Sri Aurobindo's Copernican revolution in Vedic hermeneutics

The philosophy of integralism, or, The metaphysical synthesis ... - Page 81 - Haridas Chaudhuri - 1954 - Russell says that the notion of the universe is traceable to an anthropocentric outlook generated by the geocentricism of pre-Copernican astronomy. But he conveniently turns a blind eye to the fact that the advocates of one all-embracing ...

On Samuel Hugo Bergman's Philosophy - Page 39 Abraham Zvie Bar-On - 1986 - Preview - More editions ... a revolution in modern philosophy, which in Bergman's view was not less important than his "Copernican Revolution". ... To express his admiration Bergman quoted the words of the renowned Hindu thinker Sri Aurobindo: Man must be ...

Sri Aurobindo circle - Issue 32 - Page 91 - Aurobindo Ghose, Sri Aurobindo Ashram, Sri Aurobindo Society - 1976 - and more in the evolving ... The New Copernican Revolution, as it is called, proposes a profounder change in the scientific picture and paradigm itself. And as Kuhn puts it, when ...

Collected Works of Nolini Kanta Gupta: The Yoga of Sri Aurobindo - Page 137 - Nolini Kanta Gupta - 1972 - ... and link up mind and intellect with that reality. This is the Copernican revolution that Science brought about in the modern outlook. Philosophers like Kant or Berkeley may say another thing and even science itself just nowadays may appear.

Annual - Page 78 - Sri Aurobindo mandir, Calcutta - 1982 - the rise of a Fuehrer or a Dictator seems to have been a ... That is not the Copernican revolution that is needed in the social body today. Money was always a power and those who had money were always ...

The Advent - Volumes 27-28 - Page 25 - Sri Aurobindo Ashram - 1970 - SCIENCE AND ... It was this world-picture, accommodated to the practical needs of science and supported by theological orthodoxy, which became the target of the so-called "Copernican Revolution". We must notice ...

Sri Aurobindo's philosophy of evolution - Page 34 - V. Madhusudan Reddy - 1966 - ... yet confirmed, *In the words of the physicist Niels Bohr, " We are both spectators and actors in the great drama of existence." was regarded as the centre of the universe. The Copernican 

Sri Aurobindo: a biography and a history - Volume 2 - Page 1223 - K. R. Srinivasa Iyengar - 1972 - Writing of the essential character of the poem, Sri Aurobindo wrote in 1947: Savitri is the record of a seeing, of an experience which is not of the common kind and is often. " ibid., p. 864. 66 ibid., p. 829. In terms of Copernican astronomy, of s ...

Bharata manisha quarterly - Volume 4 - Page 19 - 1978 - Sri Aurobindo's is such a Copernican revolution as his method of symbolic interpretation of the Veda provides the secret key to unravel the spiritual ... Herein lies the significance of Sri Aurobindo's Copernican revolution in Vedic hermeneutics.

The Theosophist - Volume 92 - Page 111 - Helena Petrovna Blavatsky, Henry Steel Olcott, Annie Wood Besant - 1970 - The matter is excellently summed up as usual by Aurobindo, who is acutely conscious of the need to make humanly ... as was the Copernican recovery of helio-centricity to the preceding ignorance in regard to the operation of our Solar system.

The Hindu quest for the perfection of man - Page 165 - Troy Wilson Organ - 1970 - ... the Copernican, the Darwinian, the Marxian, and the Freudian to challenge the fundamental assumptions upon which ... In Hinduism the Westerner can look in upon Aurobindo, "The Indian Conception of Life," The Indian Philosophical ...

Prabuddha bharata: or awakened India - Volume 91 - Page 283 - Vivekananda (Swami), Advaita Ashrama - 1986 - Often the revolutions of the modern centuries (Copernican. Industrial. French, Darwinian and the ... Aurobindo as a modern Jnani and Gandhi as a modern Karma-yogi have paved the path to moksha. Professional academic philosophers like ...

Nivedita commemoration volume - Page 247 - Sister Nivedita, Amiya Kumar Mazumdar - 1968 - SRI AUROBINDO'S CONCEPT OF MAN A NEO-KANTIAN REVIEW D. P. CHATTOPADHYAYA If philosophy is defined in ... Since the days of Kant and primarily because of his (anthropocentric) Copernican Revolution this view has become ...

Philosophical consciousness and scientific knowledge: conceptual ... - Page 107 - Debi Prasad Chattopadhyaya, Ashoke Kumar Sen Gupta, Project of History of Indian Science, Philosophy, and Culture. Sub Project: Consciousness, Science, Society, Value, and Yoga - 2004 -  ... in the Interuniversal Essence while experiencing an unfolding of the nested hierarchy of Being (Sri Aurobindo). ... universe we inhabit almost the same way Copernican Revolution demolished the unique position of the Earth in the cosmos.

The moon of Hoa Binh: a novel - Volume 2 - Page 588 - Nha Trang Công Huyè̂n Tôn Nữ, William L. Pensinger - 1994 - "He [Steiner] credits Goethe with a discovery of a Copernican scale: the Beautiful is not, as 'Platonic' art theory asserts, ... himself in agreement with Webern (not to mention with the objectives Aurobindo had in mind for the practice of yoga).

No other name?: a critical survey of Christian attitudes toward ... - Page 149 - Paul F. Knitter - 1985 - He appeals to Sri Aurobindo's "logic of the Infinite": all we can say about the ultimate reality is much more a matter of ... A New Christology Hick does not evade the implications of his Copernican revolution: "This paradigm shift involves a ...

