Savitri Era Learning Forum: January 2013

January 31, 2013

What Nandy considers as being lost, Mehta considers adventuring to the Other

Contemporary Indian thinkers not in varsity curriculum - The Times of India Jan 31, 2013 CHENNAI:

The study of contemporary Indian philosophers like K Satchidananda Murthy, Daya Krishna and K C Bhattacharyya needs to be incorporated in the curriculum of universities in the country, scholars said here on Wednesday.

While classical western philosophers like Kant, Hegel and Wittgenstein and Indian thinkers like Sri Aurobindo, Vivekananda, Rabindranath Tagore, Nehru and Radhakrishnan need to be studied, importance also has to be given to contemporary philosophers, they said. The scholars were speaking at a seminar on the 'Philosophy of Professor K Satchidananda Murthy' organised by a Delhi-based NGO Centre for Studies in Civilizations (CSC) and the Madras University's department of philosophy.

Member secretary of CSC Bhuvan Chandel said Delhi and Punjab universities had "old syllabi anchored more to western thinkers". However, she said wisdom is now dawning with the Jawaharlal Nehru University recently revising its syllabus to take on board contemporary Indian philosophers. Till four years ago, JNU did not have a philosophy section. She lamented that contemporary Indian philosophers were not given their due and there was no sincere effort to study them.

R C Pradhan, professor of philosophy from the central university of Hyderabad, noted that only since the 1990s have some universities included K C Bhattacharyya in the curriculum, while Daya Krishna and Murthy are yet to be incorporated in the programme of studies. Prof Satchidananda Murthy, who passed away last year, is regarded as one among the outstanding philosophers of the younger generation.

Ashis Nandy on Aurobindo – A Tale of Inauthentic Modernity: Savita Singh January 30, 2013 by Pratilipi Blog

Nandy concludes Aurobindo’s story rather somberly, as in his reading after so much pain, Aurobindo’s bid for self-recovery still remains an unconsummated gain; in place of authenticity he seems to have attained a compromise between the East and the indispensable West… For Aurobindo, discovering the East-in-the West became a transcendent goal and a practical possibility… Nandy does not end his story of Aurobindo’s encounter with modernity and its intervention in his life here. He still has a far more depressing ending, which he simply adds to the story as a closing note… Most certainly, there is another way of reading Aurobindo’s life. It could be quite enlightening to bring in another reading here offered by another significant hermeneutical thinker of India, Prof. J.L Mehta, who takes Aurobindo’s own statements about his life as an authentic rendering of its truth. He treats them as more meaningful beginning of his life’s story…

On this reading, what Nandy considers as being lost, that is, Aurobindo having lost to the West, Mehta considers it as a mere adventuring of the self to the Other, experiencing it in all its otherness as its own part. For indeed, Mehta works with a hermeneutical insight as far as human understanding is concerned. He writes, ‘so long as we live encapsulated within one tradition, our own, and in the language that embodies it, we can think and move and have our being only within the horizon of reality opened by it. We are free within it, for it is of essence of tradition…. But we are also limited by it, prevented from seeing what other tracks of vision may have brought to life. We are hence unfree” and that, even ones own must be learned after voyaging far into what is the other”.

Depicting the complexity of a hermeneutical life as that of Sri Aurobindo, in which he arrives at an understanding of himself and that of the West as part of each other, Mehta locates this understanding emanating from the Vedantic as much as from a Heideggerian sources. He brings in Heidegger to illustrate the interesting relationship the self has with its other, a position which Aurobindo spawned by living out the kind of existence he did. Aurobindo’s life came with a certain kind of depth where any stark differences between the self and the other simply got dissolved.

