have inspired him that he prepared to go to Orissa. It was I think in the year (1969?) that he took a detailed travelling in Orissa. He was accompanied by Shree Ram Nath Panda of Jeypore and myself. In his journey he met and discussed with many people and it was indeed a sight to see that some of the conventional people were so easily moved by his arguments. To me it was a great experience! In our journey we were mostly kept at the same place. I could then see Babaji sitting for quite long in the night. Even mosquitoes did not seem to disturb him so much as they did disturb us. I told Ram Nath Babu that Babaji not only knew more about God but about tiny things like mosquitoes also.

It was then uttered just in joke, but now I think over the truth of the old saying which reminds us of the wisdom that proclaims of a supreme truth knowing which all is known. ..... we moved from place to place and it took us more than fifty days to cover almost the whole of Orissa. On the way Babaji was igniting a fire. For it was due to the response from Orissa, a number of people came attracted to the Ashram and it appears that the heart of Orissa opened itself to the Ashram.

The Oriyas are simple unspoiled by too much intimacy to and enamoured by the flood gates of western culture. They still cherish the old wisdom of which Babaji was a living symbol. Babaji had a sincere collaborator in the form of Professor Prapatti who did the ploughing of the field if Babaji can be thought to have sown the seeds. Subsequently Babaji went to Orissa but rarely. He stayed in the Ashram rendering physical work as sadhana of the most material aspect of life, but by doing so preparing a solid foundation for its copious flowering.

In the Ashram Babaji lived like a sadhu or saint. It was the result of his previous initiation at Ayodhya. But he was not bound by its form and he could modify or change his ways if he found them a hindrance in any way. We have seen while living in Ayodhya Babaji had many admirers. Some wanted him to initiate them. But there was only one whom he had initiated! He had come to the Ashram and was here for about a month. Thus we see that some of his old associates came to the Ashram and I think some of them wanted to take him back to his old order but they went back defeated or changed.

For the people of North India an elderly sadhak of the Hindi belt was given the responsibility of mediating their correspondence to the Mother. Babaji had taken to this intermediary authority with due reverence and that attitude of reverence he kept throughout. Thus Babaji appears like a bridge between the old and the new. He loved the old, was opened to the new, and was on a sincere journey to realize the Truth which wears all forms and is ever new. He had acquired an intuitive sight which revealed to him the things that lie hidden for us.

To exemplify it can be said : Once there was a person who unreasonably was proving himself troublesome to X. The Divine Mother had withdrawn from the body and X went to the Managing Trustee. But the man would not listen. X approached Babaji. He wanted to see him. X arranged a meeting with this man. Babaji later on told X that he will not leave and that he will have to be forced. He suggested a law suit which miraculously worked and the man had to leave. There have been many example of showing some powers that are unseen for commoners.

Brahman is Evolution

I Pity You All May. 27th, 2008 at 9:54 AM What College Does To Your Mind

- One of Aurobindo’s first statements, is that while science may have deduced the method where by atomic infinitesimals combine to achieve an end (H2O=water) they have failed discover how such a formula (or strategy) for such things managed to occur in the first place. How did this formula determine the appearance, substance, and material manifestation of water? (Ex. We see that a seed becomes a tree and can follow the line from start to finish, but we have not yet discovered how a huge oak can grow from such a small seed. I enjoy how he credits science with what amounts to a ‘good try’ on their part, but really no closer to ‘reality’.

What I like here is how Aurobindo applies this theory with a more relative approach when he speaks about human cognition, citing masters such as Shakespeare and asking how one man could have produced such masterful works like Hamlet, or Symposium. While we might dissect Shakespeare’s brain, will we ever be able to tell just exactly where he got his ideas from? Will we ever conceive just why his comedy and tragedy stuck with us and resonated in our brains to such a point that it is required reading through our schools? Why did his work offend? Why did it delight? Will we ever have a way of knowing? Scientifically, we could dissect Hitler’s brain, but would it give us a reason for why he acted to destroy the Jewish people as well as a number of other minorities? Pragmatically, Aurobindo agrees with science, referring to it as ‘correct and infallible in governing the process of nature’. But its flaw, as he puts it, is that science does not disclose the how or why.

- In his argument of Chance as a conceivable reason for existence, Sri talks about the dual nature of Chance, in which a paradox is created by the appearance of undeniable order on one part, and freakish, random acts on the other. An unreliable force acts at random and creates (and I would assume destroys) without any principale. Determining facts come through only as a matter of action reoccurring again and again until something happens. His problem with this hypothesis is the infinite number of possibilities that could occur from such an arrangement are such that it is unlikely anything could have evolved from such chaos and disorder. For Aurobindo, there is too much in this world that insists on an acting order or sense of will for mere Chance to be responsible for everything. He argues for the mechanical necessity of Nature, how it works according to it’s own preconceived will (on this point even Aquinas commiserated).

