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.
deb banerji
Posted March 4, 2011 at 4:35 pm | Permalink
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
No comments:
Post a Comment