[Prof Savita Singh is Professor and Director of the School of Gender and Development Studies, IGNOU. She wrote her Ph.D. thesis on 'Discourse of Modernity in India: A Hermeneutical Study', and earned her degree from Delhi University. Fathoming the Depths of Reality: Savita Singh in Conversation with - Roy Bhaskar, Savita Singh - 2003 - This book presents the main features of Roy Bhaskar's philosophy in a readily comprehensive form. The result is probably the simplest and clearest statement of the themes and development of his philosophy ever published.] 6:48 pm

January 30, 2013

Gandhian ideals are plain stupid; Bankim and Sri Aurobindo are superior mentors

ParsaReport: Vinayak Damodar Savarkar a morally guilty man, third rate thinker WEDNESDAY, JANUARY 30, 2013

The Bharatiya Janata Party (BJP) should show intellectual and moral courage to denounce Savarkar as the Hindutva ideologue and look for superior mentors if they can reach out to any. Perhaps, Bankimchandra Chatterjee and Sri Aurobindo, though it will not be easy to reduce these two literary giants to the vulgar and crude formulations of Hindutva ideology. The sensitive Maharashtrians who take pride in Savarkar are insulting themselves and the Maharashtra tradition. They should look to Mahadev Govind Ranade and Gopal Krishna Gokhale and Bal Gangadhar Tilak. Tilak was a conservative but he was a great leader.

He respected Gandhi even when he dismissed Gandhi's moralism as quixotic. But in the 1919 Amritsar Congress session he fought a losing battle with Gandhi and saw Motilal Nehru and Chitta Ranjan Das supporting Gandhi. Apparently, he told the senior Nehru and Das that they will move away from Gandhi's populist politics. And this from the man who was a populist leader in his own time, and that was his battle with the liberal Gokhale…

Gandhi was an anti-intellectual and he was in his own way a very unreconstructed Hindu traditionalist. One of the best critics of Gandhi was Bhim Rao Ambedkar and his lecture on Gandhi, Jinnah and Ranade is a classic piece showing the stupidity and egotism of Gandhi and Jinnah as leaders. So there are ways of debunking the Gandhi myth, but Savarkar did not have the intellectual sophistication to do that. That is why he resorted to the morally despicable manner of getting ridding of Gandhi…Gandhian ideals are plain stupid in political and historical senses. What was good for Gandhi could not be good for India. So, we can and we must differ with Gandhi… Posted by Parsa Venkateshwar Rao Jr at 9:18 AM

Janus-faced justice - Bronwyn Leebaw at The Immanent Frame

One of Philpott’s goals in *Just and Unjust Peace* is to challenge both sorts of reactions to the role of religion in debates on ethics and justice: the polite, but perhaps patronizing, stance of detachment, as well as the presumption that religion is essentially incompatible with democratic freedoms. He proposes bridging the two as a way to broaden and better ground an ethical debate on the central question that animates the book: What does justice consist of “in the wake of its massive despoliation?” more »

On the Necessity of Esoterism Gagdad Bob at One Cʘsmos

Before embarking upon our journey into Meditations on the Tarot (which seems to have gone out of print again), I'd like to begin with a discussion of the meaning and purpose of esoterism more generally, since so much of it can appear a little dodgy, as if we're just deepaking the chopra rather than engaging in the Eternal Science (or the science of eternity).

However, it has always been understood that, for example, scripture is susceptible to multiple levels of meaning: the literal or plain meaning; the allegorical, or implied meaning; the conceptual meaning; the moral meaning; the more abstract and esoteric meaning; etc. more »

Experimental Life and Ordeal’s Necessity from An und für sich by danbarber

I take Spinoza’s insistence on necessity, over against contingency, as an antagonism toward standard Christianity, with its themes of exemplarity and incarnation. Nothing can be an example of anything else because everything is equivocal; nothing can be prior to anything else because everything is univocal. The univocity of every different thing thus stems not from a muting of difference’s equivocity, but from an affirmation of the necessity of everything in its difference. In other words, univocity has to do with necessity; the refusal of analogy, with its contingency, is inseparable from the affirmation of necessity. In fact, we might think of this insistence on necessity as forming its own kind of reading practice: one must read whatever happens as necessary; if one reads what happens as contingent, then one has failed to understand what happens.

National Seminar on Myth, History, Tradition and Modernity in Indian English Drama

A three-day UGC Sponsored National Seminar on Myth, History, Tradition and Modernity in Indian English Drama 4-6 Feb., 2013 Department of English, Govt. Autonomous Post Graduate College, Chidwara, Madhya Pradesh Contact: Dr. More

Indian English Drama: Thematic Reflections - Galaxy PDF - Quick View Indian English drama got some innovative thematic concerns which were able to ... Karnad's wide handling of history, myth and folklore to tackle contemporary issues has been widely appreciated by .... tradition with modernity. That is why the ...