By this example, we see that in order for the random acts of Chance (which are repetitious) to work, the same outcome that is predictable in nature would be unlikely to occur more than once. In fact his argument against Chance and Necessity tie together so well they are practically inseparable. What Aurobindo really argues for hre is a sense of tranquility and reassurance. How could anything form from Chance and chaos? Well that’s obvious. It couldn’t. Something had to exist which was assured of it’s own intentions so as to be able to maintain order through an infinite number of possible outcomes. Something with a steady ‘hand’ so as to guide evolution and all of existence to the place it is currently at and where it will eventually go.

- While one might believe that the previous argument would favor a Judeo-Christian God just as easily as a Hindu Brahman, in this argument against the likelihood of an extra-cosmic being (I.E. God), Aurobindo first states the reason for an extra-cosmic being would be as such for it use a blank canvas for it to create upon ‘dumb and obedient’ beings that are subservient to it’s will. If all things around us are the thoughts of an extracosmic Divine will which is responsible for all mater, artistry, law and order than there need be no evidence of his existence. It would be capable of interring a manner of Itself into all beings, evolving them far enough to believe in It’s existence and nothing more.

If this were true, than why would this Divinity create so many unappealing results within it’s universe. This would also turn the Divinity into a pawn in it’s own game, and like Chance, relax to infinite possibilities. Answer: It wouldn’t. it would be content with it’s own companionship and thusly exist within itself and nothing else. Nothing else would be needed. But this is not the nature of us. Humans are intelligent being, capable of learning and developing on a multitude of levels. Why would such beings exist if they were not needed? If God was all internal than why would anything outside of God exist? Aurobindo’s answer is that nothing does. For Aurobindo, there is Brahman, an all encompassing deity that not only comprises the universe, but everything within it. He solves the conundrum by the statement that Brahman is all things and all things are Brahman.

- This assumptions removes many of Aquinas’s statements such as an original Mover, original Cause, and Non-existence. Brahman is both the mover an inherent in that which is moved. This follows scientifically that Brahman is the potentiality which is originally there in all things. Brahman is the original Cause for existence, due to the fact that he is existence personified. One could even say that Brahman is Evolution, the driving force that makes all things progress or digress.

For Aurobindo the only finite acceptable reason is an involved Consciousness, one which builds upon it’s own Energy as a means of evolution and manifestation, to ‘expand’ or build ‘within’ itself the entire universe. It does this by creating it’s own opposition through which to ‘mature’ and yet the entire time is fully and utterly aware of it’s own strategy to this end. He goes on to state that the mechanical appearance of nature (it’s necessity) only appears that way, working within it’s own confines to continue the learning cycle. (Essentially, Aurobindo is considering the universe to be a living being) Tags: , , , , , , , , , , ,

May 27, 2008

Summer camp on integrated yoga from 29.5.2008 to 7.6.2008

Integral Yoga Summer Camp 24 May 2008 by Chennai Plus

Sri Aurobindo Society Centre functioning at AP 514, J- Block, 8th Street, (Behind Sri Devi Hospital, 16th Main Road), Anna Nagar, Chennai – 600 040 is organizing a summer camp on integrated yoga from 29.5.2008 to 7.6.2008 between 6.15 ...chennaiplus - http://chennaiplus.net

Shruti Foundation Course on Indic Systems of Psychology and Consciousness at Nainital from June 29- July 12, 2008

Shruti Foundation to Hold Course on Indic System of Psychology and Consciousness
Source: http://shrutifoundation.org/images/Nainital_Poster,_May_2008.pdf DELHI, INDIA, May 26, 2008: (HPI note: following is a press release.)

Shruti Foundation announces its Certificate Course on Indic Systems of Psychology and Consciousness (along with Spoken Sanskrit Training) from June 29 - July 12, 2008, at Van Niwas, Sri Aurobindo Ashram (Delhi Branch) Naintal. Short treks with the local guides and yogasanas by Swami Vidyanand are also a part of the integral experience.

This course is a concentrated form of a 4-month curriculum designed, developed and facilitated by us for Delhi University, LSR College, Psychology Dept, New Delhi, but has many aspects such as yogasanas, Spoken Sanskrit, music and the joy of the hills. The Venue is Van Niwas, Sri Aurobindo Ashram, Barapathar, Nainital. This entry was posted on Monday, May 26th, 2008 at 4:38 pm and is filed under Hindu Press International.

