The Indian Way: An Introduction to the Philosophies & Religions of India
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the divine life is also traditional, what marks Aurobindo as a modern visionary and reformer is his integration of individual yogic means with the transformation of social conditions. This integration will enable each person to participate in this spiritual evolution with every fiber of being and every power of expression. Aurobindo, like Gandhi, often spoke out against what was seen as excessive dependence on science and technology as the basis of social reform and the solution to society's problems. Neither was opposed to science or technology, but both saw that, by themselves, science and technology cannot provide an adequate social basis for human fulfillment and self-realization. In a similar way, both Gandhi and Aurobindo saw that merely changing the institutions of society does not go far ....
Fieldwork in South Asia: Memories, Moments, and Experiences
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Sarit K. Chaudhuri, Sucheta Sen Chaudhuri - 2014 - Preview - More editions
Gandhi, and before Gandhi Aurobindo Ghosh (after Bengal was partitioned), came up with the idea of swadeshi as an economic boycott of British goods. Gandhi continued with it, in this sense. But Gandhi did not carry it forward in other areas of his thinking. He did not say that pardeshi [non-Indian] participation in the swadeshi movement was undesirable. Or about knowledge, as such, he did not have much of a problem. With technology, he did have a problem, but it was not pardeshi ...
Indian Ethics: Classical traditions and contemporary challenges
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Purusottama Bilimoria, Joseph Prabhu, Renuka M. Sharma - 2007 - Preview- More editions
This tension between tradition and modernity is evident, for example, in the evolution of Gandhi's views about technology. From the wholesale rejection of modern technology that is prominent in Hind Swaraj (1909), we see him moving toward an approbation of what is nowadays called 'appropriate technology,' that is, technology adapted to human scale and to the needs and resources of a particular people. Hence his fascination with the sewing machine. Sri Aurobindo was ...
Integral Polity: Integrating Nature, Culture, Society and Economy
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Sri Aurobindo's World Order, then, is not an exercise in fantasy. He sees it as part of the progressive evolution of man. He tells us that for tens of thousands of years man remained primitive. When he stepped into the age of reason he freed himself from totem and taboo, making tremendous strides forward in the arts and sciences, giving birth to modern consciousness. Man had become rational in science and technology, but was still subject to the tragic influences of the previous ...
Readings in Sri Aurobindo's The Synthesis of Yoga Volume 1: The ...
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Santosh Krinsky - 2015 - Preview
We see then, in terms of technology, a restriction of our interaction with life and the world, which arises from our constant interaction with the technologyand what it produces. Similarly with Yoga, this focus has frequently implied abandonment or withdrawal from the flow of life and action in the world, and the yogic practitioner has for the most part been someone who has given up any major active role in the development and support of the human endeavor. Sri Aurobindo describes the ...
The Key to a Meaningful Life
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Swami Gautamananda - 2015 - Preview
The effect of such objections and accusations has been to make the public less friendly to science, to weaken the ideal of science as a vocation, and to put science on the defensive. Are these criticisms justified? Part of the problem is that people often confuse science with technology. It is technology, emphasizing the material aspects of science, which is responsible for the concern expressed by thinkers like Sri Aurobindo. It is true that science and technology are distinct from each ...
Critical Posthumanism and Planetary Futures - Page 276
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Debashish Banerji, Makarand R. Paranjape - 2016 - Preview - More editions
Looking at the yoga of Sri Aurobindo, the arduous subjective disciplines necessary for 'the triple transformation' also need a milieu dedicated to inner development for its habitus, something less and less possible in our present age globally networked for corporate interests of production, seduction and consumption. Yet, to speak about an expansion or integration of consciousness without recourse to an engagement with technology is a romanticism that wills its self-exile and eventual ...
Introducing the Life Divine:
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We discussed why we must study Sri Aurobindo. We saw that Sri Aurobindois relevant to us today because he has given a positive philosophy, affirmative spirituality. He points out how higher minds were so long turned to the Beyond. He explains and justifies the purpose in life. Each one of us is made to feel that life is an opportunity, something sacred, which we cannot fritter away. He has also given due value to Matter, the material civilisation, material technology. He underlines the ...
DNA of the Spirit, Volume 1: A Practical Guide to Reconnecting With ...
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It is freely given. We have noticed that many humans do not ask for cosmic support, which is always available to them. Ask for cosmic support on a daily basis. There are many beings in service to you. Know the Creator's rule: If you do not ask, the door is not opened. Ask for teachers who have Earth experience and who have gained enlightenment. Some of the more popular names include Elijah
Civilizations: Nostalgia and Utopia
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... Sri Aurobindo was interested in literature, but not in other art forms; Tagore was deeply interested in art. Tagore was also aware of Asia. Imagine! He was the first person to establish a China Bhavan,11 thus establishing contact with China. I cannot go into further details here. In the context of the present discussion, I would like to suggest that great as these three figures have been—and they were
Beyond Sociology: Trans-Civilizational Dialogues and Planetary ...
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Ananta Kumar Giri - 2017 - Preview
The ethical imperative comes not from around, but from within him and above him (Sri Aurobindo 1962: 141). BEYOND THE TECHNOLOGY OF POWER: SPIRITUALITY AND THE TECHNOLOGY OF THE SELF In his The Imperative of Responsibility, Hans Jonas (1984: 141) argues: “it must be understood that we are here confronted with a dialectic of power which can only be overcome by a further degree of power itself, not by quietest renunciation of power.” This more power, in ...
