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
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
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.”
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, India
"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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