Myth and Puranas: Decolonisation of Indian English Drama PDF - Quick View Mar 1, 2012 – The Criterion. Myth and Puranas: Decolonisation of Indian English Drama ... grounded in the tradition of the past and it is of real life presented in a fictitious manner. This has led ... It is a history told in a story. According to ... Although modernity has invaded, Indians have not left their culture and tradition.

Aurangzeb New Delhi Theatre Workshop presents Indira Parthasarathy's AURANGZEB directed by KS Rajendran on 1st February 2013 at 6:30 pm at LTG Auditorium. Tickets: 9811232072

Shahjahan lives in the past, Dara in the future, and Aurangzeb in the present. Aurangzeb’s success is the triumph of pragmatism but he has to pay dearly as we find him in the last scene sitting not on his Peacock throne but beside it on the floor. His loneliness becomes his tragedy. The play ends with him asking himself he question: ‘Am I a devout Muslim or a fanatic?’ He is left awaiting the judgement of history.

January 29, 2013

Ideas of RSS would have been revolting to Sri Aurobindo

Odisha: Atibadi Jagannath Das award presented to noted writer Manoj Das Report by Suchsmita Sahoo, Bhubaneswar: Monday, January 28, 2013

Culture Minister Maheswar Mohanty presented Atibadi Jagannath Das award to noted writer Manoj Das at Bhanjakala Mandap in Bhubaneswar on Monday. The award, carried a cash award of Rs 25,000 and a citation… In 1971 his research in the archives of London and Edinburgh brought to light some of the little known facts of India's freedom struggle in the first decade of the twentieth century led by Sri Aurobindo for which he received the first Sri Aurobindo Puraskar (Kolkata ) .

An alternate approach to education : Postnoon Arunima Rajan January 29, 2013

The concept of an alternative approach to the way children experience school is not entirely new. Long before the recent upsurge in alternative schooling, social reformers and thinkers had proposed non-formal modes of education in the country. Prominent thinkers and activists like Rabindranath Tagore, Mahatma Gandhi, Jiddu Krishnamurthy, Sri Aurobindo and Gijubhai Badheka have been proponents of a different form of education that was not regimented. Before the British established the current system of education in the country, knowledge was imparted through village schools like pathshalas, gurukuls and madarasas.

SUCCESSOR TO GANDHI May be Master of 35 Languages Sunday Times (Perth, WA: 1902 - 1954) Sunday 30 September 1934

Will Gandhi's successor, as leader of Indian nationalism, be Sri Aurobindo Ghose, the master of 35 languages, who, 24 years ago retired from politics, took a vow of silence, and swore not to return to British India until India gets complete independence? Sri Aurobindo is now living at Pondicherry, in French India, where he was recently visited by a deputation of seven London-Indian nationalists, who asked him to attend the next session of the Indian National Congress in Bombay, and take over its leadership from Gandhi, who is now giving all his time to social reform.

Born and brought up in London, Sri Aurobindo led the Bengal revolution of 1910; and when he was charged with sedition there was an Indignant outburst in the House of Commons from Mr. Ramsay MacDonald, at that time Labour M.P. for Leicester. It was then that Sri Aurobindo went out of politics, since when he has written 500 books. The Mercury (Hobart, Tas.: 1860 - 1954) Friday 19 October 1934

Righteous Republic: The Political Foundations of Modern India - Page 74 - Ananya Vajpeyi - 2012 - Preview - More editions ... responsible for the renewed interest in this text, on the part of readers as different as Tilak and Aurobindo, Gandhi and Ambedkar. This is not an unreasonable focus, since modernist readers were indeed situating the Gita relative to historical conditions in their immediate environment, mainly ... But this was not their only agenda, nor is the Gita itself so monochrome a text as to lend itself exclusively to the construction of an indic political theory.

