Critics like Sri Aurobindo and Coomarswamy didn’t treat cinema under culture

The Hindu : NATIONAL TAMIL NADU : coimbatore today RELIGION

Prayers to Sri Annai: Sri Aurobindo Devotees Trust, Sais Balika Vidya Mandir, Azad Road, 9.30 a.m.; Sri Annai Meditation Centre, W7C, Kovaipudur, 4 p.m.

Saturday, 16 February 2013 - Sri Aurobindo's Rourkela School According to Sri Aurobindo's Vision. And the target of the school is to make student forward towards the New Era By putting them into the practice of Integral...

The  Nightingale of Sri Aurobindo's Rourkela School, Sector-5, Odisha - Mrs Bandana Mohanty An instrument of Divine's field of Music

Court Order in Radhikaranjan's Case ― Sridharan

The following are the main passages of the Court Order given by the 2nd Additional Munsif of the Puducherry Court in Radhikaranjan’s case. An oral order was given on 5 December, 2012 followed by a written order on 8 February, 2013 restraining the Ashram Trustees from stopping Radhikaranjan’s classes in the Ashram School.

Saturday, February 16, 2013 - 4D by Shiva Vangara

The craftsman and the craft grown inly one. Achieve perfection by the magic throb. And passion of their close identity. Savitri Sri Aurobindo.

A Mind not limited by external sense from Savitri 

Affirming the beauty and splendour of her law she claims life as her natural domain. Beauty and Art awake the joy which sleeps in all things made. A mighty victory or a mighty fall, a throne in heaven or a pit in hell find justification in the fact that something is got done, something lived. No wonder, it is the soul which is the ground for Matter, it is the cause of Matter. On inner values is prepared the plan. This world’s apparent sensible design becomes vibrant. Here is a mind which is not limited by senses, powers that are not seen come out in front and reveal their faces. The occult is no more occult, and all becomes palpable and obvious. 

Critical Estimate of Sri Aurobindo Ghosh's Contribution to Indian ... - Ardhendu De

The ultimate realization: Aurobindo’s philosophical and mystical glow is through an integral view of man, Nature and will change the face of the world. In Savitri, his masterpiece he succeeds to a great extent in expressing hoist mystic experiences and yogic realizations. Aurobindo arrives at the conclusion that releases for bondage and changer with the secret knowledge, the soul a chives a complete spiritual transformation Savior is cast for minutely cosmic role of struggle and redemption, and is the incarnation of Divine mother. Savitri is both the response and the resulting transformation. Conclusion: Sri Aurobindo is a skillful craftsman in the use of blank verse and felicity in poetic expression. His grand and mystic style in poetic works are ample testimony of his stupendous achievements. 

Kancha Ilaiah: Even if 10% dalit children got English education, India would change from Opinion, Editorial, Columnists and Reviews The Times of India Kancha Ilaiah is a political scientist, writer and dalit activist.

Sample Chapter for Aravamudan, S.: Guru English: South Asian Religion in a Cosmopolitan Language Srinivas Aravamudan Book Description -  Endorsements - Table of Contents - Adobe Acrobat PDF format Introduction - Imbued with a knowledge of objective sciences by English education, our people will be able to comprehend subjective truths. --Bankimchandra Chatterjee, Anandamath

Katju speaks the 'unpleasant truth': 90% of Indians are fools Firstpost - The 90% - Indian Express Mon Apr 09 2012, Markandey Katju -  The unpleasant truth: 90 per cent of Indians are fools…

In our shastras it is written: "Satyam bruyat, priyam bruyat, na bruyat satyam apriyam." It means, "Speak the truth, speak the pleasant, but do not speak the unpleasant truth." I wish to rectify this. The country's situation today requires that we say "Bruyat satyam apriyam", i.e. "Speak the unpleasant truth". 

Ashis Nandy and the Cultural Politics of Selfhood - Christine Deftereos - gives the reader an insight into a novel aspect of Nandy. The author insists that Ashis Nandy is not merely a self-described political psychologist; he is also an intellectual street fighter who comes face to face with the psychology of politics and the politics of psychology, thus affirming why this intellectual is one of the most original and confronting Indian thinkers of his generation. The main features of this book are its original reading and the authentic use of the psychoanalytic theory to characterise and demonstrate the importance of psychoanalysis in Nandy's work. Read More...

