Sri Aurobindo exhorted to win back inner freedom or moral swaraj

Sri Aurobindo and Vedānta philosophy - Page 26 - Sheojee Pandey - 1987 - Preview - Sri Aurobindo contends to bridge the gulf between the dualism of Nirguna and Saguna, formless and formed, impersonal and personal, indeterminate and determinate. The negative approach of Advaita and positive approach of ...

The Essential Aurobindo - Page 227 - Aurobindo Ghose, Robert A. McDermott - 2001 - Preview - Just as Sri Aurobindo contends that the yogas of work, knowledge, and love are equally important ingredients in the integral yoga of self-perfection, the Mother insists on the need to perfect all four levels of the self, and simultaneously to realize...

Sri Aurobindo Ghosh and Bal Gangadhar Tilak: the spirit of freedom - Page 48 - Suneera Kapoor - 1991 - Preview - In fact, Tilak and Aurobindo move a step further. They stress harmony between individual, society and the universe. Aurobindo contends that individual and the society help in the development of mankind by exploring and developing the secret...

Thirty-Five Oriental Philosophers - Page 96 - Diané Collinson, Robert Wilkinson - 2002 - Preview - Though practice may speed up this evolution, Aurobindo contends that none of its steps can be omitted.22 The first stage is the ... In common with many eastern thinkers, Aurobindo contends that the ego of ordinary experience is a superficial... 50 Eastern Thinkers - Page 163 - Kathryn Plant  - 2000 - Preview

Revisioning Environmental Ethics - Page 76 - Daniel A. Kealey - 1990 - Preview - This false assumption, all the more vicious because partially true, is the principal cause of India's social stagnation, Aurobindo contends. It is, however, a conception of Yoga that is based on a false, because partial, understanding of nature.

The perennial quest for a psychology with a soul: an inquiry into ... - Page 508 - Joseph Vrinte - 2002 - Preview These formulae of Science may be pragmatically correct and infallible, they may govern the practical how of Nature's processes, but they do not disclose the intrinsic how or why"47 Sri Aurobindo contends that his metaphysical theory of Matter ...

The Spirit of Modern India - Preview ... historical perspective and spiritual experience, Sri Aurobindo contends that the force of the Supermind is now creating the conditions necessary for the advent of a spiritual age. This possibility, which Sri Aurobindo calls the next evolutionary...

Transformations in Consciousness: The Metaphysics and ... - Page 63 - Franklin Merrell-Wolff - 1995 - Preview - Aurobindo contends that there is a supreme experience" and supreme intuition by which we go back behind our surface self and find that this becoming, change, succession are only a mode of our being and that there is that in us which is not ...

The "psychic entity" in Aurobindo's The life divine - Page 92 - Roque Ferriols - 1966 - Concerning the difficulty that man cannot remember his past existences, Aurobindo contends that there is no need for such a memory though it exists at times in children and in highly evolved individuals. The past existences put a variety of ...

Journal of Indian education - Volume 11 - Page 7 - National Council of Educational Research and Training (India) - 1985 - Through a process known as integral yoga, Aurobindo contends it is possible for humanity to achieve progressively higher levels of consciousness aimed at human perfection. By cultivating knowledge, strength, love, self-discipline, purity of ...

Concepts of reason and intuition: with special reference to Sri ... - Page 19 - Ramesh Chandra Sinha - 1981 - Sri Aurobindo contends, "when we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not ...

The Modern schoolman - Volume 29 - Page 102 - St. Louis University. College of Philosophy and Letters, St. Louis University. Dept. of Philosophy - 1952 - Aurobindo contends that the true Vedantic notion of Yoga as found in the Gita does not exclude work or sacrifice, but insists on doing everything in a spirit of detachment and of abandonment (bhakti) to the transforming power (shakti) of God.

Philosophy East & West - Volumes 11-12 - Page 138 - Project Muse - 1961 - Another problem in understanding Aurobindo's conception of Brahman arises from the fact that he uses both personal and impersonal terms to designate Brahman. This is not carelessness, for Aurobindo contends, "This Divine Being, ...

The self in Indian philosophy - Page 146 - Troy Wilson Organ - 1964 - Another problem in understanding Aurobindo's conception of the Brahman arises from the fact that he uses both personal and impersonal terms to designate the Brahman. This is not carelessness, for Aurobindo contends, "This Divine Being,...

Darshana international - Volume 12 - Page 29 1972 - Sri Aurobindo contends that the real nature of all cognitive experience is knowledge by identity but due to the exclusive demand of the ego we indulge in what is fractionated limited and transitory and take the real nature of things as external ...

In search of the absolute: a critical study of the Advaitic ... - Page 111 - Augustine D. Vallooran - 1988 - Sri Aurobindo contends that the principle that the Upanisad follows is "the uncompromising reconciliation of uncompromising extremes".18 Therefore the harmonization that the Advaita-teacher brings about between the two discordant ...