The Spiritual Imperative: Sex, Age, and Caste Move the Future - Page 6
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His historical vision is also extremely wide-ranging. He combines a focus on the inner and outer life, religion and political economy, that encompasses all aspects of social life from markets and production to the most august spiritual concerns. Larry doesn't limit himself to generalizations such as the coming of a new spiritual age in which inner knowledge and technologies of the spirit will be valued above all. After all, such predictions can be found inAurobindo and Ken Wilber, among
Foundations of Indian Psychology Volume 1: Theories and Concepts
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12 Being an authentic self: Some insights from the lives of Sri Aurobindo and Mahatma Gandhi Shivantika SharacP You must learn to act always from within — from your inner being.... The outer should be a mere instrument and should not be allowed at all to compel or dictate ... The perennial task of carving out one's existence has become increasingly knotty in thetechnology-based world of today
Mantra Yoga and the Primal Sound: Secrets of Seed (Bija) Mantras
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Now, mantra in the traditional sense no longer exists. There is mantra causing the innovation and invention of modern knowledge and wisdom. A mantric approach to science, technology, information, marketing, media and streams of knowledge is being constantly emphasized. Sri Aurobindo has presented his longest epic poem, savitri as a mantra for the transformation of the world. Mantra can only cause transformation as it is the essence of the cosmic response and the invocation of ...
Unifying Hinduism: Philosophy and Identity in Indian Intellectual ...
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Yoga: The Technology of Ecstasy Los Angeles: Jeremy P. Tarcher. Fitzgerald, James L. (forthcoming). "The Samkhya-Yoga Manifesto' at Mbh 12.289–290. ... Ghose, Aurobindo (20 oo). India's Rebirth. Edited by Sujata Nahar. Paris and Mysore: Institut de recherches évolutives and Mira Aditi. – (2005). Nationalism, Religion, and Beyond: Writings on Politics, Society, and Culture. Edited by Peter Heehs. Delhi: Permanent Black. Gode, P. K. (1944). “The Chronology of Vijñānabhiksu and ...
Spirituality and Business: Exploring Possibilities for a New ... - Page 29
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Sharda S. Nandram, Margot Esther Borden - 2009 - Preview - More editions
Table 2.1 Forms of knowledge according to Sri Aurobindo Forms of knowledge Characteristics Indirect and separate knowledge We partly identify with the world but we also disidentify with it when we say there is a world out there Knowledge by separate and We partly identify with the mind and ... Truth is inherent in us as well as in nature; the aim cannot consist of an 2 Spirituality and Business 29 Sri Aurobindo ́s Four Types of Knowledge TheTechnology of Yoga for Deeper Knowledge.
Culture, Society And Leadership - Page 19
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2006 - Preview
One can go on endlessly with such one-for-one, dark-for bright factual (not virtual
Mother India: Monthly Review of Culture - Volume 60 - Page 685
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For Technology as the product of the Enlightenment remains objectified Rationality but Humanity if reduced to the rational, loses its essence as an undefinable life-form in transition, seeking to create in itself its own godhood. This second duality is a realised godhood as human creation ... "To be perepetually reborn is the condition of a material immortality", SriAurobindo, The Synthesis of Yoga, Sri Aurobindo Ashram, 1972, p. 1. 27. Gebser, Op. cit. the commodification of Subjectivity ...
Mother India: Monthly Review of Culture - Volume 59 - Page 318
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This future can be named by us, but named only through the vocabulary of Sri Aurobindo, taken from the dictionary of Sri Aurobindo. We can call this future "the Life Divine". Or the Divine Life, if you would have it simply, without Sri Aurobindo's inversion. But what is the Divine Life? Again, using his terminology, we can call it "an ... They are not immune to technology; in facttechnology is fully represented there. They are as much a p
Mother India: Monthly Review of Culture - Volume 58 - Page 255
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On the assumption that evolution is a physical process that has reached more or less the limit of what Nature can do by her old slow methods, it has recently been speculated that further evolution could be brought about by human beings themselves using technology to modify their own bodies and brains. "
The encyclopedia of religion and nature - Volume 2 - Page 131
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Mapping reality in this way, Sri Aurobindo includes "nature" and the human person in one interpretative framework, which sets out the multi-leveled interconnections between them and indicates what has to happen for the transformation of both. ... egoic consciousness to deeper, unitary supramental consciousness, thereby extending our sense of self to include the natural world, and also on the levels of the current economic, environmental, technological, political and social realities.
Advanced Educational Technology 2 Vols. Set - Page 563
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D.Lit., President U.P Philosophers Association for a decade; LMI: Indian Philosophical Association and Darshan Parishad; Director: Sri AurobindoResearch Institute; Chief Editor: Research Journal of Philosophy and Social Science; Head of the Department of P.G. Studies and Research at Meerut College for two decades. He guided more than two dozen Ph.D. scholars. Dr. Sharma has authored more than one hundred research papers and an equal number of books in the field of ...
Re-Thinking the Future of Work: Directions and Visions - Page 274
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Based on the vision of Sri Aurobindo and Mirra Alfassa to create a community where people of all countries can live in peace and harmony, Auroville represents a place of spiritual realization, not bound by any religious dogma. ... Auroville has a Research Centre in AppropriateTechnology); an international zone with houses for each nation acting as embassies of different cultures; and finally the Matrimandir, a 100-foot high elliptical sphere with surrounding gardens and walkways ...