Narratives Of Indian Cinema - Page 26 - Manju Jain - 2009 - Preview impress upon filmmakers the need to make films with powerful social and educational themes. even critics of this time like aurobindo ghosh and ananda Coomarswamy, who wrote extensively about art and culture, made little attempt either to treat cinema as a rich and varied register of popular culture or to understand the new regime of aesthetics that it had inaugurated.

Colonial Displacements: Nationalist Longing and Identity Among ... - Page 191 - Paromita Biswas - 2008 - Preview As scholars such as Peter van der Veer and others have argued, this investment by male nationalists of the figure of the woman with superior strength, for instance Aurobindo or Bankim's portrayal of the nation as the mother goddess, was a ...

'Photos of the Gods': The Printed Image and Political Struggle in ... - Page 100 - Chris Pinney - 2004 - Preview - More editions A key element in Peter van der Veer's study of what he calls 'religious nationalism', is the claim that it is the result of the ... reference for religious nationalists today: the translation above, by Shri Aurobindo, is taken from the Bharatiya Janata ... Beyond appearances?: visual practices and ideologies in modern India - Page 142  - Sumathi Ramaswamy - 2003

Religious Freedom in India: Sovereignty and (Anti) Conversion - Page 105 - Goldie Osuri - 2012 - Preview - More editions open reading that Vasudevan calls for (which redirects Phalke's cinema towards a Gandhian desire for the ... ... framework of Hindu nationalism” through the institution of canonical texts such as the Ramayana and Mahabharata in print literature as discussed by Peter van der Veer (2001). van der Veer argues, for example, that “it was Aurobindo's idea, in his Foundations of Indian Culture, that the Mahabharata and the Ramayana constitute the essence of...

Nation and Religion: Perspectives on Europe and Asia - Page 84 Peter Van Der Veer, Hartmut Lehmann - 1999 - Preview - More editions Perspectives on Europe and Asia Peter Van Der Veer, Hartmut Lehmann ... notion of primordial Indian racial qualities, and also in the thought of Gandhi's precursors, notably Aurobindo, who conceived of nationality as a more spiritual force but ...

The Guru in South Asia: New Interdisciplinary Perspectives - Page 209 Jacob Copeman, Aya Ikegame - 2012 - Preview - More editions Cosmopolitan spirituality in Rishikesh Aravamudan identifies Guru English as the most recognizable form of South Asian cosmopolitanism and Aurobindo as not only the first modern guru but one who ... 2002:10, see also van der Veer 2002b).  9:03 pm

From SELF-Shelf

Philosophers do do a lot of suppressed or unexpres...

Sri Aurobindo described split brain dichotomy accu...

Sri Aurobindo has lived to the meaning of his name...

One needs to suffer in order to write, sing, paint...

To the work Sri Aurobindo initiated The Mother gav...

Sri Aurobindo stuck to the Elizabethan tradition h...

Sri Aurobindo narrating improbable possibility

Permanent Black at Orient Blackswan and Western ae...

Futuristic chiliasm makes Sri Aurobindo a teleolog...

Being Human and Bridges across the Afterlife

Spiegelberg, Sharma, Shourie, Miri, and Giri

Partition of India never did any good to anybody

Empathy and justice, liberty and responsibility 6 Feb 2013

Entropy & evolution, resistance & purification 10 Jan 2013

Generosity, reciprocity, capacity, intimacy, nasti... 4 Dec 2012

The Vaishya, Mitra, and Mahalakshmi 10 Oct 2007

Gandhian ideals are plain stupid; Bankim and Sri Aurobindo are superior mentors

ParsaReport: Vinayak Damodar Savarkar a morally guilty man, third rate thinker WEDNESDAY, JANUARY 30, 2013

The Bharatiya Janata Party (BJP) should show intellectual and moral courage to denounce Savarkar as the Hindutva ideologue and look for superior mentors if they can reach out to any. Perhaps, Bankimchandra Chatterjee and Sri Aurobindo, though it will not be easy to reduce these two literary giants to the vulgar and crude formulations of Hindutva ideology. The sensitive Maharashtrians who take pride in Savarkar are insulting themselves and the Maharashtra tradition. They should look to Mahadev Govind Ranade and Gopal Krishna Gokhale and Bal Gangadhar Tilak. Tilak was a conservative but he was a great leader.