Revival of Upaniṣadic thought in contemporary Indian philosophy - Page 104 - Sankatha Prasad Singh - 1974 - 8 As to the analogy of the mental illusion the best example of which is given by the advaitins in the classical instance of a rope taken for a snake, Sri Aurobindo contends, it is not at all helpful. According to him the illusory actually exists ...

Indian national movement: a critical study of five schools - Page 94 - Jayati Chaturvedi - 1990 - This process has been called 'Sanskritization.'37 Then, we have the Hindu nationalist point of view advocated by Aurobindo Ghosh and the Aurobindo Ashram, Pondicherry. Aurobindo contends that the view that ancient India excelled only ...

Bhāratī: bulletin of the College of Indology - Volumes 1-4 - Page 136 - Banaras Hindu University. College of Indology, Dept. of Ancient Indian History, Culture and Archaeology - 1957 - Now as regards the third alternative that life is a descent from some plane above the material universe, Sri Aurobindo contends that it is quite conceivable that a pressure from some plane of life above the material plane might have helped the ...

Synthesis: The realization of the self - Volume 2 - Page 42 - 1978 - Aurobindo contends that such a view looks at only one small area of existence and leaves all the rest unexplained. He adds: If pushed to its extreme, it would give to a stone or a plum-pudding a greater reality and to thought, love, courage, ...

Studies in philosophy and religion - Page 102 - Ram Shankar Misra - 1971 - Now as regards the third alternative that life is a descent from some plane above the material universe, Sri Aurobindo contends that it is quite conceivable that a pressure from some plane of life above the material plane might have helped the ...

Twentieth century Indian philosophy: nature and destiny of man - Page 176 - Nilima Sharma - 1972 - By discarding this popular belief of retrogression, Aurobindo contends that "whether the animal reversion is possible or not, the normal law must be the recurrence of birth in new human forms for a soul that has once become capable of...

The spirit of modern India: writings in philosophy, religion & culture - Page 37 - Robert A. McDermott, Vishwanath S. Naravane - 1974 - On the basis of his historical perspective and spiritual experience, Sri Aurobindo contends that the force of the Supermind is now creating the conditions necessary for the advent of a spiritual age. This possibility, which Sri Aurobindo calls the ...

Sri Venkateswara University oriental journal - Volume 35 - Page 36 - Sri Venkatesvara University. Oriental Research Institute - 1992 - Aurobindo contends that the perfect human order can be realized only by the collective efforts of individuals who have realized inner freedom or moral swaraj. As a prophet of Nationalism, he exhorted his countrymen to win back their inner ...

Bulletin - Page 6 - Institute of Traditional Cultures - 1982 - Totalitarianism, Aurobindo contends, seems to be the natural and inevitable destiny of the fullest outcome of socialism or, more generally, of the collectivist idea and impulse. But if a non-democratic polity and machinery are found to serve the ...

Calcutta review - Page 61 - University of Calcutta, University of Calcutta. Dept. of English - 1948 - It is difficult, as Aurobindo contends, for a human being to harmonize all these different activities of reason, mixed and pure. Aurobindo, however does not go into detail regarding the manifold phases of reason. None the less it is clear what ...

A critical study of Aurobindo: with special reference to his ... - Page 15 - Laxman Ganpatrao Chincholkar - 1966 - By denying any reality to the existence, this theory, Aurobindo, contends, creates more difficulties and renders it insoluble. For, whatever be the nature of Maya cither as unreal reality or unreality itself, the " ultimate effects of the theory carry in ...

The religious roots of Indian nationalism: Aurobindo's early ... - Page 38 - David L. Johnson - 1974 - It is revalued as an essentially spiritual movement, with spiritual goals as its goals. It carries a message for the world. "It is a great religious movement disguised for the moment in political and western garb . . ."42 Aurobindo contends that the ...

Contemporary Indian idealism (with special reference to Swami ... - Page 100 - Ripusudan Prasad Srivastava - 1973 - 36 But Sri Aurobindo contends, as we have already seen, that this ignorance is never a negation of knowledge. He holds very optimistically that "Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and ...

The feminine mirrored: Raja Rao, R.K. Narayan, Bhabani Bhattacharya - Page 96 - Sandhya Sharma - 2002 - To be in his company is spiritual education. To obey and serve him, to listen to his words, and even to his silence— is to be initiated. Sri Aurobindo contends: Guru is the inner guide secret within us. To secret within us. To activate this secret, ...

Essays on Indian art & culture: Prof. R. Das Gupta felicitation volume - Page 51 - Premaśaṅkara Dvivedī, Rajatananda Das Gupta, Bindu Dubey - 1992 - Sri Aurobindo contends that the reason must make scrutiny of intuitions. Intuition springs out from higher as well as lower level. It originates from subconscient as well as conscient sources. Reason is perfectly justified in discriminating properly...