Sri Aurobindo’s Action does necessarily need, finally, to include the political aspect of the Society into Its scope and range

Barin Chaki Ever remain young. Thursday, May 22, 2008

Tusar Mohapatra
Tusar N Mohapatra, Director, Savitri Era Learning Forum, Ghaziabad, U.P., India, and the owner of the blog Aurora Mirabilis and several others, came to meet me at my residence on 14th May 2008. It was a meeting after two decades. We often met at Matruvihar, Sundargarh, during the period from 1985-1987, when I was at Sundargarh.

On 14th May, 2008, we had discussions about several matters concerning The Mother and Sri Aurobindo and Their Work on earth. Also he explained about Savitri Era Political Action.

Sri Aurobindo’s Action does necessarily need, finally, to include the political aspect of the Society into Its scope and range. As the political action is an essential, unavoidable and inevitable aspect of the Society, it has to be brought under the Scope of the Change that the Supramental Descent is already bringing on earth.

Tusar Mohapatra has begun a new course of Action that none has yet started. I felt that it was the Mother’s Will that is initiated through him. The beginning may be difficult and hard and slow, apparent failures may be there. But the steps will be taken.

It seemed to be a short meeting. Due to worldly circumstances, our talks ended abruptly. I still feel the need to talk to him. When we met and had the exchange of thought, it seemed to me that two horizons are meeting, at the silent Force of The Mother so willed.

Surely, we will work together.

Barin Chaki 22-05-2008
Posted by Barindranath Chaki at 7:20 AM Labels: ,

The Mother and Sri Aurobindo have never said anywhere that there would come a third Avatar, after Them

from M Alan Kazlev to"Tusar N. Mohapatra" <tusarnmohapatra@gmail.com> date 3 May 2008 04:20 subject Re: Savitri Era Learning Forum : You have not yet attained the lived experience o...

hi Tusar
I read Robert's long reply and wish I had seen it before I sent you that short message.

I do not at all doubt the sincerity and good will of of the disciples or students of PNB, and there is much useful insight in their words. Unfortunately, it is mixed with the demand that PNB be accepted as a Supramental Avatar (although to be fair to them, they do not say that she is equal to Sri Aurobindo and the Mother (to me that would be the greatest hubris), only that she is third in the line of succession.

But one could say that anyone who is inspired by Sri Aurobindo and the Mother's magnificent Teachings and Work is in the line of succession. So sure, Thea is, but so is Robert and you and I and the entire Integral Yoga community. It is rather ironic that while Robert (who seems to me a very decent guy, and to whom I wish only the best) refers to "a religious dogma which you and others preside over as the final authorities of their message", it may be equally said that he and the other students of PNB likewise have created a religious dogma, a mental, rather than a supra-mental, realization.

It could be argued for instance that an example of such a mental dogma is "the Law of Three", with its Theosophical-style correlations and intellectual-astrological overtones; then quoting Sri Aurobindo for authority. To me this seems like a sort of Biblical interpretation in a cosmos governed by "laws", rather than as the spontaneous Play of the Supreme. I'm certainly not denying that there are what are generally called "laws" of nature, although "rules" would be a much better term, because "laws" implies a law-maker, and hence the whole biblical monotheistic approach, but these "laws" or rather rules only apply at the lowest levels, not to the Divine Itself, Who can never be limited in such a way.

So who is one to believe, when each side has such a firm mental opinion, strong arguments, and of course it is only one's own camp that is in the right, and the opposite camp in error?

This is how the mind works, it talks a tiny part of truth (or for that matter of falsehood) and claims absolute authority on the basis of this. And as Sri Aurobindo explains in his profound letter on the Intermediate Zone, even with spiritual insight and experiences, one can still fall into error! The only sure guide is the Psychic Presence, that is the only thing that can lead us beyond the mental realisations and the intermediate zone experiences to, in Robert's words (the Thea people do have a nice turns of phrase) "the lived experience of their message"

Robert rebukes you because "You have not read the first word of any of Thea's books". Well, fair enough, but I have, although certainly not to any depth (so he could equally take me to task). But enough to reveal to me the contrast between Thea's very intellectual approach (which is evident even in Robert's letter with his long comments on the "Law of Three"), and the spontaneous Light that shines through Sri Aurobindo and the Mother's words. I am not denying that PNB makes some intriguing observations; e.g. in one of her books she shows that teh outline of the original (pre-partitian) India is the same as the astrological sign of Capricorn (make of that what you will!), and I have been told by a friend that she was talking about galactic alignment long before the current New Age movement caught on. I am not an expert in these fields so I cannot comment. All I do know is that, no matter how sincerely I look, I do not find in her writings the profound Light and inspiration I have found in Sri Aurobindo and the Mother's words.