He respected Gandhi even when he dismissed Gandhi's moralism as quixotic. But in the 1919 Amritsar Congress session he fought a losing battle with Gandhi and saw Motilal Nehru and Chitta Ranjan Das supporting Gandhi. Apparently, he told the senior Nehru and Das that they will move away from Gandhi's populist politics. And this from the man who was a populist leader in his own time, and that was his battle with the liberal Gokhale…

Gandhi was an anti-intellectual and he was in his own way a very unreconstructed Hindu traditionalist. One of the best critics of Gandhi was Bhim Rao Ambedkar and his lecture on Gandhi, Jinnah and Ranade is a classic piece showing the stupidity and egotism of Gandhi and Jinnah as leaders. So there are ways of debunking the Gandhi myth, but Savarkar did not have the intellectual sophistication to do that. That is why he resorted to the morally despicable manner of getting ridding of Gandhi…Gandhian ideals are plain stupid in political and historical senses. What was good for Gandhi could not be good for India. So, we can and we must differ with Gandhi… Posted by Parsa Venkateshwar Rao Jr at 9:18 AM  

Janus-faced justice - Bronwyn Leebaw at The Immanent Frame

One of Philpott’s goals in *Just and Unjust Peace* is to challenge both sorts of reactions to the role of religion in debates on ethics and justice: the polite, but perhaps patronizing, stance of detachment, as well as the presumption that religion is essentially incompatible with democratic freedoms. He proposes bridging the two as a way to broaden and better ground an ethical debate on the central question that animates the book: What does justice consist of “in the wake of its massive despoliation?” more »

On the Necessity of Esoterism Gagdad Bob at One Cʘsmos

Before embarking upon our journey into Meditations on the Tarot (which seems to have gone out of print again), I'd like to begin with a discussion of the meaning and purpose of esoterism more generally, since so much of it can appear a little dodgy, as if we're just deepaking the chopra rather than engaging in the Eternal Science (or the science of eternity).

However, it has always been understood that, for example, scripture is susceptible to multiple levels of meaning: the literal or plain meaning; the allegorical, or implied meaning; the conceptual meaning; the moral meaning; the more abstract and esoteric meaning; etc. more »

Experimental Life and Ordeal’s Necessity from An und für sich by danbarber

I take Spinoza’s insistence on necessity, over against contingency, as an antagonism toward standard Christianity, with its themes of exemplarity and incarnation. Nothing can be an example of anything else because everything is equivocal; nothing can be prior to anything else because everything is univocal. The univocity of every different thing thus stems not from a muting of difference’s equivocity, but from an affirmation of the necessity of everything in its difference. In other words, univocity has to do with necessity; the refusal of analogy, with its contingency, is inseparable from the affirmation of necessity. In fact, we might think of this insistence on necessity as forming its own kind of reading practice: one must read whatever happens as necessary; if one reads what happens as contingent, then one has failed to understand what happens.

National Seminar on Myth, History, Tradition and Modernity in Indian English Drama

A three-day UGC Sponsored National Seminar on Myth, History, Tradition and Modernity in Indian English Drama 4-6 Feb., 2013 Department of English, Govt. Autonomous Post Graduate College, Chidwara, Madhya Pradesh Contact: Dr. More

Indian English Drama: Thematic Reflections - Galaxy PDF - Quick View Indian English drama got some innovative thematic concerns which were able to ... Karnad's wide handling of history, myth and folklore to tackle contemporary issues has been widely appreciated by .... tradition with modernity. That is why the ...

Myth and Puranas: Decolonisation of Indian English Drama PDF - Quick View Mar 1, 2012 – The Criterion. Myth and Puranas: Decolonisation of Indian English Drama ... grounded in the tradition of the past and it is of real life presented in a fictitious manner. This has led ... It is a history told in a story. According to ... Although modernity has invaded, Indians have not left their culture and tradition.

Aurangzeb New Delhi Theatre Workshop presents Indira Parthasarathy's AURANGZEB directed by KS Rajendran on 1st February 2013 at 6:30 pm at LTG Auditorium. Tickets: 9811232072

Shahjahan lives in the past, Dara in the future, and Aurangzeb in the present. Aurangzeb’s success is the triumph of pragmatism but he has to pay dearly as we find him in the last scene sitting not on his Peacock throne but beside it on the floor. His loneliness becomes his tragedy. The play ends with him asking himself he question: ‘Am I a devout Muslim or a fanatic?’ He is left awaiting the judgement of history.