Proceedings of the ... International Symposium on Asian Studies - Page 300 - Asian Research Service - 1983 - Aurobindo contends : 18 An integration of this kind would not be possible if a spiritual evolution were not the sense of our birth and terrestrial existence; the evolution of mind, life and spirit in Matter is the sign that this integration, this completed ... Prajña - Volume 18 - Page 73 - Aurobindo contends ...

Indian philosophical annual - Volume 8 - Page 152 - University of Madras. Centre of Advanced Study in Philosophy - 1976 - Sri Aurobindo contends that because there has already taken place a descent or involution of Brahman in matter, so the latter can rise to the status of Brahman in the course of evolution. This double process of descent or involution and ascent ...

The Hindu quest for the perfection of man - Page 317 - Troy Wilson Organ - 1970 - Aurobindo contends that the reversal is part of the evolution which is the entire meaning of life: "A change into a higher consciousness or state of being is not only the whole aim and process of religion, of all higher askesis, of Yoga ...

Hindu patterns of liberation - Page 38 - Open University. AD 208 Course Team - 1978 - Aurobindo contends that Spirit and Matter are equally essential: The affirmation of a divine life upon earth and an immortal sense in mortal existence can have no base unless we recognize not only eternal spirit as the inhabitant of this bodily ...

Poet-seer Swami Rama Tirtha: the poetry of spiritual vision - Page 184 - Bansi Lal Zutshi - 1987 - Sri Aurobindo contends, that "our fall does not matter and that the dust in which India lies is sacred". He further adds : "If the majority of Indians had indeed made the whole of their lives religious in the true sense of the word, we should not be ...

Annual - Page 94 - Sri Aurobindo mandir, Calcutta - 1995 - 7 Thus Sri Aurobindo contends that the historical theory of criticism serves no real purpose for our poetic appreciation; but at the same time he openly admits that the said theory would be helpful towards grasping something important and ...

Gandhi marg - Page 574 - Gandhi Smarak Nidhi, Gandhi Peace Foundation (New Delhi, India) - 1992 - According to Gandhi, the law is a result of human weakness. Aurobindo contends that law came into being because of imperfection and ignorance of mind. He says: "Because of our present imperfection and the ignorance of our mind and will, ...

The Advent - Volumes 23-24 - Page 24 - Sri Aurobindo Ashram - 1966 - Sri Aurobindo contends that the evolution need not stop at man; man, it is true, is the present highest term of evolution, but he is not the final term. Man can evolve — is sure to evolve in time — new faculties and powers which will manifest ...

Ephemerides Carmeliticae - Volume 29 - Page 44 - Discalced Carmelites, Pontificia Facultas Theologica SS. Teresiae a Iesu et Ioannis a Cruce in Urbe - 1978 - If philosophy is an investigation into the reality, Aurobindo contends that it should take into account the entire domain of the reality. A true philosophy cannot afford to ignore either matter or spirit. A spiritualistic philosophy which denies matter is ...

Sri Aurobindo – the tallest Vedic intellect

Tweets 23 Nov Sangeeta Goswami ‏@SangeetaRG @yrskmohan '12 years with Sri Aurobindo' by Nirod baran and #LIfeDivine the books always on my desk :) @Back2Vedas  Retweeted by Savitri Era Party  View conversation

22 Nov Rajarshi ‏@TheRajarshi Marvelous, fiery opposition to a world-negating end of the spiritual journey. Sri Aurobindo.  Retweeted by Savitri Era Party

23 Nov vamanan ‏@vamanan81 What did Sri Aurobindo think of Swami Vivekananda? http://vamanan81.wordpress.com/2010/01/12/swami-vivekananda-through-sri-aurobindo%E2%80%99s-eyes-2/ …  Retweeted by Savitri Era Party  View photo

20 Nov ∫ubra ‏@IntegralUnity @NirvaniBliss Vivekananda was his spiritual guru (as he was for many) Aurobindo's writings would be v useful from a western pov  Retweeted by Savitri Era Party  View conversation

25 Nov Rajmohan Srinivas ‏@yrskmohan @Back2Vedas but my goes not to Aurobindo, but to Mother. If Sri Aurobindo was theory she was a practical demonstration.  Retweeted by Savitri Era Party  View conversation

19h Gautam Chikermane ‏@gchikermane While on the subject, another absolute must-read: The Future Poetry by Sri Aurobindo http://www.sriaurobindoashram.org/ashram/sriauro/downloadpdf.php?id=39 …  Retweeted by Savitri Era Party

