January 01, 2013

Karma and consequence are not solely individual

Sri Aurobindo Complex Trust: Screening of film, “Meditation on Savitri”, Sri Aurobindo Complex, Cultural Hall, Sri Aurobindo Mark, J.P. Nagar I Phase, 4.30 p.m.

Welcome Year 2013 Tuesday, 01 January 2013 02:13 Written by Ch. Santakar 
It was midnight and spiritual seekers were sitting around the Relics of The Mother and Sri Aurobindo at Sri Aurobindo Bhavan, Koraput meditating to welcome the New Calendar Year -2013. At 12.00, Calendars of The Mother and Sri Aurobindo which were received from Sri Aurobindo Ashram, Pondichery (Now Pudduchery) got opened by Prashant Bhai and offered at the Relics for distribution to the seekers. It was a silent moment inside while there was great noise of crackers and shouting outside the campus. Let Divine's Grace fill more strength in all of us to transform the New Year to be a better one in all aspects of life. Words for 31st December-2012

December Meditation from Centre Right India by Aravindan Neelakandan Jan 1, 2013
Swami Vivekananda was the first Hindu monk to tell in modern times that our downfall was due to the neglect of the masses… If we remember that the Upanishads are the epicenters of Sri Ramakrishna-Vivekananda Vedanta, then in the framework of Sri Ramakrishna-Vivekananda tradition, Bhagavat Gita becomes a strong spiritual source for social justice.

In other words, his concern that Vedanta become “practical” is as much a response to the challenge presented by Christian and Utilitarian ethics as it is an interest in the value of practical concerns as such. This response is important to Vivekananda as it is integral to his project of inspiring Indian self-confidence. While European thought played an important role in the development of Vivekananda’s notion of a “practical Vedanta,” Indian elements influencing its development also can not be ignored. Ramakrishna himself had introduced Vivekananda to forms of “tantricizied” Advaita, such as the teachings contained in the Ashtavakra Gita and Yogavashishta.
While he remains theoretically committed to Shankara’s Vedanta, Vivekananda also incorporates into his teaching elements not characteristic of Shankara’s thought. In his conception of non-dualism, Shankara emphasized the discrimination of the world from transcendent brahman; for Shankara, a-dvaita means that brahman has “no other,” no second. Vivekananda, on the other hand, emphasizes a monistic version of non-dualism wherein the world is “non-other” than brahman. This acceptance of the world, which is an aspect of Tantric thought in general, lays the theoretical backdrop against which action in the world, in accordance with the principle of “non-dual ethics,” becomes possible… posted by kelamuni 11:35 AM  

A happy new year to all you psychopaths! from sans serif by churumuri Jan 1, 2013 If you didn’t know what it means to be a psychopath (which is unlikely) here’s the clinical definition:
“Psychopathy is a personality disorder that has been variously described as characterized by shallow emotions (in particular reduced fear), stress tolerance, lacking empathy, coldheartedness, lacking guilt, egocentricity, superficial character, manipulativeness, irresponsibility, impulsivity and antisocial behaviors such as parasitic lifestyle and criminality.”

When we look at Karma through the lens of perspective, we can see that our usual interpretation of Karma and its effects, focused solely on its impact on our own lives or the most part, is just as faulty as our too narrow view of the role of the individual. Karma and consequence are not solely individual. Just as we are connected to both the universal manifestation through oneness, and our soul is part and parcel of the Eternal manifesting here, so Karma also takes on the aspect of acting on the individual and universal levels. We can find the meaning of karmic consequence not solely in its impact on our limited personality and limited life, but on the lives of others and the entire universal existence…
This opens the door to individual implications to the function of karma in the manifestation as well as universal impacts, and an ever-progressing development, both for the individual and the world within which he acts. 

Royce, Josiah [Internet Encyclopedia of Philosophy] by JAK Kegley - 12 May 2011 – In place of the earlier “Absolute Knower,” Royce presents the concept of an infinite community of interpretation, guided by a shared spirit of truth-seeking and community building. The Universal Community constitutes reality, and its understanding increases over time, through its members’ continual development of meaning. Royce’s concern for building a universal or “Beloved Community” is exemplified in two later works focused on building peace and a world community: War and Insurance (1914) and The Hope of the Great Community (1916). 8:49 PM 

What Friedrich Nietzsche Can Tell Us About Heaven Patheos (blog) December 22, 2012 By Ryan Adams 
Friedrich Nietzsche is renowned by atheists everywhere for his (usually taken out of context) axiom of the era, “God is dead.”  This misuse of this quote can perhaps in some way shed light on what I mean when I say that we have anything to learn about Heaven, the place where we live with God for eternity, from the man who said that “God is dead.” ‎

Empire by Appeasement from Centre Right India by Jaideep Prabhu Jan 1, 2013
World War I is seen by many historians as a decisive turning point in Great Britain’s imperial experience, separating an era of rampant success from a period of swift decline and dissolution. After 1914, the ability of the British to control their far-flung empire diminished significantly. With the emergence of full-fledged representative democracy in Great Britain in 1918, it seemed at first that the British people were not as much concerned with allocating resources to defend various British imperial possessions in other parts of the world as with domestic issues that had taken on a new urgency in the wake of World War I…
In fact, Great Britain accomplished most by way of diplomacy rather than by use of military force to maintain a preeminent position and influence within her imperial world order that would guarantee her the special international status she had been accustomed to in the past.

In September 1909, in an interview with the correspondent of a Tamil nationalist weekly, IndiaSri Aurobindo made the following prophecy.
"Since 1907, we are living in a new era which is full of hope for India. Not only India, but the whole world will see sudden upheavals and revolutionary changes. The high will become low and the low high. The oppressed and the depressed shall be elevated. The nation and humanity will be animated by a new consciousness, new thought and new efforts will be made to reach new ends. Amidst these revolutionary changes, India will become free."

Sri Aurobindo Ashram - Regulatory Documents 23 hours ago - Information that the Sri Aurobindo Ashram Trust is required by MHA, GOI to display: FOREIGN CONTRIBUTION RECEIPTS AND PAYMENTS ACCOUNT FOR THE YEAR ENDED 31st MARCH, 2012 Total 170,529,822.24 regulatory documents. © 1999 - 2012 Copyright Sri Aurobindo Ashram Trust.

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