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Seth17279@aol.com to tusarnmohapatra@gmail.com date 7 July 2008 08:40 subject Sri Aurobindo, Stephen Phillips book, Heehs biography Seth Farber, Ph.D. New York
Seth17279@aol.com to tusarnmohapatra@gmail.com date 7 July 2008 08:40 subject Sri Aurobindo, Stephen Phillips book, Heehs biography Seth Farber, Ph.D. Dear Tusar,
Several months ago I fortuitously discovered Stephen Phillips' provocative book on Aurobindo on your fascinating website which I also discovered fortuitously some months before then. At the time I was writing and thus did not have time to read SP’s book carefully. But I made a mental note to return. [...]
I have been reading Sri Aurobindo off and on since 1980 and have been strongly influenced and inspired and en-couraged by his perspective. I did read carefully one chapter by Phillips–his argument against Aurobindo’s theodicy and eschatology.
I have been reading Sri Aurobindo off and on since 1980 and have been strongly influenced and inspired and en-couraged by his perspective. I did read carefully one chapter by Phillips–his argument against Aurobindo’s theodicy and eschatology.
SP argued that the independence of perspective of the Divine compared to the human implied by Aurobindo’s claim–based on the Vedas-- that the Divine was free to not manifest the universe was inconsistent with Aurobindo’s argument for the inevitability of the divine life on earth. While SP’s argument is persuasive, I think the problem is easily solved-- merely by positing that Brahman–the Absolute-- is NOT “free” not to manifest the universe.
I think pace Phillips that Aurobindo is inconsistent on this issue, but is probably too often (but not always!) inclined to follow the Vedic precedent of asserting divine “freedom” from manifestation, from humanity. What is freedom? The Eastern Christian author Phillip Sherrard solved this problem nicely I think. God is not compelled to create by anything external to Him/Her self – nothing of course is external to God. Therefore He IS free. But God IS compelled by his inner nature as love to manifest the universe. In the act of creation necessity and freedom coincide. To argue otherwise
is to misunderstand the nature of freedom as love. By making this move, I believe Phillip’s critique of Aurobindo is refuted and Aurobindo’s argument for the inevitability of the divine life on earth is salvaged. Theodicy is salvaged: the Divine is not and cannot be indifferent to the human condition. Do you think I am on solid ground here? Have I misinterpreted Aurobindo in any way? Or do you have an alternative argument against Phillips? This is not an academic question obviously as humanity has seemed to reached the crossroads where we face annihilation ,doom, or salvation–eternal joy. And eschatology is the only answer to the problem of “the riddle of the world.” And therefore in it lies our hope–and the impetus for our spiritual endeavors.
I am obviously not a professional philosopher but I have a keen interest in metaphysics and eschatology–in salvation. I am a renegade psychologist in the tradition of the radical psychiatrist R D Laing, as you can see from my website. […]
I think pace Phillips that Aurobindo is inconsistent on this issue, but is probably too often (but not always!) inclined to follow the Vedic precedent of asserting divine “freedom” from manifestation, from humanity. What is freedom? The Eastern Christian author Phillip Sherrard solved this problem nicely I think. God is not compelled to create by anything external to Him/Her self – nothing of course is external to God. Therefore He IS free. But God IS compelled by his inner nature as love to manifest the universe. In the act of creation necessity and freedom coincide. To argue otherwise
is to misunderstand the nature of freedom as love. By making this move, I believe Phillip’s critique of Aurobindo is refuted and Aurobindo’s argument for the inevitability of the divine life on earth is salvaged. Theodicy is salvaged: the Divine is not and cannot be indifferent to the human condition. Do you think I am on solid ground here? Have I misinterpreted Aurobindo in any way? Or do you have an alternative argument against Phillips? This is not an academic question obviously as humanity has seemed to reached the crossroads where we face annihilation ,doom, or salvation–eternal joy. And eschatology is the only answer to the problem of “the riddle of the world.” And therefore in it lies our hope–and the impetus for our spiritual endeavors.
I am obviously not a professional philosopher but I have a keen interest in metaphysics and eschatology–in salvation. I am a renegade psychologist in the tradition of the radical psychiatrist R D Laing, as you can see from my website. […]
I look forward to any thoughts you may have on my musings above. Thanks for your website. I hope it is possible and not difficult for you to reestablish the link to SP’s book. Namaste. Regards, Seth www.sethHfarber.com
Aurobindo Ghose and revolutionary terrorism P Heehs - South Asia : Journal of South Asian Studies, 1992 - informaworld.com
The importance of Aurobindo Ghose as a political leader during the Swadeshi period (1905-10) of the Indian national movement is generally acknowledged. His role as a leader of the revolutionary terrorists is less well known and its nature uncertain. This is due in large ...
The Maniktala secret society: An early Bengali terrorist group P Heehs - Indian Economic & Social History Review, 1992 - ier.sagepub.com
Representations of Ireland in the Political Thinking of Sri Aurobindo Ghosh A Sen - Studies in History, 2007 - sih.sagepub.com Arpita Sen
Political Globalisation and Opposition: Mahatma Gandhi's Hind Swaraj VA van Bijlert - Mahatma Gandhi At The Close Of Twentieth …, 2004 - books.google.com
including terrorist bomb attacks. To a large extent the activists of this movement were motivated by Sri Aurobindo (on the bomb cult in early Bengali nationalism see Heehs 1993). Gandhi was well aware of them. It is very probable ...
The early days of the gramophone industry in India: historical, social and musical perspectives G Farrell - Ethnomusicology Forum, 1993 - informaworld.com
The image of Kālī was also used as a ferocious symbol of religious nationalism during the first decades of the 20th century (Heehs 1993:29-35). But Durgā also has a virtuous side which is on display here in the company of the gramophone. ...
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