Add to that PNB's curious claim that her son, known as "the Fourth" (what happened to the Law of Three?) is the reincarnation of Sri Aurobindo (i am not joking). This seems to be an example of the danger, on encountering the great power of the Intermediate Zone, of grandiose opinions. And this is an even bigger reason why I do not consider PNB to be the sole and legitimate successor of Sri Aurobindo and the Mother

+++

Saturday, May 03, 2008 Some Viewpoints
There has been some correspondence between "Tusar N. Mohapatra" tusarnmohapatra@gmail.com and Robert E. Wilkinson robtw@sprynet.com of which copies were sent to me by Tusar. The mails are several and I have gone though them all. I also find a message from M Alan Kazlev in this regard, which I quote below:

hi Tusar I do find the students of PNB (Thea) to be sincere and decent people. It is just that, like you, I cannot agree with their belief that PNB is an avatar. best wishes alan

I fully agree with Alan.

OOOOO

On perusal of the message of Robert to Tusar, I find that there has been attack on Tusar that he arrogantly proclaimed the words of Robert to be “dishonest concoctions, spiritual distortions and contagious curios.” Robert declares that Tusar’s words are an indignant snarl and arrogant proclamation. So, Robert has tried to bat in the same fashion that he thinks to be the fashion of Tusar’s batting. If Tusar’s presentation does not seem to him to be Supramental, Robert’s claims are also not Supramental. The Supramental does not at all have the necessity of similar actions and reactions, of trying to prove Itself before others that It is present. When the Sun rises, darkness recedes. One does not search out the Sun by lighting a torch or a lamp. Robert has rightly quoted the following :

"The significance of our existence here determines our destiny... If there is a Being that is becoming, a Reality of existence that is unrolling itself in Time, what that being, that reality secretly is what we have to become, and so to become is our life's significance." [Life Divine : Sri Aurobindo]

If there is a Being, there is a becoming. This is known by all who are in touch with the Truth Sri Aurobindo represents. This Becoming is an Involution and Evolution of the Being, from the Being.

There is a reference to a frozen duality of BEING : obviously, that is a reference to the dual godhead of The Mother and Sri Aurobindo. Are They frozen, without a third principle? To say that would really be too much of indignation and disdain. If The Mother and Sri Aurobindo are frozen, who else can be there to lead the onward becoming towards the New World? Has anyone the audacity to say that someone else is there to liberate Them from the frozenness?

The Mother and Sri Aurobindo have never said anywhere that there would come a third Avatar, after Them, to complete Them. Of course, there will be others who will carry onward and complete The Work which They began. They will be Their instruments. Even there may be some Vibhutis, as described in the book The Mother.

To bring in and add the Idea of Trinity and Trimurty and the references to Triguna and Tridosha in order to activate the Frozen Force of Sri Aurobindo and The Mother, does not simply fit in the Philosophy and Teaching of Sri Aurobindo. His Teaching is complete and the most synthetic — it excludes nothing. Nothing is left there so that someone else will fill up the gap.

The Idea of Trinity etc was not new or unknown to Sri Aurobindo. According to Him, the Trinity is the Transcendental, the Cosmic and the Individual Divine.If one still presses the idea of Trinity, I would say that The Mother has already answered the question. She said to Huta:

Love. love and love as much as you can … the Lord, Sri Aurobindo and me. None of this love is wasted.

And one may still argue that The Mother referred to Sri Aurobindo by saying the words ‘the Lord’. But it is not so. There was a question asked to The Mother:

Mother, what is the difference between the Lord and Sri Aurobindo?

The Mother says:

There is no essential difference, but the Lord is All and Sri Aurobindo is a part but Conscious of the Supreme Lord of whom He is an emanation.

Thus, those were the Ideas of Trinity Sri Aurobindo and The Mother had.Conclusively, I say that I have a great regard for Thea [PNB] as a great spiritual person and have read some of her writings, and all her followers and students have every right to regard her in the way as they think best, for she is a Guru for them. However, I do not regard her to be an Avatar.

And I have no intention to question the faith and conviction of Roberts, who is on his Way.

Barindranath Chaki 03-05-2008 Posted by Barindranath Chaki at 12:20 AM Labels: ,

+++

from Robert E. Wilkinson <robtw@sprynet.com> to "Tusar N. Mohapatra" <tusarnmohapatra@gmail.com> ccskambha@sancharnet.in , Lori Tompkins <lotus@saber.net>, Patricia Heidt <pheidt@sancharnet.in>, Jeanette Caurant <caurant@msn.com>
date 9 May 2008 20:51 subjectA Matter of Supramental Knowledge

Dear Tusar,

I hope you have had time to think about the points I raised in my last letter and to contemplate the Mother’s displeasure with your disgraceful behavior. I feel that the time has come now for you to make amends for your baseless rejection of Thea’s work and her role as the Third Principle in the Supramental Line. In my last, I gave you numerous examples of the validity of the triune manifestation, not to mention Sri Aurobindo’s own emphasis on this underlying ‘Triple Principle’ throughout all his written works. Since you have taken it upon yourself to ignore the facts and act as an uninformed impediment to the progress of this epochal yoga, I must now insist that you read Thea’s major works: The New Way, Vol. 1 – 3 * and discuss them openly on your blog. If our situations were reversed, I am sure you would consider it a point of honor to insist that I do the same. Aside from discovering the error of your ways, perhaps this will also serve in some way to redeem your long standing insincerity regarding the unique body of Supramental Knowledge that Thea has given to the world. I believe you know in your heart that the Mother would insist on nothing less.