Sri Aurobindo is treading the domain of the superhuman

Memory played an important part in Locke’s philosophy of money. Keith Hart

Money in the making of world society 2  - 20 October 2007 9:04 am

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.

The Present State of Sri Aurobindo Ashram – Baikunth

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. 

Overcoming the Reward and Punishment View of the Law of Karma ...

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.

Rodogune from Auroville Radio by contact@aurovilleradio.org  (Fabienne)

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. 

Rooting for the revival of a grand tree - The Hindu

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.

Remembering Vivekananda

Unlike Sri Ramakrishna, Vivekananda was not a sadhaka, nor did he possess the philosophical depth or originality of Sri Aurobindo. His most precious ...

Special Article

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 ...

Sri Aurobindo's messianism was based on his teleological concept of spiritual evolution

South-Zone Tibetan Parliamentary Delegation called upon Speaker ...  by jamphel

The members of the Auroville unanimously raised their concern and solidarity over Tibet and pledge to write articles and books on the current crisis in Tibet. The talk was later aired in the Auroville Community Radio. The following day, the delegates called upon, Sri Manoj Das Gupta, International Head and the Managing Trustee of Sri Aurobindo Ashram and apprised him of the Tibet situation.

Sri Manoj warmly received the delegates at his office and discussed the issue of Tibet in depth with them. He also reminded the delegates that the great late Mother of Sri Aurobindo supported the Tibetan people and their struggle. And that during a meeting with His Holiness the Dalai Lama in January 1973, the Mother told the Dalai Lama that Tibet will be free one day.

Sri Manoj further assured the delegates that Tibet has the truth and the spiritual power and will definitely succeed in the end. ‘Of course China will definitely change and Tibet will regain its freedom’, he stressed. Sri Manoj however stated that though he did appreciate and understand their sentiments of the Tibetan self-immolators but he does not approve their action. ‘Self immolation is not a correct way. We need these young Tibetans for Tibet’. Bidding the delegation’s success, Mr. Das offered gifts produced by the Ashram inmates and raised his fist calling, ‘Victory’ ala Bod Gyalo.

IGNOU 2012-2013: IGNOU MPHILAU IGNOU Admission, Courses ...

Either successful completion of the SACAR Certificate Programme in Introduction to Sri Aurobindo Studies, or passing a SACAR entrance test that covers the ...

10m - Savitri Era Party ‏@SavitriEraParty - @TheRajarshi [Sri Aurobindo found the clue in the Vedic conception of ‘Vya̅hṛti’, the seven worlds. -C. Krishnamurthy] The Foundations of Psychological Theory in the Veda from Sri Aurobindo Society, Singapore - C. Krishnamurthy (chamathu2003@yahoo.co.uk)

Sri Aurobindo was convinced that the Vedantic and Puranic systems are identical and depend on the same idea of seven principles of subjective consciousness formulating themselves in seven objective worlds, thus giving him a total clarity on the symbolism.

Sri Aurobindo Society, Singapore: Light Flames Up

Mr. Jared Quek will continue with his series of talks based on three ofSri Aurobindo's seminal works - 'The Synthesis of Yoga', 'The Secret of the Veda' and 'The ...

SATTWA: the Principle of Knowledge and Harmony By: Ramesh Bijlani on Jan 17, 2013 2 responses Sattwic action is free from egoism, is not motivated by profit, and is yet enthusiastic. The sattwic person is attached neither to the work nor to its outcome, and yet puts his heart and soul into the work. When it comes to food, the sattwic person goes for what is good for the body, in just the right quantity – neither too much nor too little.

Sattwa does not come naturally to most of us. Either the rajas (the principle of dynamism and desires) in us tries to dominate it by introducing the desire for wealth, power, prestige or sensory pleasure; or the tamas (the principle of laziness) in us tempts us towards inactivity. Therefore, sattwa has to be cultivated by self-discipline – both inner and outer. At first it means voluntarily giving up several pleasures to which we have got accustomed. The process involves much suffering and struggle – a process that has been described by Sri Aurobindo as churning of our nature yielding at first bitter poison. But eventually the churning yields sweet nectar of enduring happiness. 

Karma Is a Complex Interaction, Not a Mechanical Law « Sri ...