21 Nov Rajarshi ‏@TheRajarshi Finally got a framed, large photograph of Sri Aurobindo. Was looking out for one. Veritable silence on a throne of equipoise. Retweeted by Savitri Era Party

22 Nov Rajarshi ‏@TheRajarshi More I read and contemplate on Sri Aurobindo's writings, more I get amazed. In my opinion, the tallest Vedic intellect in a very long time.  Retweeted by Savitri Era Party

22 Nov Rajarshi ‏@TheRajarshi There are clear Tantric roots in the first impetus which drove Sri Aurobindo towards sadhana. He wanted Shakti, to liberate India. Retweeted by Savitri Era Party

22 Nov Rajarshi ‏@TheRajarshi It was Sri Aurobindo who told Tilak that moderates cannot be carried along. The revolutionaries wanted to break free, aim for full swaraj.  Retweeted by Savitri Era Party

23 Nov Kunal Dave ‏@kunal_nd @Back2Vedas agree on dat front. Infact if u look at history in 2nd world war it was Sri Aurobindo who gav powers to Churchill against Hitler.  Retweeted by Savitri Era Party  View conversation

21h krishnarjun ‏@krishnarjun108 When compared to the intellectual debates stimulated by the likes of Dayananda, Aurobindo hindu thought output abysmal after independence  Retweeted by Savitri Era Party

20 Nov Rangesh Sridhar ‏@kshetragnya @visaraj that Tilak and Aurobindo spearheaded was the first truly mass movement. and all we hear is Gandhi Archanai (3/n)  Retweeted by Savitri Era Party

26 Nov Savitri Era Party ‏@SavitriEraParty @saliltripathi With a slight modification of course, with Sri Aurobindo and his 1947 Five Dreams as the pivot. @sabhlok  View conversation

26 NovSavitri Era Party ‏@SavitriEraParty This worldliness was undermined until SriAurobindo http://selforum.blogspot.in/2012/11/this-worldliness-was-undermined-until.html … Women embrace responsibility rather than escape http://selforum.blogspot.in/2012/11/women-embrace-their-responsibilitiesrat.html …

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26 Nov Savitri Era Party ‏@SavitriEraParty Sri Aurobindo expounds an integral religion http://selforum.blogspot.in/2012/11/sri-aurobindo-expounds-integral-religion.html … Georges van Vrekhem was a devoted child of The Mother http://selforum.blogspot.in/2012/11/georges-van-vrekhem-was-devoted-child.html …

24 Nov Savitri Era Party ‏@SavitriEraParty Had Sri Aurobindo's advice been accepted on Cabinet Mission Plan, it may have prevented bloodshed: http://selforum.blogspot.in/2012/11/had-sri-aurobindos-advice-been-accepted.html …  - http://selforum.blogspot.in/2012/11/1926-scores-over-1949.html …

20m Savitri Era Party ‏@SavitriEraParty [Mimicry, mockery or mumukṣutva? A response to Deepak Sarma, by Jeffery D. Long - from Love of All Wisdom by Amod Lele] http://loveofallwisdom.com/2012/11/mimicry-mockery-or-mumuk%e1%b9%a3utva-a-response-to-deepak-sarma-by-jeffery-d-long/ …

Can Mother be updated? Alan

So how can we know what she intended then and what she intends now for Auroville’s material development? Ultimately, the only way to know this for sure is to attain to the same consciousness as hers. Failing this, however, (and I assume that most of us do fail in this) there may be other indications.  ...

In the absence of unmistakable clues like this perhaps our wisest method, if we feel we need to ‘update’ or interpret Mother (and, let’s face it, we are doing it all the time), is first to try to understand the spirit or the principle behind some of her proposals. 11:36 AM Friday, March 04, 2011 8:09 AM

IPI: Events for December: International Workshop on Healing, Counselling & Therapy based on Principles of Indian Psychology Organised by Centre for Indian Psychology, JGI, at Jain University Global Campus, Bangaluru, December 13 – 15, 2012. For details see the invitation brochure. For registration use the application form. 

'Between Then and Now': The Changing Pattern of Modern Oriya ... indianfolklore.org by S Chhotaray – 2010 Narratives of Regional Identity: Revisiting Modern Oriya Theatre from 1880-1980 Sharmila Chhotaray

Ramshankar Ray’s Kanchi Kaveri, is generally recognized as the first modern Oriya theatre, staged in Cuttack in the year 1880… Aswini kumar Ghosh, one of the pioneers of Oriya drama in the second decade of 20th century wrote his first play Bhisma (1915) in blank verse… After 1939, Oriya drama moved toward a highly commercial market. Kalicharan Pattanayak switched over from Rasa and Lila, the traditional lyrical dramas to social plays like Girls’ School performed on Proscenium stage in his Orissa Theatres in 1939…

In sixties, a paradox was seen in Oriya Theater by the playwright Gopal Chhotray who provided the new orientation to the poetic plays of the popular Jatra playwrights. However, these revived myth-based and tradition-bound plays till the end of sixties could only attract its maximum popularity at the mass level.