You may order these books from Jeanette Caurant at Æon Books by writing her at: caurant@msn.com. As a preliminary step to your study, I further insist that you read the “Chronicles of the Inner Chamber” that the Matrimandir Action Committee has posted on our website: http://www.matacom.com . It may interest you to know that a complete copy of the "Manifesto and Chronicles of the Inner Chamber" has been accepted and preserved for posterity by the Ashram Trust as a permanent part of the Auroville Archives collection for researchers who wish to learn the indisputable facts of the Mother’s original vision of her Inner Chamber. In addition, these Chronicles and Updates bear ample testimony to the ever-replenishing source of higher knowledge that is the Mother’s Vision and what she called “A Symbol of the Future Realization.”

I look forward to your reply. In the Service of Truth, Robert

*The New Way Vol. I & II: A study in the rise and the establishment of a gnostic society, Volumes 1 & 2, by Patrizia Norelli-Bachelet, at $45.00, from Æon Books, ISBN: 0945747063. The preeminent symbol of a new consciousness now manifesting upon the Earth is a cosmological structure known as the Mother's Inner Chamber. This sacred structure is a living manifestation of the descending Truth-Consciousness into Earth's atmosphere and symbolizes Earth's emerging Soul. Written into its architectonic structure are keys to the harmonies of the cosmos and the secrets of Supramental Time. Ms. Norelli-Bachelet explains the origins of this contemporary temple design and its occult measurements which define the evolution of consciousness on this planet.

The New Way, Volume III by Patrizia Norelli-Bachelet at $36.00, Rs 750 from Æon Books, ISBN:0945747039. In this volume the INDIVIDUAL is featured in his evolutionary journey. The contemporary process of evolving a completely new condition of being, called the Supramental by Sri Aurobindo is the theme of this volume. To illustrate the method, the author reveals the occult significance of Leonardo da Vinci's Vitruvian Man, the famous drawing of a man within a circle and a square which she calls the Universal Being. On the backdrop of the Mother’s Inner Chamber, the central revelation of Volumes 1 and 2, through Leonardo’s drawing the author carries sacred art to dimensions never before reached. The author also elaborates further on her discoveries concerning Time and its role as an ally in the evolutionary process we are all experiencing. She writes about the importance of experiencing Whole Time, the complete cycle of experience, previously unknown and now open to humanity and with it the ultimate conquering of Death.

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INVITE YOUR PARTICIPATION IN 2ND INTERNATIONAL CONFERENCE ON INTEGRATING SPIRITUALITY AND ORGANIZATIONAL LEADERSHIP (
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May 02, 2008

You have not yet attained the lived experience of their message

from M Alan Kazlev to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com date 2 May 2008 09:04 subject Re: Savitri Era Learning Forum : It is impossible to speak authoritatively of the...

hi Tusar

I do find the students of PNB (Thea) to be sincere and decent people. It is just that, like you, I cannot agree with their belief that PNB is an avatar.
best wishes alan

from Robert E. Wilkinson robtw@sprynet.com to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com , Lori Tompkins lotus@saber.net ,
date 2 May 2008 18:00 subject Re: Savitri Era Learning Forum:

My Dear Tusar,

People such as who have come to Sri Aurobindo’s work without a direct understanding forged in the fires of a yogic tapasya believe only in the IDEA of Sri Aurobindo and the Mother. You have not yet attained the lived experience of their message. And because of this limitation, you have unknowingly entombed this greatest spiritual work of the Age in a religious dogma which you and others preside over as the final authorities of their message. This is not a Supra-mental realization but a MENTAL one. When what I write challenges your dogmatic mental beliefs, you respond with an indignant snarl, arrogantly proclaiming my words to be “dishonest concoctions, spiritual distortions and contagious curios.” What unbelievable hypocrisy. You have not read the first word of any of Thea’s books yet you dismiss her as an irrelevant interloper. This is beyond arrogance, it is simply dishonest.