Cross-Cultural Studies in Curriculum: Eastern Thought, Educational ... - Page xix - Claudia Eppert, Hongyu Wang - 2012 - Preview - More editions

Yet, although we situate our dialogue within curriculum studies, this interdisciplinary edition discusses sage writings in ... Tzu and Chuang Tzu, and contemporary sages like Sri Aurobindo, Pema Chödrön, the Dalai Lama, Jiddu Krishnamurti, ...

Sri Aurobindo: A Contemporary Reader Sachidananda Mohanty - 2012 - Preview - More editions 2006. On the other end, M. S. Golwalkar and others of the Right wing persuasion admire Sri Aurobindo for his Hindu nationalism. ... thinker Jyotirmaya Sharma put Dayananda Saraswati, Swami Vivekananda, Sri Aurobindo and Savarkar together in his book.

Non-Western International Relations Theory: Perspectives on and ... - Page 99 - Amitav Acharya, Barry Buzan - 2010 - Preview - More editions Several conceptualizations and critiques of nationalism by Mahatma Gandhi, Jawaharlal Nehru, Rabindranath Tagore, M. S. Golwalkar, V. D. Savarkar, Bankim Chandra Chatterjee and Sri Aurobindo Ghosh were at play in ...

Think India - Volume 7 - Page 96 2004 - The author quotes a passage from Aurobindo that could have easily flowed from the pen of either Savarkar or Golwalkar. In 1923 - incidentally the year when Savarkar's Hindutva was published - Aurobindo wrote the following: It is no use ...

Terrifying Vision: M. S. Golwalkar, the Rss, and India - Page 39 - Jyotirmaya Sharma - 2007 - Preview - More editions ... did this happen? Golwalkar is clear that the hearts of Savarkar and his followers did not have the purest national samskaras. ... the Hindu Rashtra. Leaders such as Aurobindo Ghosh, Tilak, Bankim and Tagore We Are Immortality's Children 39.

Contemporary Indian Politics - Page 254 - S.K. Khanna - 1999 - Preview V.D. Savarkar and M.S. Golwalkar both defined nationhood in a manner that excluded Muslims, Christians, Parsis, Jews in ... The nationalism of Bankim Chandra Chatterjee, Sri Aurobindo, Bipin Chandra Pal and Dayananda was essentially ...

Gandhi's Philosophy and the Quest for Harmony - Page 44 - Anthony J. Parel - 2006 - Preview - More editions It was no accident that Nathuram Godse, a follower of this ideology and a devout admirer of Savarkar, turned out to be Gandhi's assassin. ... We mention only in passing Sri Aurobindo's concept of nationalism and the Indian political community. The reason is that, though very different from Gandhi's, it did not directly confront his (at least in his lifetime). But it did claim that religion as spirituality, as the pursuit of sanatana dharma (eternal religion or eternal law) was of the essence of Indian nationalism. As he wrote in 1907 in his journal…

Foundations of Indian Psychology Volume 1: Theories and Concepts - Page 223 - Cornelissen R. M. Matthijs - 2011 - Preview 12 Being an authentic self: Some insights from the lives of Sri Aurobindo and Mahatma Gandhi Shivantika Sharad ... In this chapter we will examine the construct of authenticity in the literature and situate it within the context of Indian thought.

Foundations of Indian Psychology Volume 2: Practical Applications - Page 104 - R. M. Matthijs Cornelissen - 2011 - Preview In 'Situating teacher education in the Indian context: A paradigm shift', Bharati Baveja indicates how teacher training could ... in Mirambika, a centre of learning based on Free Progress Education, as outlined by Sri Aurobindo and The Mother.

Hindutva: Exploring the Idea of Hindu Nationalism - Page 127 - Jyotirmaya Sharma - 2011 - Preview - More editions Dayananda, Vivekananda and Aurobindo were men of religion, who also actively sought to restate Hinduism, reform Hindu society, and situate Hinduism in a national context. In contrast, Vinayak Damodar Savarkar had very little to do with matters of faith.

