A MOST luminous and revelatory exposition of philosophy of nationalism and of Indiannationalism is to be found in the writings of Sri Aurobindo. In fact, Sri Aurobindo’s own life is a flaming example of Indian nationalism, not only in its uniqueness but also in its universality. If we study the history of Indian nationalism, we shall find that he stands out as the most heroic nationalist who formulated in the most inspiring terms the true aim of Indian nationalism, during the early period of nationalist struggle and accomplished the task of fixing it in the national consciousness within a short period of two years (1906-8) through blazing pages of the Bande Mataram. This miracle can be regarded as an unparalleled achievement in the entire world history of nationalism…
The theme of Indian nationalism occupied Sri Aurobindo throughout his life, and he wrote on this subject even when he had left in 1910 active participation in the political activity on account of his total occupation with the future of India and the world and with the integral yoga that he was developing and perfecting as an aid to the solution of the evolutionary crisis of humanity. This theme was developed by him in four of his books that he wrote during 1914 and 1921, namely, The Life Divine, The Foundations of Indian Culture, The Ideal of Human Unity and The Human Cycle. In these books, we find illuminating analysis and exposition uncomparable in depth and context with any other analysis and exposition of what may be called the philosophical foundations of nationalism and Indian nationalism. These foundations, as we discern them in Sri Aurobindo’s writings, are those relating to the philosophy of the individual and the aggregate, philosophy of the national aggregate and national unity, philosophy of nationality and nation-state, and philosophy of nationalism, internationalism, and universality.
The aporetic problem here is that Sri Auorbindo’s teaching is geared towards embodied divine realization. He announced the Mother as the embodied Divine Mother and she claimed that he embodied the divine consciousness. The term “divine consciousness” has some ambiguity in its uses by Sri Auorbindo when applied to himself or the Mother – it seems to refer to what he calls the Overmind. Nevertheless, given this possibility of embodying such a consciousness, interchanges between someone who has realized this goal and those who are presumably aspiring to reach it, cannot but be one of inequality …
Honestly, I don’t think this practice of interchange has any meaning outside its living context and the person who instituted it (now deceased) could hardly care for its postmortem effects. It’s really for “the followers” to sort out their own mess (or not).
If one says “he should have known about the future misuse/abuse,” one could say that about the very idea of embodied divinity; and then, perhaps he did know about its probable future misuse and let it happen deliberately so that these forces could sort themselves out in the school of hard knocks. And finally who knows whether he was interested at all or not in what happened to “the ashram” or “the ashramites” after his passing?
Indian religions: a historical reader of spiritual expression and ... - Page 24 -Peter Heehs - 2002 - 620 pages - Preview … the most decisive way to verify truth-claims is by means of mystical exeriences. No doubt the experiences of a Buddha or Nanak or Aurobindo are not in the reach of everyone, but these and other spiritual teachers insist that such states are the ultimate destiny of all aspiring humans. A preliminary decision to take seriously a mystic's ... 8:56 PM
Aurobindo's philosophy of Brahman - Page 120 - Stephen H. Phillips - 1986 - 200 pages - Preview As indicated, this is not to say that a mystic experience could not count as evidence at all for the existence of Brahman as conceived by Aurobindo. As was mentioned, just as in the case of a rope-snake sublation where the sublating ... 1:40 PM 6:19 PM