The third phase is the post 1960S of Oriya theatre: The new drama movement. The gradual decline of Annapurna theatre paved way to the new drama era of Manoranjan Das followed by Bijay Mishra, Biswajit Das, Byomakesh Tripathy, Jadunath Das Mohapatra, Basant Mohapatra, Ratnakar Chaini and Ramesh Prasad Panigrahi. Theatre during this period modern experiment such as these inspired by Brecht, Freud and Sartre. However, the experimental and epic theaters were not found in favor (Tripathy, 1995:52)…

Manoranjan’s Bana Hansi (Wild Duck) pioneered the new drama movement that heralded a new era and opened up a whole new vista of new ideas. Das followed European dramatists like Ibsen, O’Neil, and Eliot’s symbolic expressionism but Freud’s psychoanalysis was the crucial aspect of his play. If Manoranjan showed psychological time by mingling the past, the present and the future, Bijoy Mishra in his Shaba Bahaka Mane (The pall-bearers) spoke of the real, actual time and in his play the time of action corresponded to performance. Mishra’s play has been called the first absurd Oriya play. Similarly, Biswajit Das depicts contemporary society and the living reality in his plays like Mrugaya, (the royal Hunt). In this play he has showed how darkness is the essence of the life and the gap between what we want and what we get increases. He has also contributed lighting techniques to the Oriya stage, which was underdeveloped for long. To break this absurdist tradition or combining other traditions into this new dramatic revolution, Ramesh Panigrahi and Ratnakar Chaini contributed new kinds of plays. Chaini made an appropriate use of myth to contemporize the theatre experience. Both of them have been highly influenced by Shakespeare, Shepherd etc and tried to reflect it in their play a psychoanalytical exploration of marital crisis… For instance, the common ‘Oriya mind’ was not prepared to accept the ‘absurd’ plays for long.

Indian literature - Volume 38, Issues 1-3 - Page 99 - Sahitya Akademi - 1995 - When 'Srujani' the famous theatre group of Orissa was established in 1964, for it, he wrote plays: Banahansi, Aranya Fasala, Amrutasya Putrah, Katha Ghoda, Urmi, Sabdalipi, Klanta Prajapati, Bitarhita Aparahna and Nandika Keshari. Authors speak - Saccidānandan, Sāhitya Akādemī - 2006 - Preview - More editions The products of this new creative consciousness include Banahansi (1966), Aranya fasala (1970) and Katha Ghoda (1972). In Banahansi, the failure both in love and in family of a couple is depicted and the play ends with their intense agony of ...

Had Sri Aurobindo's advice been accepted on the Cabinet Mission Plan

The liberator Sri Aurobindo, India, and the world - Page 200 - Sisirkumar Mitra - 1970 - Chittaranjan's Swaraj Party policy was, in many ways, the same as Tilak's policy of 'responsive cooperation' which also had Sri Aurobindo's support. As seen before, Sri Aurobindo worked with Tilak almost from when he had begun his overt ...

Sri Aurobindo: a garland of tributes - Page 91 Arabinda Basu - 1973 - Nor had Sri Aurobindo's fervent concern for India's political situation and his dream of revolution been forgotten. Though his position in Baroda barred him from overt political activity, he continued to act from behind the scenes. A series of ...

India beyond today & tomorrow: dialogues on the future of India ... - Page 77 - Samyak - 1993 - I agree with you that had Aurobindo's advice been accepted on the Cabinet Mission Plan, it would have been a very great thing. KARAN SINGH: It may have prevented the bloodshed. 

Indian review of books - Volume 4 - Page 6 1994 - Had Tilak lived on, had Aurobindo, an intellectual giant and a daring extremist, remained in politics after 1910, a Gandhi may not have been possible in India. Both Tilak and Aurobindo had a much deeper understanding of the Indian ethos ...

India's freedom movement: legacy of Bipin Chandra Pal Binay Bhattacharya, Bipin Chandra Pal Memorial ... - 2007 - 271 pages - As we shall see, Sri Aurobindo never lost this appreciation of Bipin Pal. In fact, the largest number of lead article in Bande Mataram from the pen of Sri Aurobindo were devoted to one individual leader, it was BC Pal. ... 1:49 PM

Empire, the National, and the Postcolonial, 1890-1920: Resistance ... - Page 100 - Elleke Boehmer - 2005 - Preview - Nominally edited for a time by B. C. Pal, Bande Mataram from the outset once again had Aurobindo as a powerful presence 'behind the curtain'. By way of his unsigned editorials and other contributions he now began more plainly to lay out his ...