Integral Education: New Directions for Higher Learning - Page 7 - Sean Esbjörn-Hargens, Jonathan Reams, Olen Gunnlaugson - 2010 - Preview -More editions The most common historical association is with India's philosopher-sage Sri Aurobindo (1872–1950). While this is an important association, our aim in this section is to situate integral education within a broader historical context.

Integral Theory in Action: Applied, Theoretical, and Constructive ... - Page 14 - Sean Esbjörn-Hargens - 2010 - Preview - More editions She uses Integral Theory to situate how feminism has historically addressed “the beauty question” and parallels this discourse with the ... In her “Embodiment, an Ascending In 15 “Appropriation in Integral Theory: The Case of Sri Aurobindo and the Mother’s “Untold” Integral View Charles I. Flores ...

Inter-religious communication: a Gandhian perspective - Page 164 - Margaret Chatterjee - 2009 - There is no doubt that many philosophical questions are raised by Sri Aurobindo's writings, including matters such as the ... Rather than try to situate Rabbi Kook visa-vis philosophical kabbalists or prophetic Kabbalah, something which I am ...

Understanding thoughts of Sri Aurobindo - Page 12 - Indrani Sanyal, Krishna Roy, Jadavpur University. Centre for Sri Aurobindo Studies - 2007 - A comparison has been drawn between Sri Aurobindo's views on state and those of Gandhi and Rabindra Nath to situate Sri Aurobindo's critique of state within the framework of his theory of global political evolution. This evoluton, as Sri ...

Sri Aurobindo and his contemporary thinkers - Page 2 - Indrani Sanyal, Krishna Roy, Jadavpur University - 2007 - The other intention of the present work is to situate Sri Aurobindo's thought in its socio-cultural background, to know the then socio-political milieu, to recapitulate the contributions of his contemporaries, to assess and compare those ...

India's Freedom Movement: Legacy of Bipin Chandra Pal - Page 112 - Binay Bhattacharya - 2007 - Preview - More editions Both B.C. Pal and Aurobindo believed in complete spiritualization of politics as envisioned by Bankim in Anandamath. Two important questions which are logical fallout of this discussion are: Where did they situate Islam in their construction of ...

Un-Gandhian Gandhi - Page 129 - Claude Markovits - 2006 - Preview - More editions But first let us try to situate Gandhi in the more genera! context of Indian intellectual history. Between Victorian Intellectual and Neo-traditionalist Hindu ... on his links to a specifically Indian reformist trend inaugurated by Rammohun Roy and continued by Ramakrishna, Sri Aurobindo and Vivekananda. These two readings are not mutually exclusive. Gandhi ...

The Advent - Volume 63 - Page 15 - Sri Aurobindo Ashram - 2006 - It is observed that Sri Aurobindo has developed significant ideas on the origin of state. Moreover, he attempts to situate his notion of the emergence of state, within his overall conception of human and social evolution which in itself is a part of ...

Es - Volumes 27-29 - Page 149 - Universidad de Valladolid. Departamento de Inglés - 2006 - All art, as Sri Aurobindo envisioned it, seeks to arrive at a concentrated expression of the Spirit and it is from the soul that the expression originates and it is to the soul that it unveils the real. We could attempt to situate his spiritual aesthetic at ...

An Illust History Of Indian Lit In English - Page 125 - Arvind Krishna Mehrotra - 2005 - Preview - More editions - Peter Heehs - 2002 Most of Aurobindo's advocates accept him as a present-day rishi whose writings should be judged, if at all, in accordance with his own literary theories. His detractors, situating themselves within twentieth-century critical discourse, find him outmoded and irrelevant. A History of Indian Literature in English - Page 125 - 2003 - Preview - A History Of Indian Literature In English - Page 125 - 2003 - Preview

Nationalism, religion, and beyond: writings on politics, society, ... - Page 2 - Aurobindo Ghose, Peter Heehs - 2005 - Situating Aurobindo in the Nineteenth and Twentieth Centuries Much of Aurobindo's work in the fields of politics and culture takes the form of a comparison between the East and the West. This should not come as a surprise. He was born in ...