Everything you have written here about philosophy and ontology is an old mental view based on BEING and its correspondences. By this approach you attempt to FREEZE Sri and the Mother as the eternal symbols of Purusha and Prakriti, with no movement or continuity but this is NOT Sri Aurobindo’s message. He wrote:

"The significance of our existence here determines our destiny... If there is a Being that is becoming, a Reality of existence that is unrolling itself in Time, what that being, that reality secretly is is what we have to become, and so to become is our life's significance." The Life Divine, Chapter 28. - Sri Aurobindo

In order to move beyond this frozen duality of BEING into a dynamic reality of existence and Destiny, a THIRD principle is required to add synthesis and Becoming. This is a fundamental principal of Vedic knowledge. It may be called “the Law of Three” for it expresses an irreducible truth that at the heart of the creation lies a tripartite harmony of energy or “seed” from which the entire cosmos evolves. The three principle gods of India, the “Trimurti” of Brahma, Vishnu and Shiva are representative of this essential truth and reflect its supreme importance. The ancient tradition of Ayurveda honors this essential harmony of Three as the “Tridoshas” (the three energies), the primary factors of the human body that govern our health. In the Bhagavad Gita this occult knowledge is described as the “Three Gunas” and is extolled by Krishna as the basis of an Ultimate Wisdom. In Christianity this eternal formula is simply known as the “Trinity of God.” In more modern times this sublime principle was appropriated by the philosopher Hegel to describe his dialectical process of Thesis, Antithesis and Synthesis.

The ‘Law of Three’ permeates myth, legend and religious forms because it is an irreducible archetype. For this reason, among many others, I find it stunningly naive that you and many of the followers of Sri Aurobindo and the Mother have glibly dismissed Patrizia Norelli-Bachelet (Thea) and her prodigious body of Supramental knowledge as irrelevant to their epochal yoga. Was it not Sri Aurobindo himself who wrote?

“While the Divine is One, it is also manifold... It is at once Transcendental, Cosmic and Individual. By knowing the eternal unity of these three powers of the eternal manifestation, God, the Cosmos and the Individual self, and their intimate necessity to each other, we come to understand existence itself.…” Sri Aurobindo, The Synthesis of Yoga

Until this error is corrected, we will continue the religious worship of Sri Aurobindo and the Mother with no real understanding of their message and this work will languish for another forty years.

Perhaps you will remember Tusar, that the Mother herself said that the leadership of this work would be based upon REALIZATION, and KNOWLEDGE. And how is this leadership to arise if people who have been given the sacred responsibility of broadcasting Sri Aurobindo’s message to the world use it to indulge their own intellectual hypocrisy? The Hour of God is upon us now as never before,

“…woe to them whose ears are sealed to the call… and thrice woe to them who are strong and ready yet waste the force and misuse the moment, for them is irreparable loss or great destruction.”

Perhaps you should take this to heart.

In the service of Truth, Robert

----- Original Message ----- From: Tusar N. Mohapatra To: Robert E. Wilkinson Cc: Lori Tompkins Sent: Thursday, May 01, 2008 11:37 PM Subject: Re: Savitri Era Learning Forum : It is impossible to speak authoritatively of the...

[In many respects, Buddhism is very much like science. One starts with the hypothesis that using attention in the prescribed way (meditation), and engaging in or avoiding certain behaviors (ethics), will bear the promised result (wisdom and psychological well-being). This spirit of empiricism animates Buddhism to a unique degree. For this reason, the methodology of Buddhism, if shorn of its religious encumbrances, could be one of our greatest resources as we struggle to develop our scientific understanding of human subjectivity." Sam Harris on Buddhism from Zaadz: ~C4Chaos' Blog (Crossposted from www.c4chaos.com)] An unabashed confession of how a Western mind falls for "methodology" and "empiricism" even in matters that demands abandonment and living within. [TNM] Posted by Tusar N Mohapatra at 9:02 AM 0 comments Links Sunday, October 21, 2007

Sri Aurobindo hits a sixer Through his Judeo-Vedic synthetic cosmology as delineated in The Life Divine, Sri Aurobindo was successful in refuting the hegemony of the Buddhist-Advaitic worldview. The octopus-like grip of Six Darshanas was also cut asunder. The Indian mind is now free to think without the logical positivism of Nagarjuna or Navya-Nyaya.
The work of six major philosophers in the West who were also engaged in a task more or less similar to Sri Aurobindo's at the time are quite noteworthy. They are Bergson, Teilhard, Alexander, Whitehead, Husserl, and Heidegger. They have produced revolutionary accounts of reality, each of which can be independently accepted as canonical.
But, thanks to Sri Aurobindo, along with the Six Darshanas, the six major western philosophers too bite dust. The copycats, sooner or later, are likely to meet the same fate. [TNM] Posted by Tusar N Mohapatra at 3:31 PM 0 comments Links Tuesday, November 06, 2007