Our surface nature, impelled by the force of desire, wants to believe that the law of karma operates in such a way as to provide material prosperity and well-being in return for our good acts in the realm of moral and ethical conduct; and similarly ...

Eco-Doom or Redemption: The Mad Movement and the Sixties ... by Seth Farber

Sri Aurobindo was the first great Eastern mystic to blend mysticism with messianism. Aurobindo and Mira Richard -- "the Mother"-- were themselves a mature manifestation of the same trend as the 1960s counter-culture.  It was no surprise that in the 1960s the Mother (then in her 80s) hailed the counter-culture as a spiritual breakthrough. Aurobindo who lived from 1872 to 1950  presaged the 1960s counter-culture: he fused the mystical and the messianic and his work provides the strongest refutation to all those who denigrate the  messianic Imaginary. From Aurobindo's perspective the messianic perspective completes the mystical experience -- the mystical experience is a portent of the messianic future.

The only other option is to reduce mysticism either to a consolation ("the opium of the people"), or to construe it as a Gnostic-type revelation revealing the lack of goodness of worldly existence. This is in fact the position of the Therevadan Buddhist -- once one is freed from ignorance and karma one will choose to forgo incarnations and to merge with non-being. 

Aurobindo revered the Hindu scriptures but he disagreed with the philosophers' interpretations. He eviscerated for example the interpretations of Sankara, India's most venerated philosopher, who claimed the world was an illusion and that only the Godhead (Brahman) was real. Aurobindo argued that it was this philosophical tendency that fostered and reflected the world-contempt and torpor of the East. The West on the other hand went to the other extreme in its embrace of materialism and its claim that mysticism was illusory. Aurobindo's acceptance of worldly existence was compatible with his devotion to changing the world. He had spent years as a revolutionary nationalist -- he was as well known in India as Gandhi. When he first returned to India after his education in Britain, he made it known that he was not interested in a mysticism that entailed renunciation of the world.  

His love of the world was reflected also in his full acceptance of the Feminine which found expression in his love for his spiritual partner, Mira Richard, known as the Mother -- they were a dual-power of God. "The Mother and I are one in two bodies." His life story assumed the mythic dimension of a man on the hinge of the messianic age -- so his profound Avataric witness and astute teleological perspective ought to have provided a basis for a spiritually informed political activism, but few people familiarized themselves with his work. (Ken Wilber often cited him.) Aurobindo's messianism was based on his teleological concept of spiritual evolution… Like Aurobindo Pinchbeck posits an evolutionary teleology: Despite the imminent chaos humanity is undergoing a "a natural process accompanying an evolutionary advance in human consciousness" (330). Like Aurobindo and Buber, Pinchbeck does not counsel either despair or complacency but a redemptive praxis. Like Aurobindo Pinchbeck realized that those who are aware have a great responsibility since "a desirable outcome can be realized if an elite vanguard overcomes all obstacles and prior conditioning to attain an intensified awareness of the situation, and then works efficiently and collaboratively to propagate this new paradigm across the earth" (331). 

The yogi and the mystic: a study in the spirituality of Sri ... - Page 19 - Jan Feys - 1977 - In jail Sri Aurobindo evolves from political to religious nationalism, and indeed to a universal Messianism. Even so, the Voice seems to enjoin something different still. The speech ends on the somewhat ambiguous note, casting a certain doubt ...

The life of a yogi - Page 38 - Jan Feys - 1976 - During his jail-term then Sri Aurobindo evolves from political nationalism to a universal Messianism. But not all is clear. Towards the end of his term in jail, he still struggles with the uncertainty as to what his mission is : "I do not know what work ...

Encyclopaedia of Hinduism - Volume 29 - Page 605 - Nagendra Kr Singh - 1997 - Tilak and Aurobindo entered the national scene with great goals for the country. They even displayed an element of messianism in their utterances. Aurobindo, for example, declares the mission of India in the following words: . . . Because God ...

Modern Indian political thought - Page 191 - Vishwanath Prasad Varma - 1971 - Aurobindo's leadership was recognized by the nationalists and he was made the president of the various nationalist conferences held at ... The notion of Messianism, the conception that India was rising Cf. Zacharias, Renascent India, p. 151 ...