A Corrective Reading of Indian History: Jinnah - Page 316 - Asiananda - 2005 - ... and situate the Vedico-quantum New Conception of History as the root of the unfolding post-materialist planetary order promising to fill the time and space of the third millennium completing all the Five Dreams of Sri Aurobindo marking the ...

India: Emerging Power - Page 18 - Stephen P. Cohen - 2004 - Preview - More editions As a result, many of the so-called extremists in the independence movement such as Aurobindo Ghose (1872-1950), though tough nationalists, did not favor the use of force across India’s borders. Believing that their culture, embodied in Hinduism, had universal appeal, they …

Hindu Nationalism: Origins, Ideologies and Modern Myths - Page 39 - Chetan Bhatt - 2001 - Preview - More editions Aurobindo’s Dharmic Nationalism … While the ideological contributions of Tilak, Bipinchandra Pal or Aurobindo Ghose cannot be seen as unmediated influences on the militant Hindutva nationalism that emerged after the early l920s, it would be as difficult to situate them as examples of secularism.

Page 88 Savarkar, unlike Ranade, Tilak or Aurobindo before, and Golwalkar after him, stated his belief, at least in his Hindutva, of an Aryan migration into India, with its implication that the originators of Hindutva were not autochthonous to India.

Page 156 ... In Upadhyaya’s rather derivative and mechanically holistic 'third way' philosophy, there is also the continuation of a strand of 'religious' nationalism (similar to Ernest Renan's nineteenth century proclamation of 'national soul') that travelled from Aurobindo and Savarkar, and into Golwalkar’s writings.

Rethinking Ethnicity: Majority Groups and Dominant Minorities Eric P. Kaufmann - 2012 - Preview - More editions ... rashtriyavad) and Renan's metaphysics of nation (as 'national soul' or chiti) that travels from Savarkar's period and into the ideology of ‘Integral Humanism’ ... is due to earlier influences (including Bankimchandra, Bipinchandra Pal, Har Dayal and Aurobindo Ghose) but has been importantly transformed by contemporary Hindu nationalists, especially the ... It has been most apparent in the remarkable influence of Herbert Spencer on Savarkar's and Golwalkar's political...

Nation state by accident: the politicization of ethnic groups and ... - Page 140 - Carsten Wieland - Manohar Publishers & Distributors, 2006 - ... have this in common The Hindu nationalists of the early twentieth century, especially Savarkar, Golwalkar, Tilak, and Aurobindo, looked for a definition of ‘Hinduism’ (Hindutva). ... largely from European scholars of the nineteenth century, like Friedrich Max Muller and even Ernest Renan.

Accounting for Fundamentalisms: The Dynamic Character of Movements - Page 602Martin E. Marty, R. Scott Appleby, Nancy T. Ammerman - 2004 - Preview - More editions One has but to follow publications by Dayananda, Vivekananda, and Aurobindo, leading to Tilak, Savarkar, and Hedgewar, to see their direction. It was a ... The Truth bringer or messenger is Savarkar, followed by Hedgewar and Golwalkar.

Politics In India : Ancient India, Politics Of Change, Modern India - Page 245 - M. M. Sankhdher, Gurdeep Kaur - 2005 - Preview Golwalkar's thinking of 'Hindu Rashtravad' (Nationhood) was in line with the thoughts of Vivekananda, Dayananda, Lokmanya Tilak, Aurobindo and Savarkar. All of them were the propagators of vibrant nationalism in the country, strongly ...

The Weapon of the Other: Dalitbahujan Writings and the Remaking of ... - Page xxx - Kancha Ilaiah - 2010 - Preview Another set of thinkers and intellectuals around whom the nationalist discourse keeps operating consists of Aurobindo Ghosh, Vivekananda, Bankim Chandra. Of late, Savarkar and Golwalkar have been added to this second list. All these ...

Selections from regional press - Volume 23 - Page 47 - Institute of Regional Studies (Islāmābād, Pakistan) - 2004 - There is not even a passing remark on it in Savarkar's Hindutva. In Welter K Anderson and ... The ideas of the RSS would have been revolting to our great minds from Rammohun to Sri Aurobindo. What our true ... Hedgewar and Golwalkar have not attracted the attention of the world of scholars.

