For him a person, by performing labour on the things given to us in
common by nature, made them his own. But, to sustain a claim on his property
through time, that person has to remain the same; and personal identity depends
on consciousness. Property must endure in order to be property and that depends
on memory. Money thus expands the capacity of individuals to stabilize their
own personal identity by holding something durable that embodies the desires
and wealth of all the other members of society. Money is a ‘memory bank’, a
store allowing individuals to keep track of those exchanges they wish to
calculate and, beyond that, a source of economic memory for the community. One
of money’s chief functions is remembering.
Coming back to Ashram life, this slow process of deterioration over
the last three decades is essentially due to the physical withdrawal of Sri
Aurobindo and the Mother along with the gradual disappearance of the first
generation of disciples that came to the Ashram leaving everything behind –
family, friends, property. The present inmates (especially the ex-students of
the Ashram School) do the reverse – they gather family, friends and fortune,
and establish themselves firmly as well-settled citizens of Sri Aurobindo
Ashram, Puducherry, with no intention whatsoever to consecrate themselves to
Yoga. What can you expect therefore from the collective life of the Ashram?
Only a good life of leisure, sports, art, drama, talks and other programmes
reminding us of the great teachings of Sri Aurobindo and the Mother without
being able to do any justice to them… In the meanwhile, their long-standing
policy of deliberate neglect of the problems of Ashram life has brought the
community to the brink.
We focus generally on the law of Karma in the light of our nature of
desire. We seek pleasure and try to avoid pain. We want to be rewarded and we
want to avoid punishment. This is the nature of the desire-soul in man that is
based on the vital principles of attraction and repulsion, with an underlying
principle of desire. We therefore tend to see the law of Karma as an external
representation of this desire-soul’s focus, and thus, overlay our all-too-human
tendencies on the universal Spirit.
While it may seem to operate this way for some time in our
development, eventually we begin to recognize that the Spirit is beyond the
limitations imposed by our vital seekings. The higher aspirations and deeper
meaning of our lives can at that point no longer be held hostage to the
desire-soul’s limited view.
Savitri
and The Yoga of the Cells by Sri Aurobindo, The Mother and RY
Deshpande (Jan 20, 2013) $0.99 Kindle
Edition
The Mother’s Yoga of Cellular Transformation
begins in it. In the present work we have excerpted broadly passages from the
revelations made by Sri Aurobindo and the Mother about their attempts and
realisations. These accounts roughly corresponds to the period 1940 to 1973
when the Mother withdrew from her physical body—the three decades in which
intense yoga-tapasya was done in the physical for the Divine’s physical. We are
extremely fortunate that Sri Aurobindo and the Mother have left some of these
details as a part of their consciousness for us to enter in, grow in it, the
new Consciousness the Mother spoke of on 1 January 1969.
Savitri Foundation is glad to bring out this
work in two volumes. While Savitri and the Yoga of the Cells forms the first
textual presentation, the second will deal with the Overman or Surhomme stage
forming a precursor, a bridge between the sentient Man and the Supramental or
Gnostic Being, Towards the Intermediate Race.
This play in 5 Acts is located in Syria of the
playwright’s imagination. Rodogune, the Parthian Princess captured by Syria and made
attendant of queen Cleopatra. Antiochus and Timocles, the sons of Cleopatra by
her first husband, have been brought up in Egypt . At the death of Cleopatra’s
second husband, they return to Syria .
The selfish queen mistakes fulsome flattery for real love and rejects
Antiochus. He revolts to claim the throne of Syria ; and both Rodogune and
Antiochus who are mutually attracted by love, join together in this venture.
The tree is an 82-year-old Peltophorum
pterocarpum that stands next to Sri Aurobindo's Samadi, which was named
'Service Tree' by the Mother. Through the ..
Swami Vivekananda: A Hindu Supremacist? from Centre Right India - Jan 22, 2013 by Aravindan
Neelakandan - Outlook is at it again.
It has unleashed a camapign of calumny against India ’s most venerated spirtual icon…
David L Gosling, a Cambridge scholar and
author of the seminal work ‘Religion and Ecology in South East Asia’ states
that Vivekananda’s interpretation of karma-yoga as the basis for
this-worldly action which was central to his teaching paved the way for
Gandhian ethics.
Frontline, Volume
30 - Issue 02 :: Jan. 26-Feb. 08, 2013 Attempts at appropriation PRALAY
KANUNGO Swami Vivekananda never entertained violent identity politics. But his
“missionary Hinduism” offered potential for the development of a militant Hindu
nation, allowing Hindutva to make selective readings and interpretations of his
texts and speeches…
Vivekananda’s engagement with Hindu identity
has evoked contesting responses. While one view portrays him as a proponent of
a strong and virile Hindu nation and interprets his ideas of tolerance and
unity of all faiths as fragile, another view contests the “stereotyping” of
Vivekananda as a militant Hindu, arguing that Vivekananda’s personal quest for
ultimate realisation sets limits to identity politics, thereby making his
agenda of national revival not particularly Hindu. Both the versions seem to be
partly true. Vivekananda’s views were quite complex and frequently ambiguous.