Note on the Text of The Synthesis of Yoga links it to Sapta Chatusthaya. We seem to be perpetually in search of a process, a method, a system of practice. Therefore, Record of Yoga or Mother's Agenda assumes disproportionate importance for some people. It is an attitude that finds ready reception in the people of Western origin. But The Mother and Sri Aurobindo always insisted on steering clear of such grooves for "mind determines body." The Life Divine is the repository of all attitudinal re-engineering that we need to internalize. [TNM] 7:40 AM Posted by Tusar N Mohapatra at 8:46 AM 0 comments Links Saturday, April 05, 2008

Sankhya, enumeration and analysis, is science and epistemology; while, Yoga, synthesis, is philosophy and ontology. [TNM] 10:02 AM Saturday, August 25, 2007 Posted by Tusar N Mohapatra at 2:18 PM 1 comments Links

Dear Robert

The Knowledge that you are privileging is the Sankhya approach, also avidly pursued by the Theosophists, from which The Mother and Sri Aurobindo have rid us. I find no reason to be seduced by such curios that pop up every now and then and carry their contagion.

You have skirted the "Third" question that you "ambush" faith-market by riding piggyback on the names of The Mother and Sri Aurobindo.

Yours fraternally, Tusar

2008/5/1 Robert E. Wilkinson robtw@sprynet.com: Dear Tusar,

I find from your writings that you are far too intelligent to dismiss Knowledge simply on the basis of its being contentious. If this were so, Sri Aurobindo would never have survived since his teaching flew in the face of the spiritual teachings of the day. Exactly what about Thea's teachings do you find objectionable or distortions?

You see Tusar, if you will think about it, you will discover that you really haven't read her books, that your objections are based upon opinion and prejudice rather than fact. What you describe as "orchestrated positioning and publicizing" on our part is simply the natural outpouring of Realization, in the very same way that Tagore acknowledged Sri Aurobindo.

If you have an issue with that, it is easily solved through an honest and sincere discussion. Are you up for that or do you prefer to cling to your uninformed prejudice?

In the brotherhood of Knowledge, Robert

----- Original Message ----- From: Tusar N. Mohapatra To: Robert E. Wilkinson Cc: Lori Tompkins Sent: Thursday, May 01, 2008 7:57 AM Subject: Re: Savitri Era Learning Forum : It is impossible to speak authoritatively of the...

Dear Robert,

You know very well what is contentious, and yet want me to spell it out. Orchestrated positioning and publicizing of Thea as the "Third" is the basic objection from which other wilful distortions ensue. However, I have no intention to question your faith and conviction or your pet areas of research. All the best,

Yours fraternally, Tusar

2008/5/1 Robert E. Wilkinson <robtw@sprynet.com>: Dear Tusar,

Thank you for your explanaton. Since you are for spirited debate and discussion, perhaps you would like to tell me why you consider what I have posted to be a dishonest concoction and distortion. And please be as specific as possible about your criticisms. I completely disagree with your notion that truth will emerge through negotiation, for that would not be Truth but a mental concensus which, if you know anything about Sri Aurobindo, it completely antithetical to a Supramental consciousness. So let us discuss this question in a fraternal spirit on or off your blog.

With best regards, Robert

----- Original Message ----- From: Tusar N. Mohapatra To: Robert E. Wilkinson Cc: Lori Tompkins Sent: Wednesday, April 30, 2008 11:27 PM Subject: Re: Savitri Era Learning Forum : It is impossible to speak authoritatively of the...

Thanks Robert for the response, but the heading, as you are aware, is always mine. In this case, however, the Blogger slot for title didn't accept more characters; and then, no heading can encapsulate the whole message of an article.

That Thea is fundamental to your worldview is your personal choice. Not only, I don't subscribe to that, but also, my job is to oppose such dishonest concoctions, and spirited distortions. However, I am for debate, discussion, and communication. Let the truth emerge through democratic negotiations.

Yours fraternally, Tusar N. Mohapatra

2008/4/30 Robert E. Wilkinson robtw@sprynet.com: Hello Tusar,

Thank you for publishing my reply to David Frawley. I wonder if I could draw your attention to something that I find troubling. When you set up the heading, you wrote, "It is impossible to speak authoritatively of the future evolution of humanity without acknowledging the contribution of Sri Aurobindo." What I had written in my article was, "It is impossible to speak authoritatively of the future evolution of humanity without acknowledging the contribution of Sri Aurobindo and his line.

Your edit, perhaps unintentionally, left out the Mother and Thea as being a significant part of Sri Aurobindo work. I would very much appreciate you making that correction because it is so fundamental to what I writing here.