Hindutva, Ideology, and Politics - Page 54 - A. A. Parvathy - 2003 - Preview - More editions 76 Unlike Savarkar and Golwalkar Deen Dayal hardly used the word Hindu nation. However ... Yogi Aurobindo when he decided to retire from politics delivered his last lecture at Calcutta (known as Ultarpara lectures) wherein he has specially ...

RSS's tryst with politics: from Hedgewar to Sudarshan - Page 134 - Pralay Kanungo - 2002 - Savarkar's Hindutva is seen as a Brahminical effort of appropriation of non- Brahminical schools of thought, from Jainism down the ... Bankim and Aurobindo showed a more nuanced understanding of the politics of culture and were sensitive to the diverse ... His integral humanism was very much in consonance with Golwalkar's understanding of Rashtra though Upadhyaya added some original ideas.

Sri Aurobindo and the new millennium: reflections and reviews - Page 30 - R. Y. Deshpande - 1999 - Savarkar conceived of "India as a Hindu nation;" for Golwalkar the "national life in Bharat is the Hindu life. ... of self-respect and a complete dependence on those above us — a state of affairs which ...

The Mother: the story of her life - Page 287 - George Van Vrekhem - 2000 - When knowing this, it is easier to situate the last World War within the framework of the great spiritual conflicts; history regains the ... 23 'One can say that Hitler is not a devil but is possessed by one,' said Sri Aurobindo;24 he also called him 'an...

Beyond man: life and work of Sri Aurobindo and the Mother - Page 107 - Georges van Vrekhem - 1997 - How then to situate the incarnated Prakriti, the Mother, in relation to the incarnated Purusha, Sri Aurobindo? This is a question of primary importance to the subject of this book; without a clear insight into their two-in-oneness, their Work and its ...

Swami Vivekananda - Page 5 - Amiya P. Sen - 2000 - In fact, one of the classic introspective statements of this period comes from the militant political leader, Aurobindo ... and the world, the vernacular press began to produce huge quantities of modern religious discourse ...

Annual Review-V5-Women World Religion: - Volume 5 - Page 44 - Arvind Sharma, Katherine K. Young - 1999 - Preview - More editions ... In challenging any kind of cultural transcendence, these perspectives typically re-situate the relational self ... Buddhism. They characterize to varying degrees the Integral Yoga of Sri Aurobindo and some other Hindu traditions, ...

Continuities in Indian English poetry: nation language form - Page 29 - G. J. V. Prasad - 1999 - This again helps to situate them in a world beyond borders. Aurobindo's attempt, for example, as Nandy says, was "to preserve the ideas of the oneness of man, and of man as part of an organic universe."80 Thus mystical and religious poetry ...

Ascetic culture: renunciation and worldly engagement - Volume 73 - Page 139 -Karigoudar Ishwaran - 1999 - It is this critical reading of Tantra — as spiritual and social liberation — that extends him beyond Aurobindo and Gandhi, taking him ... Irrespective of his contribution to social theory, as outlined in Situating Sarkar and Transcending Boundaries ...

Dislocating Cultures: Identities, Traditions, and Third-World Feminism - Page 210 - Uma Narayan - 1997 - Preview - More editions There is very little sociopolitical background provided to situate the views in these texts. The selections from more "modern" figures such as Rammohun Roy and Aurobindo also focus on their writing about religion rather than on their more ...

Science, philosophy, and culture: multi-disciplinary explorations - Volume 2 - Page xxxv - Debi Prasad Chattopadhyaya, Ravinder Kumar, Project of History of Indian Science, Philosophy, and Culture - 1997 - To reconstruct the vanished worlds, to situate rightly the art objects therein and then to appreciate the same critically demand ... The same have been interpreted by others like Sri Aurobindo as having trans-erotic value-significance, kama as a...

Divine Enterprise: Gurus and the Hindu Nationalist Movement - Page 29 - Lise McKean - 1996 - Preview - More editions ... religious terms are also evident in the work of other key nationalist ideologues, e.g., Vivekananda, Aurobindo, Tagore, Savarkar, and Golwalkar. ... Indeed, it is necessary to situate the political uses of spirituality in specific historical contexts.