The Indian journal of political science - Volume 19 - Page 20 - Indian Political Science Association - 1958 - But Aurobindo said that the political salvation of India was essential for the spiritual redemption of mankind. The notion of messianism, the conception that India was rising for shedding the glories of Sanatan Dharma in the world is very strong ... Political Thought and Leadership of Lokmanya Tilak - Page 15 - N. R. Inamdar - 1983 - Preview - The life and philosophy of Lokamanya Tilak: with excerpts from ... - Page 446 - Vishwanath Prasad Varma - 1978

Writing cultural history in colonial and postcolonial India - Page 69 - Henry Schwarz - 1997 - Leonard Gordon offers a more sympathetic view: Aurobindo's messianism is attributable to "birth, training, political role, martyrdom by imprisonment and especially the fact that he was chosen by God for glorious and important work."

Bengal: change and continuity - Issues 16-18 - Page 41 Robert Paul Beech, Mary Jane Beech, Ingrid Aall - 1971 - Aurobindo, demonstrating what Bolle calls "the urge to incorporate everything," has syncretically fused religious elements and national messianism. Aurobindo gives fallen India a mission to "aryanise the world.” in designing a world ...

Tantra: Sex, Secrecy, Politics and Power in the Study of Religion - Page 95 - Hugh B. Urban - 2007 - Preview - More editions Aurobindo . . . syncretized religious elements and national messianism. Aurobindo gives fellow Indians a mission to Aryanize' the world." The central figure of Bhawani Mandir is the goddess Sakti, who is nothing other than "pure power.

Encyclopaedia of Eminent Thinkers: The political thought of Aurobindo - Page 90 - K. S. Bharathi - 1998 - Preview The Indian people were facing a dangerous threat to their sense of self-esteem and their residues of personal, social and national integrity. Messianism developed as a necessary counterpoise to political and economic subjection. Aurobindo ...

Political Thinkers of Modern India - Page 98 - Adi Hormusji Doctor - 1997 - Preview This belief explains why Aurobindo, although he spoke as if appealing to the Hindus alone, was very keen to carry all ... and, finally, revivalism and the kindred concepts of messianism can encourage the belief of being a "chosen people" and ...

The Calcutta historical journal - Volumes 19-20 - Page 4 - University of Calcutta - 1998 - Whatever the so called 'progressives' might say, Bankim Chandra, Tilak and Bepin Pal do not possess the same ideological wavelength of Dayananda or Aurobindo.... A hard headed bania realism overcame a past-looking messianism.

The Spiritual Tourist - Mick Brown - 2010 - Preview - More editions Her vision and determination had fostered the growth not only of the Sri Aurobindo Ashram, but also – and this was ... But alongside her idealism, her unquenchable faith in the innate divinity of man, lay a clear streak of Messianism, and an ...

Sri Aurobindo's integral approach to political thought - Page 184 - Shiva Kumar Mital - 1981 - Secondly, it is strongly suffused with elements of messianism. As a revivalist, Sn Aurobindo looked to the ancient heroic periods of India's splendour and not to the revival of the decadent and moribund India of the eighteenth century, which by ...

Patna University journal - Volume 12 - Page 70 1958 - At such an hour Aurobindo's gospel and plan of human unity and a religion of humanity represent his great ... Revivalism and the kindred concept of messianism generate an attitude of racial pride and superiority and that can be a danger to ...

Ariel - Issues 56-62 - Page 35 - Israel. Miśrad ha-ḥuts - 1984 - Professor Bergman in his Jerusalem study, 1961 Aurobindo's "conversion" occurred in 1908 when an informer caused him to be imprisoned ... he asserted that, "This Indian visionary comes closest of all to the Jewish concept ofmessianism .

Mother India: monthly review of culture - Volume 34 - Page 339 - Sri Aurobindo Ashram - 1982 - make the magazine a unique cultural event. The aim ... It was a period of Messianism and of intense striving for a synthesis of art and religion. Various influences produced this new orientation of...

Ethical ideas in the world outlook of Swami Vivekananda, Lokamanya ... - Page 97 - Irina Pavlovna Chelysheva - 1989 - ... or his religious Messianism as expressed in his endeavour to present Vedanta (namely, its mystical elements) as a doctrine in which answers to all actual and global problems were to be found. It is, naturally, the first period of Sri Aurobindo's...