Sri Aurobindo - Page 57 - Purnima Majumdar - 2005 - Preview It was the result of the misdeeds of Gokhale and company that he had completely rejected in 1906 and 1907, whom he had not agreed to accept as nationalists, that India's freedom was divided. Had Aurobindo seen this only in his insight?

The Essential Aurobindo - Page 265 - Aurobindo Ghose, Robert A. McDermott - 2001 - Preview - Had Aurobindo Ghose not evolved into Sri Aurobindo, or had Mira Richard not attained the realization of herself as the Mother, they would not have gained a knowledge of their previous lives, any more than Arujuna would have had such ...

Karma and Rebirth: Post Classical Developments - Page 28 - Neufeldt, Ronald W. (Ronald Wesley) - 1986 - Preview - One suspects that had Aurobindo rewritten these sections of the work later, he would have discussed more forms of this energy; but in The Problem of Rebirth he speaks of energy of the physical being and nature, energy of the vital being and ...

Between Jerusalem and Benares: Comparative Studies in Judaism and ... - Page 14 - Hananya Goodman - 1994 - Preview - The volume concludes with Margaret Chatterjee's exploration of two of this century's most creative mystical teachers in India and Israel: Sri Aurobindo Ghose and Abraham Isaac Kook. Had Aurobindo and Kook encountered each other they ...

Land of Two Rivers: A History of Bengal from the Mahabharata to Mujib - Page 315 - Nitish K Sengupta - 2011 - Preview - Barin became the main leader of the Jugantar Party which gave greater importance to assassination and dacoity. It had Aurobindo's tacit support. Jugantar Party was broadly based in West Bengal while Anusilan Samiti had its area ...

Evolution In Religion - Page 7 - R. C. Zaehner - 1971 - Had he done so, he would scarcely have dismissed Eastern mysticism out of hand as being perime, 'dated'11, how much less Aurobindo whose thought so closely resembled his own. For what was the ideal of both men? 'The hope of the ... The Spirituality of the Future: A Search Apropos of R. C. ... - Page 19 - K. D. Sethna - 1981 - Preview

Mother India - Page 54 - Sri Aurobindo Ashram - 1956 - And the sheer poetic inspiration is also much less. Sri Aurobindo writes: "The descent from the uncertain but high elevations of the first romantic, half spiritual outbreak is very marked, baffling and sudden. This is not in the nature of a revolt, ...

Sri Aurobindo, seer and poet - Page 11 - Vinayak Krishna Gokak - 1973 - I almost felt that, if I had Sri Aurobindo's genius and experience, I would have written that book myself. It was not long after this that D.R. Bendre went for Sri Aurobindo's darshan to Pondicherry. And he returned to narrate to us such glowing...

Indian Ethics: Classical traditions and contemporary challenges - Page 412 - Puruṣottama Bilimoria, Joseph Prabhu, Renuka M. Sharma - 2007 - Preview - To be sure, Aurobindo endorses positive values, principally values of self- development which include ethical traits. The Western tradition of virtue ethics and the Buddhist ideal of the Bodhisattva are precursors. Aurobindo 's message is in fact ...

Sri Aurobindo for all ages: a biography - Page 238 - Nirodbaran - 1990 - Of one thing we may be sure: Sri Aurobindo did not succumb to death - for him, as for all great yogis - it was ichha mrityu. The Mother has said categorically: 'Our Lord has sacrificed himself totally for us.... He was not compelled to leave his ...

Indian history mauled by Marxists

Vacancy Upstairs? from Centre Right India by Jaideep Prabhu

In India, at least when it comes to policy-making, it is not only reforms that is needed but intellectual capital, and that is a decades-long project… Not only does the country lack in erudite statesmen, but it also has no concept of an open society… Due to poor funding and frustrating regulations in India’s educations sector, there is not a single Indian university that stands out for an exceptional humanities programme. The average Indian’s aversion to the humanities has also hurt recruitment to the arts, but with poor faculty, atrocious library collections, a pervasive Marxist bias, and non-existent little opportunity in government or business, there is little to motivate young students to opt for the humanities over professional schools which will in all likelihood result in better-paying jobs. India lacks not only a talent pool of young and budding humanities scholars but also the mindset to develop such a workforce.

Mahatma Gandhi’s True Legacy from The Rediscovery of India by Sandeep B

Bereft of all frills, Gandhi’s actual legacy is just twofold. One, he killed the spirit of free, fearless and robust intellectual discourse, which was thriving until the time of Balagangadhar Tilak and later, briefly, Aurobindo Ghosh. It is worth recalling what D.V. Gundappa wrote (which I’ve translated earlier) in this connection as early as 1928. “Thus the national atmosphere of discourse quickly became one where nobody could ever think of something different from what Gandhi thought. The minds of the general public—both literate and otherwise—soon became habituated to conformity, which then turned to blind loyalty towards a partisan idea.”