Indian journal of social science - Volume 7 - Page 150 - Indian Council of Social Science Research - 1994 - Drawing inspiration from Pande (1992) and Toulmin (1990) we can situate SriAurobindo and Habermas in both historical and perspectival contexts of Indian and European Renaissance. This comparison of comparisons can reveal the global ...

Between Jerusalem/Benare: Comparative Studies in Judaism and Hinduism - Page 249 - Hananya Goodman - 1994 - Preview - More editions So far it seems as if the single pedal-note which we were seeking, a potential parallel in Sri Aurobindo to what the ... Rather than try to situate Rabbi Kook vis-a-vis philosophical kabbalists or prophetic Kabbalah, something which I am not ...

Contributions to Indian sociology - Volumes 27-28 - Page 159 - École pratique des hautes études (France). Section des sciences économiques et sociales, University of Oxford. Institute of Social Anthropology, Research Centre on Social and Economic Development in Asia - 1993 - ... his method together invite us to consider where and in what conceptual vocabulary we might situate Hindu humanism. ... of humanity' by Bankim later gives way to a virtual celebration in the works of Sri Aurobindo and Rabindranath Tagore,...

Social action - Volume 37 - Page 219 - Indian Social Institute, Indian Institute of Social Order - 1987 - It can also situate myths such as "the glorious past of India" in their perspective. ...would be slowly taken over by the extremist rhetoric of Tilak and Aurobindo Ghosh who dressed their nationalist ideas in the religious symbolism of Hinduism.

Situating Indian history: for Sarvepalli Gopal - Page 201 - Sabyasachi Bhattacharya, Sarvepalli Gopal, Romila Thapar - 1986 - ... of Indian nationalism English education and religious reform and revivalism "The heightened role assigned to Bankim, Vivekananda and Dayanand as initiators of nationalism by historians has been to some extent due to Aurobindo Ghose's glorification of their role after he had effectively abandoned nationalist politics and the critique of colonialism and adopted a vicarious nationalist position. Ghose's view was further reinforced by V. Chirol’s and the colonial ...

Indian philosophical annual - Volume 8 - Page 89 - University of Madras. Centre of Advanced Study in Philosophy - 1976 - Sri Aurobindo is a radical thinker in the sense that he builds a system from his spiritual experience, unlike the Vedantic acaryas. It is difficult to situate his system as a form of Vedanta. The concept of evolution is not new to Indian thought in its ... Indian horizons - Volumes 21-22 - Page 35

The Advent - Volume 45 - Page 14 - Sri Aurobindo Ashram - 1988 - Sri Aurobindo Ashram. the Universe; and a radial energy which draws it towards ever greater ... A cell can be understood only when we situate it on the line of evolution. This cell converges towards molecules. In course of time, between ...

Mother India: monthly review of culture - Volume 26 - Page 925 - Sri Aurobindo Ashram - 1974 - Sri Aurobindo does not establish a radical opposition in the Cartesian manner between Matter and Spirit, he does not situate like the Manichaeans the origin of evil in Matter but rather in finitude. There is evil as soon as there is forgetfulness; ...

The "psychic entity" in Aurobindo's The life divine - Page 14 -Roque Ferriols - 1966 - But if we shift our point of view, we shall have to situate reason differently. An examination of the types of action into which Aurobindo subdivides psychological and sense experience will show that the subtle activity of manas is only tenuously...

Arut perum jothi and deathless body: a comparative study of Swami ... - Volume 1 - Page 403 - T. R. Thulasiram - 1980 - a comparative study of Swami Ramalingam with Sri Aurobindo and the Mother and Tirumoolar ... no growth of hair in the forehead where the Bindu or Ajna centre of soul is situate, as Agni the fire representing the power of the ...

Sex, Ecology, Spirituality: The Spirit of Evolution, Second Edition - Volume 6 - Page 635 - Ken Wilber - 2001 - Preview The same holds for cosmic consciousness (which Avabhasa, Aurobindo, and Plotinus all situate at this psychic level); however different from kundalini experiences it might be, they both are mystical experiences related in large measure to ...

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