With warmest regards, Robert

----- Original Message ----- From: Tusar N. Mohapatra To: robtw@sprynet.com Sent: Wednesday, April 30, 2008 8:59 AM Subject: Savitri Era Learning Forum : It is impossible to speak authoritatively of the...
Tusar N. Mohapatra has sent you a link to a blog:
Blog: Savitri Era Learning Forum Post: It is impossible to speak authoritatively of the future evolution of humanity without acknowledging the contribution of Sri Aurobindo Link:
http://savitrieralearningforum.blogspot.com/2008/04/it-is-impossible-to-speak.html

May 01, 2008

I welcome you to the fold of Sri Aurobindo and The Mother

Chairman Message
Welcome....I welcome you to the fold of Sri Aurobindo and The Mother.

Indian industry is waking up to the challenges thrown in by the global economy. To survive in this highly competitive scenario, managers are required to improve quality, increase productivity, cut down waste and eliminate inefficiency. The collective efforts of the employer and the employee assume relevance in this context. It is here that the Human Resource Management plays crucial role.

The HRM stream at Sri Aurobindo Business School is designed to provide an understanding of the major elements involved in the management of the people. This programme will streach your thinking and fire your imagination with pragmatic learning. Through innovative teaching and dynamic interaction that the school offers, you will be able to explore your own potential in perspectives. The programme would help you to learn a set of skills that will enable you to lead in a complex business environment.

The PGP-HRM curriculum is demanding, but it will take you on a journey of self-discovery, a deep appreciation of the business dynamics and the preperation for transformational leadership. I am sure your stay at SABS campus will be rewarding and full of learning opportunities.

Sri Aurobindo Business School has been set up by Sri Aurobindo Trust, sponsored by the Vardhman Group. The Vardhman Group led by Mr. S.P. Oswal, is one of the best textile conglomerates in India. Mr. S.P. Oswal a votary of merit and excellence wishes to contribute to the movement of nurturing youth as leaders of tomorrow. It is possible only if the youth is professionally trained and motivated for achieving larger goals of the society. Sri Aurobindo Business School offers following Post Graduate programme:

• Post Graduate Programme in Human Resource Management and

• Post Graduate Programme in Sales and marketing management

Both are intensive, fully autonomous programme and will be conducted in collaboration with business organizations in the region. These high level programmes will allow participants to develop competencies that will enable them to become effective HR managers and Marketing professionals.
PhilosphyChairman MessageDirector Message

Philosophy
Sri Aurobindo - A Profile: Sri Aurobindo (August15, 1872-December5, 1950) was an Indian nationalist, scholar poet, Hindu mystic, evolutionary philosopher, yogi and guru. Amongst many other philosophies such as The Divine Life on Earth, Supra Mental Truth Consciousness Force, Sri Aurobindo has also propounded the concept of Integral Education. SABS is based on this philosophy of Integral Education. Education is meant to bring out the best in man, to develop his potentialities to the maximum, to integrate him with himself, his surroundings, his society, his country and humanity to make him 'complete man', the 'integral man'. The purpose of education cannot be, to merely create a literate individual, or a highly informed person crammed with information and facts, or to create an individual to find a job. The more important aspects of an individual are his character, his personality and his values. The process of education must be integral.

Integral education aims at the total and complete development of the individual: a strong, supple, well informed and healthy body; a sensitive unselfish and mature emotional nature, a positively energetic vital, an enlightened mind, a wide ranging and vibrant intelligence, a strong will, a balanced and pleasing personality; and the subtler spiritual qualities that can channelise, harmonise and direct all the different parts of an individual into a life that is beneficial to the individual and to his fellow men.

Sri Aurobindo Business School endeavors to develop such qualities in its students. It aims at the all round development of a student's personality - physical, intellectual, moral and spiritual. SABS aspires to produce complete individuals for the new society.

Director Message
Sri Aurobindo Business School is an outcome of a proactive response to augment capacities for the growth and global competitiveness of Indian business. The School aims to train and inspire a new class of managers who can make a difference to the organizations they work for. The programme participants pass through a well structured process of conceptual rigour and real life applications. The pedagogy is a rich blend of interaction with accomplished teachers, thought leaders, top executives and live projects. The end result is a deep understanding of business, ability to analyse problems, develop strategies and action plans, communicate ideas and motivate people to action. SABS prepares you to acquire right knowledge, skills and judgment to make right decisions. The talented community of faculty and program participants is both challenging and inspiring.SABS is designed to be a key milestone in your journey towards professional transformation and to ensure that you have every advantage of meeting the career challenges of a rapidly integrating global economy.

Sri Aurobindo Business School Village Jhande, P.O. Threeke, Ferozepur Road, Ludhiana - 142021 Telephone: 0161-2804226, 2804227 Email: info@sabs.co.in