But he surely operated within the paradigm of religious enlightenment: though
he stressed the self-assertion of Hindus, he never entertained violent identity
politics. However, it is clear that his “missionary Hinduism” offered potential
and possibilities for the development of a militant Hindu nation, allowing
Hindutva to make selective readings and interpretations of his texts and
speeches. Moreover, Vivekananda’s approach to philanthropy and accommodation of
the marginalised has also been found handy for Hindutva leaders to construct an
inclusive pan-Indian Hindu identity by expanding Hindu ecumeny. Hence,
Hindutva’s claim on Vivekananda’s legacy may not be completely misplaced! Pralay
Kanungo is Professor and Chairperson, Centre for Political Studies, School of
Social Sciences, Jawaharlal
Nehru University
Unlike Sri Ramakrishna, Vivekananda was not
a sadhaka, nor did he possess the philosophical depth or originality
of Sri Aurobindo. His most precious ...
The Influence Of Swami Vivekananda And Sri Aurobindo By Argha Banerjee. How shall I express in
language my indebtedness to Sri Ramakrishna and Swami ...
Es
- Volumes 27-29 - Page 155 - Universidad
de Valladolid. Departamento de Inglés - 2006 - What Sri Aurobindo did was to
conceptualise and problematise certain
issues with relation to the human being's changing encounters with
consciousness and the world. He occurred at a crucial point in the formation of
a nationalistic ...
Immortal
Sarvoday - Page 30 - N.
hazary - 2007 - Preview
Gandhiji gave serious thought to the question of Swaraj in 1908 in his
book Hind Swaraj or
Indian Home Rule. But the Swaraj of his conception was different from the
concept of Swaraj of Tilak and Aurobindo.
Gandhi:
'Hind Swaraj' and Other Writings
- Page xxx - Mohandas
Gandhi, Anthony J. Parel - 1997 - Preview - More
editions In contrast to the Moderates, no Extremist is mentioned by name
in Hind Swaraj - an
indication of Gandhi's distance from them. In other words, Tilak and Aurobindo Ghose, their distinguished
leaders, are passed over in silence. Gandhi was ... Page
xxxi Neither
would Aurobindo Ghose's appeal to shakti - power in its creative but
violent forms, mythologised by Durga, Bhavani and Kali - have been
more reassuring to the Mahatma. While no work by the Extremists is included in
the Appendix, ...
Gandhi
marg - Volume 21 - Page 314 - Gandhi
Peace Foundation (New Delhi, India), Gandhi
Smarak Nidhi - 1999 - It was conceptualised by Bankim
Chandra Chattopadhyay in his novel Ananda Math. Its practical applications
could be found in several persons like Sri Aurobindo, Swami Shraddhananda, and
even in Bal Gangadhar Tilak. Gandhi's ...
Social
action - Volume 44 - Page 89 - Indian
Social Institute, Indian
Institute of Social Order - 1994 - Another thinker and a practising
nationalist Sri Aurobindo conceptualised the politics, and political
action in a similar vein. ... It is not surprising, therefore, that
in Aurobindo's opinion, "Nationalism is not a mere political programme,
nationalism ...
Secularism
and liberation: perspectives and strategies for India today - Page
111 - Rudolf
C. Heredia, Edward
Mathias, Indian
Social Institute - 1995 - Another thinker and a practising
nationalist, Sri Aurobindo, conceptualized politics and political
action similarly. He considered India
as his motherland, which to him symbolised a spiritual as well as a
geographical entity. During the British rule, ...
India's
Freedom Movement: Legacy of Bipin Chandra Pal - Page 104 - Binay
Bhattacharya - 2007 - Preview - More
editions ... advocated by Bipin Chandra Pal, Aurobindo Ghose
and in the vision of Hindu rashtra viewed by M.S. Golwalker and his followers.
Serving ... In post-colonial India it is difficult
to conceptualise nation state in terms of religious particularism.
Colonialism,
Tradition, and Reform: An Analysis of Gandhi's ... - Page 57 - Bhikhu
C. Parekh - 1999 - Preview - More
editions Lala Lajpat Rai, Aurobindo, the later Narmada Shankar, Tilak,
Motilal Nehru and the early Gandhi, thought that British ... an
opportunity to turn the corner. Like their rulers, they
too conceptualised the colonial encounter in pedagogical terms.
World
Government and Thakur Sen Negi - Page 201 - M.
G. Chitkara - 1999 - Preview - More
editions old escatology but grouped together under the name of
"Integral Humanism" by Sri Aurobindo. ... Nation
is conceptualised as having : (a) geographical territory and its
inhabitants as its body, (b) the sense of belonging to the nation creates
a ...
Evolutionary,
Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 36 - Michael
Leicht - 2008 - Preview
The idea of involution-evolution is something new for the Western setting of
the debate. But we must ask, whether the spirit has really reached its zenith
in Aurobindo in its process of increased self-awareness?
- Aurobindo has conceptualised his ...