Political protest in Bengal: boycott and terrorism 1905-18 - Page 74 - Hiren Chakrabarti - 1992 - It may also be supposed, though we cannot prove it, that Aurobindo had some acquaintance with the Hebraic ideas of the chosen people, the Covenant and messianism and also the ideas of Herder and Hegel that the nation and the state ...

International relations - Volume 28 - Page 41 - Israel Institute of International Affairs - 1989 - Has the historian the right, the philosopher would ask, to bury the messianism which a Jehuda Halevi, a Nietzsche, a Soloviev or Aurobindo represented?" The question can be referred to the political pessimism of either Donoso Cortes or to ...

Journal of Research: Letters - Volumes 1-5 - Page 130 - Agra University - 1952 - In the interest of a more vigorous phase of human life than any that we have witnessed hitherto, Sri Aurobindo would, ... derived from his studies in human history and in cosmic and biological evolution and from the doctrine of Messianism.

The extremist challenge: India between 1890 and 1910 - Page 115 - Amales Tripathi - 1967 - 20 Aurobindo was already possessed of a messianism that saw in terms of a battle royal between devas and asuras, the forces of good and light and the forces of evil and darkness. "Politics is especially the business of the Kshatriya."

The Journal of the Bihar Research Society - Volumes 43-44 - Page 81 - Bihar Research Society - 1957 - ... obtained any great importance. Among some leaders of Indian nationalism the notion of spiritual messianism has been strong. Dayananda, Vivekananda, Gandhi and Aurobindo believed that India has a religious mission and message ...

The Library journal book review - Page 438 - R.R. Bowker Company - 1974 - REL Selections from the essential writings of Sri Aurobindo concerning his philosophy, his spiritual insights, and his vision of ... sources, but shows considerable originality in the basic themes, especially marked in his treatment of messianism.

Religion and society - Volume 23 - Page 60 - Christian Institute for the Study of Religion and Society, Bangalore - 1976 - of unitive vision is the only thing worth the name of ' religion ', and therefore to consider the messianic type of religion as a ... Vivekananda, through Radhakrishnan and Aurobindo Ghosh to Gandhi and Vinoba Bhave whom I have mentioned.

Ideological struggle in modern India, implications of Hinduism - Page 141 - Olʹga Vasilʹevna Mezent︠s︡eva - 1988 - But in Swami Vivekananda, Aurobindo Ghose, Ramkrishna, Mahatma Gandhi and others the apologetics of their religion ... It seems that in the system of Golwalkar's views the idea of India's spiritual messianism performed varying functions.

Asian Englishes - Volume 4 - Page 335 - Kingsley Bolton, Braj B. Kachru - 2006 - Christianity and social messianism in the nineteenth century sought to destroy the Orientalists' glorification of the Asian ... Among them Sri Aurobindo is one who is distinguished for being an ardent nationalist who also thought and spoke in ...

The Indo-Asian culture - Volumes 15-16 - Page 23 - Indian Council for Cultural Relations - 1966 - ... the idea of a chosen people, (ii) the emphasis on common historical experience and (iii) National Messianism, similarly in India from ... asks Sri Aurobindo and answers, "It is not a piece of land, nor a figure of speech, nor a fiction of the mind.

The philosophy of Martin Buber - Page 305 - Paul Arthur Schilpp, Maurice S. Friedman, Martin Buber - 1967 - When Sri Aurobindo calls upon us to "offer every action to the Divine and do it as the work given," the agreement with Buber is ... The second question that we must put concerns the redemption of the world, and the Messianic final goal, in the ...

Partners in dialogue: Christianity and other world religions - Page 78 - Arnulf Camps - 1983 - Sri Aurobindo, one of India's greatest thinkers, views humanity in the process of cosmic evolution and regards humanity as the goal of that process. One can go further ... In Buddhism there is now talk of some sort of messianism. Some thinkers...

British Book News - Page 17 -British Council, National Book Council (Great Britain), National Book League (Great Britain) - 1981 - ... its hold not only on the masses but also on intellectuals like Aurobindo in India and on middle-class Western youths in ... who was opposed to the persecution of religion and who might have seen in the Soviets a 'Russian Messianism' with a ...

The Spiritual Gift of Madness: The Failure of Psychiatry and the ... - Seth Farber, Kate Millett - 2012 - "A bold call for the 'insane' to reclaim their rightful role as prophets of spritual and cultural transformation"--