MK Gandhi was an opponent of the socialist ideology Arvind Kumar DNA Monday, October 1, 2012

Socialists around the world never fail to use the name of Mohandas Gandhi to push their agenda. However, Gandhi was far from being a leftist, and his political positions were in direct opposition to the left…

India’s history books in the past sixty years have been written by Marxists, and Gandhi’s views have been distorted to fit in with the Marxist agenda. These books suppress Gandhi’s views on Marxism and socialism and instead present a sanitized version of history with Gandhi merely as a hero to be worshiped before invoking the doctrine of socialism. Instead of deifying Gandhi as a Mahatma and blindly worshiping him, Indians would do well to objectively examine his works and understand his political views. The author can be reached at arvind@classical-liberal.net

Gandhi resisted ‘digestion’ by the West; we must too by Rajiv Malhotra Oct 2, 2012 Firstpost

If yoga’s Hindu roots create such anxiety by challenging Western religious pre-eminence, then how might Gandhi, who successfully challenged Western Universalism, leading and winning India’s fight for independence non-violently, fare in the West? Already we see attempts to co-opt Gandhi. A recent bizarre incident uncovering Gandhi’s posthumous baptism by the Mormon Church is an example of one such attempt of laying claim to him. (Gandhi himself deplored the practice of conversion by Christian missionaries in India).

Most Western authors on Gandhi will emphasise the influence of the New Testament on Gandhi. Indeed Gandhi spoke favourably of many passages in the New Testament and of Jesus, but never as passionately or as extensively as he did of the faith to which he belonged. In fact, Gandhi was being entirely true to his pluralistic Hindu beliefs in his respect for all faiths and not just his own.

In Peace Education studies in American universities, Gandhi’s success is attributed largely to the “context” – the apparent benevolence of British colonists in providing the fertile field on which he could exercise his non-violent agitation. (Gandhi himself had said that non-violent resistance could work in most situations, albeit with great sacrifice). Gandhi is routinely discussed in virtual isolation from his followers, the large and diverse group of eminent thinkers, and the Indian masses who very early embraced Gandhi’s non-violent practices spontaneously.

If Gandhi led, then millions of Indians, similarly inspired, agreed wholeheartedly and followed. Keeping Gandhi, but dumping his Hindu influences is already being attempted in Western scholarship. Fortunately, Gandhi, a prolific writer documented his own life and struggles quite extensively. Moreover, as his writings record, he dove deep into Indian culture, drawing upon it to frame the Indian independence struggle in terms that would resonate with his countrymen. His autobiography reveals that his moral life was anchored in his Hindu faith. In my view, Gandhi (and his ideas) resisted digestion because, quite cannily, he used Sanskrit words to give voice to India’s struggle and demands. Words like satyagraha, swadeshi,swaraj, ahimsa, sva-dharma became an integral part of the lexicon of the Indian freedom struggle. By using these words and not their English equivalents, Gandhi preserved the complete range of their complex meanings, their dharmic origins and their cultural context.

A Must Read for Students of Indian HIstory May 25, 2011 By V. Lakshminarayanan The crux of the message of the book was saved for the last two chapters, 'Epilogue' and 'Hindsight-Foresight'. The two chapters provide a revealing commentary on the discourse of Indian history in our own time:

First, it is the story of the politicians of the Indian National Congress hijacking history and claiming exclusive credit for the departure of British from India… Second is the tragedy of the Indian history being held hostage by the Marxists and the Indian academics who are under the intellectual slavery of the Macaulay influenced English education. Unfortunately this hijacked history has been accepted by the mainstream population which is an even greater tragedy. A nation which does not know where it came from and how it got there will not know where it is going, and will not get where it wants to. "Tatya Topé's Operation Red Lotus" is a must reading all students of Indian history, for it logically resolves many of the puzzling events of 1857 war and provides the total picture in a clearer perspective.

Based in USA, Parag Topé is the founder and part owner of Vistarus. A relentless passion for history, combined with a master's degree in engineering and an MBA in strategy, makes Parag the chief architect of the book.  

Sri Aurobindo has been gently set aside when country’s history is discussed

[The other jarring point in the book is the short shrift that Mishra gives to ‘radical’ freedom-fighter Aurobindo Ghose, who later metamorphosed into a spiritual leader and came to be known as Sri Aurobindo. He does acknowledge Aurobindo’s eminence, but only just, picking some of his sundry quotes like, “Bengalis were drunk with the wine of European civilisation”. It is not a remark that must have made him popular in his home State, and perhaps explains why he has been gently set aside when the country’s history is discussed. Apparently, for the author — like for the British — Sri Aurobindo was a mere footnote in the pages of history, while the likes of Rabindranath Tagore were the central figures.