Transaction
- Indian Institute of World Culture - Issue 97 - Page 17 - Indian
Institute of World Culture - 1996 - Through their mystical and
transcendental experience, Hindus conceptualized many subtle issues, such
as: mind is ... as has been testified by many saints and sages
throughout the ages and by Ramakrishna and Aurobindo in recent times.
Journal
of Indian Council of Philosophical Research - Volume 16 - Page 105 - Indian
Council of Philosophical Research - 1998 - Dharmakirti explains that person's success
by saying that his/her conceptualized cognition of the jewel, although
erroneous, ... V. Kapali Sastri, Dipti Publications,
Sri Aurobindo Does Dharmakirti Embrace a Pragmatic Theory of Truth?
Sri Aurobindo and
Karl Marx: Integral Sociology and Dialectical ... - Page 21 - Debi
Prasad Chattopadhyaya - 1988 - Preview It is a materialistic way of putting what
Sri Aurobindo means by saying that it is in the human mind that
Nature ... To bring Nature into an organic unity with man it has
first to be grasped, then controlled, and finally socialised
and humanised.
Indian
Wisdom and International Peace: From the Vedas & Lord ... - Page 35 - R
N. Vyas, Vyas
R N - 1987 - Preview
Aurobindo is full of praise for this religion of humanity. This religion
has great utility. It has 'humanised society, humanised law and
punishment, humanized the outlook of man on man, abolished legalised
torture and the cruder forms of ...
Soul
And Structure Of Governance In India - Page 307 - Jagmohan -
2005 - Preview - More
editions What did Sri Aurobindo mean when he talked of India's
destiny and India's religion?... had innate faith in the inherent strength
of Indian culture, and interpreted Hinduism as a positive and elevating force
for ennobling and humanising society.
Philosophy
Of Education - Page 222 - S.S.
Chandra, S.S.
Chandra & Rajendra Kumar Sharma - 2006 - Preview - More
editions This perfectionism is the strength and this again is the weakness
of Sri Aurobindo's philosophy of education. In tune with ... In
other words this requires divine perfection.
Sri Aurobindo's
treatment of Hindu myth - Page 11 - Jan
Feys - 1983 - Sri Aurobindo is conscious of the transposition the myth
has thus been subjected to, whether by Kalidasa or by himself matters little,
for Aurobindo in any case subscribes to
the humanising interpretation. "It is therefore", he says,
"one of the...
Contemporary
Indian Writing in English: Critical Perceptions - Part 2 - Page 319 - N.
D. R. Chandra - 2005 - Full
view - More
editions ... English and American poetry, and constantly exposing
himself also to the humanising influence of Sanskrit classics. He is
a ... However by 1961 Lal had tailored his position and stated
"Sri Aurobindo happens to be our Milton, and Toru Dutt, ...
Towards
eternity; Sri Aurobindo birth centenary volume, 15th ... - Page 73
- Aurobindo
Ghose, V.
Madhusudan Reddy - 1973 - But to appreciate the revelation, one must
keep in mind that Sri Aurobindo is treading the domain of the
superhuman, the ultra-natural, and his aim is not to humanise and
naturalise them altogether. Indeed poetry of a fine order is possible to a
completely humanised and naturalised mysticism as in the lyrics of
the ... Sri Aurobindo--the poet - Volume 2, Part 4
- Page 47 - Kaikhushru
Dhunjibhoy Sethna – 1999 The
poetry of Sri Aurobindo: a
journey from ego to self - Page 130 - Kishor
Gandhi - 2001
Sri Aurobindo:
The foundations on Indian culture and the ... - Page 290 - Aurobindo
Ghose - 1970 - admitted as is
sufficient to humanise the appeal and the significance. The poet
makes us conscious of the immense forces that are behind our life and sets his
action in a magnificent epic scenery, the great imperial city, the ...
Encyclopaedia
Eminent Thinkers (vol. : 17 The Political Thought Of ... - Page 46 - Jai
Narain Sharma - 2008 - Preview - More
editions One speaks of Iqbal and Sri Aurobindo as cures for the
contemporary dehumanisation caused by the scientific culture, ... of
dehumanised culture might produce some sort of neo-primitivism. which instead
of humanising our behaviour makes it ...
A
century's salutation to Sri Aurobindo - Page 62 - Nolini
Kanta Gupta - 1972 - Thus the Vedic Rishis sought not
to humanise the Divine, their purpose was rather to divinise the
human. And their allegorical language, although rich in terrestrial figures,
does not carry the impress and atmosphere of mere humanity and ...
Dharma
of the twenty-first century: theological-ethical paradigm shift - Page 118 - Somen
Das - 1996 - Even, Malhotra had noted that Aurobindo denied
reality to the world apart from Brahman But according to Malhotra, all
the ... Reinterpretation of the Absolute It is significant to note
that in modern time there is a concerted effort to humanise the...
Indian
journal of social science - Volume 7 - Page 152 Indian
Council of Social Science Research - 1994 - But from
Sri Aurobindo we learn of the urgent need to spiritualise our
humanity as we are beginning our work of humanising our modernity.
Ananta Giri Ravi Matthai Centre for
Educational Innovation Indian Institute of Management ...
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