It is true that Tagore influenced the country’s political philosophy immensely, but he had one ‘advantage’ which Sri Aurobindo lacked: A greater acceptability in the West following the Nobel Prize for literature that he won. Suddenly, he was an international figure and had a global platform to propagate his views. Still, it cannot be forgotten — and Mishra ought to have taken it into account — that Aurobindo’s contribution was not merely restricted to political awakening; he showed the path to ‘intellectual spiritualism’. That legacy still lives on in the Auroville Ashram in Puducherry. RAJESH SINGH  The alternative truth PIONEER Sunday Edition  Agenda  BOOKS  SATURDAY, 15 SEPTEMBER 2012]

[Autobiographical Notes_Vol-36 VOLUME 36: THE COMPLETE WORKS OF SRI AUROBINDO NOTE ON THE TEXTS PART TWO: LETTERS OF HISTORICAL INTEREST […] Most of the letters included in Part Two of the present volume were written before 1927. Those that were written after that date are parts of sequences that began earlier, or deal with special subjects, such as Indian politics. […]

Letters and Telegrams to Political and Professional Associates, 1906 ­ 1926. In August 1906 Sri Aurobindo began work as principal of the Bengal National College and as an editorial writer for the daily newspaper Bande Mataram. In May 1908 he was arrested in connection with the Alipore Bomb Case. A year later he was released. In 1910 he settled in Pondicherry and cut off all direct connection with the freedom movement, though he continued to be regarded by the British government as a dangerous revolutionary. For a while he remained in indirect contact with the movement through Motilal Roy of Chandernagore.

To Bipin Chandra Pal. 1906. Bipin (also spelled "Bepin") Chandra Pal (1858 ­ 1932) was a nationalist speaker and writer. Sri Aurobindo apparently wrote this note to him in September or October 1906. At this time, Pal was editor-in-chief of the nationalist newspaper Bande Mataram and Sri Aurobindo was its chief writer. This note was put in as evidence in the Alipore Bomb Trial (1908 ­ 9). The original has been lost. The text is reproduced here from a "paperbook" or printed transcript of the documentary evidence. […]Page – 574

To K. R. Appadurai. 13 April 1916. Appadurai was the brother-in-law of the poet Subramania Bharati. Bharati was living as a refugee in French Pondicherry at the time this letter was written. The "Mr. K. V. R" to whom Sri Aurobindo refers was K. V. Rangaswami Iyengar, who sometimes helped him out financially. […] Page – 580

To Joseph Baptista. 5 January 1920. Joseph Baptista (1864 ­ 1930) was a barrister and nationalist politician who was associated with Bal Gangadhar Tilak. In 1919 a group of nationalists of Bombay who took their inspiration from Tilak decided to form a party and to bring out an English daily newspaper. They deputed Baptista to write to Sri Aurobindo and offer him the editorship of the paper. Sri Aurobindo wrote this letter in reply.

To Balkrishna Shivaram Moonje. B. S. Moonje (1872 ­ 1948) was a medical practitioner and political activist of Nagpur. When Sri Aurobindo knew him in 1907 ­ 8, Moonje was one of the leaders of the Nationalist or Extremist Party. (Later he helped to found the Hindu Mahasabha; see Sri Aurobindo's telegram to Moonje in Part Three, under "On the Cripps Proposal".) Sri Aurobindo stayed with Moonje when he visited Nagpur in January 1908. Twelve years later, Moonje and others invited Sri Aurobindo to preside over the forthcoming Nagpur session of the Indian National Congress. In letter [1] , dated 30 August 1920, Sri Aurobindo set forth his reasons for declining this honour. [2] In this telegram, date-stamped on arrival 19 September 1920, he reiterated his decision.

To Chittaranjan Das. 18 November 1922. A barrister of Calcutta who became famous for successfully defending Sri Aurobindo in the Alipore Bomb Case (1908 ­ 9), Chittaranjan Das (1870 ­ 1925) later entered politics and became the leader of the Swarajya Party, which advocated entering the government's legislative assemblies in order to "wreck them from within". Sri Aurobindo wrote this letter to Das on the same day that he wrote another to his brother Barin (see the first letter under "To Barindra Kumar Ghose and Others" in Section Two below).

To Shyamsundar Chakravarty. 12 March 1926. Shyamsundar Chakravarty (sometimes spelled Chakrabarti or Chakraborty) (1869 ­ 1932) was a nationalist writer and orator. When Sri Aurobindo was editor-in-chief of the nationalist newspaper Bande Mataram, Chakravarty was one of its main writers. Eighteen years later he became editor of the Bengalee, a moderate nationalist newspaper of Calcutta. At that time he wrote to Sri Aurobindo inviting him to send contributions. This letter is Sri Aurobindo's reply. The original manuscript is not available. The text is reproduced from an old typed copy.]