Newsletter - Volume 9, Issues 1-14 - Page 9 - Institute of Noetic Sciences - 1981 - ... as diverse as Aldous Huxley, Teilhard de Chardin, Sri Aurobindo, Joseph Campbell, Michael Polanyi, and Carl jung. ... as the Industrial Revolution, and simultaneously a conceptual revolution as shaking as the Copernican Revolution.

The aim should be understanding of being and the world

Communication practicum from Auroville Radio by contact@aurovilleradio.org (Herman) Jan 17, 2013

This has been the fifth year running that communication and political science students from the American University of Paris have been coming to Auroville for their undergraduate practicum. Also for the past few years they have been joined by students from Linneaus University in Sweden. Auroville provides a perfect platform for the students with all the different projects and activities they can get involved in. To round of their 2-3 week visit they all gave a presentation of the work they have been doing in Auroville.

Lalit on Queens University & CEPT  from Auroville Radio by contact@aurovilleradio.org (Andrea) Jan 16, 2013

Auroville Integral Sustainability Institute shares the experience of hosting 2 different groups of visiting planning students from Queens University, Canada & CEPT, Ahmedabad - ‘It was very enriching for all’, says Lalit, Programme coordinator. Auroville being an inspiring & interdisciplinary learning field provided very conducive environment to experience a different way of life which gave them a very real life glimpse of integral life & sense of purpose.

“The Party” from Larval Subjects Jan 17, 2013

Among Heideggerians, for example, Heidegger research becomes an end in itself, whereas the aim should be understanding of being and the world.  Among the democratic party, perpetuation of the democratic party becomes an end in itself, rather than representing the interests of the people.  The first question we need to ask of any form of organization– and this is why we need anarcho-communism as a regulative ideal –is that of how we can insure that parties, groups, and organizations remain “complex, adaptive systems”, rather than becoming ends in themselves and machines of alienation.  How can we organize in a way that remains responsive to the alien and singular?

The second problem with group structures is of greater concern and has darker implications.  As I have argued for a number of years now, group identification has the structure of masculine sexuality (the left side of the diagram to the right).  I will not rehearse the intricacies of Lacan’s graph of sexuation here (readers who are curious can consult chapter 6 of The Democracy of Objects or my article “The Other Face of God“, .pdf)… Such was Zizek’s conclusion regarding the function of the symbolic figure of the Jew in anti-semitism.  Anti-semitism has nothing to do with real Jews, but is instead a fantasy structure designed to explain why the organic and harmonious communities dreamed of by conservative ideologies fail (today the figure of the Jew has been replaced by leftists and Middle Easterners).   

Most Overrated Philosopher Of The 20th Century Science 2.0 By Massimo Pigliucci January 16th 2013 Reprinted from Rationally Speaking, January 11, 2013 Willard van Orman Quine, Ludwig Wittgenstein, Michel Foucault, Jacques Derrida, Bertrand Russell, &

Martin Heidegger, a major practitioner of the phenomenological and existentialist approaches in philosophy, buddy of the Nazi (the well! what the well!), and a top competitor with Derrida for most obscure philosophical writer of the 20th century. He talked a lot about Being (and Time).

Eric Schliesser Introduces Foucault from Adam Smith's Lost Legacy by Gavin Kennedy

Eric Schliesser follows last week’s ‘Philo of Economics’ with this week’s on “Foucault and the Invisible Hand”. Eric refers to Michel Foucault's treatment of Smith in “The Birth of Biopolitics”. While commenting on Smith's use of "invisible hand" in the Wealth of Nations (hereafter WN), Foucault insists that Smith is committed to the claim that:

“Everyone must be uncertain with regard to the collective outcome if this positive collective outcome is really to be expected. Being in the dark and the blindness of all the economic agents are absolutely necessary. The collective good must not be an objective... Invisibility is not just a fact arising from the imperfect nature of human intelligence which prevents people from realizing that there is a hand behind them which arranges or connects everything that each individual does on their own account. Invisibility is absolutely indispensable. It is an invisibility which means that no economic agent should or can pursue the collective good” (Foucault 2008: 279-80).

Comment

I am not going to comment on Foucault’s general reasoning on Adam Smith’s use of the IH metaphor in this post.  His reasoning tends to be obscure. To argue that “human intelligence prevents people from realizing that there is a hand behind them which arranges or connects everything that each individual does on their own account” is a strange way of putting it. The “hand behind them which arranges or connects everything that each individual does on their own account” is either saying that “human intelligence” stops them fantasising about an IH that actually exists or prevents them fantasising about one that does not exist.  That is what makes philosophy such a tormented subject; it’s never really clear as to what they mean except by engaging in constant “deep thinking”. Those excellent teacher’s of philosophy (such as Eric Schliesser) are unfazed by textual ambiguity and are among the brightest and best of social scientists.  They are always stimulating when listened to in conversation or in seminars and stretch their student’s critical faculties…

I suggest Hayek’s defiant conjecture (Fatal Conceit) that knowing every action of 7 billion of people about matching possible choices among billions of products and services (36 billion choices in New York alone each minute of the day – only a few dozen choices for gatherer-hunter upper Amazonian tribes) is well beyond human comprehension or understanding, let alone practical even in a Providential fantasy of the imagination. Surely it is an extreme theological idea, even as a figure of speech. A Must Read New Book on Friedrich Hayek Eamonn Butler: “Friedrich Hayek: the ideas and influence of the libertarian economist”

The limits of Karl Polanyi’s anti-market approach in the struggle for economic democracy from The Memory Bank by Keith Hart Jan 16, 2013

I am a fully paid-up member of the Karl Polanyi fan club. In the past few years I have published, with my collaborators, a collection of essays on the significance of The Great Transformation for understanding our times (Blanc 2011, Holmes 2012) and have made him a canonical figure for my versions of economic anthropology, the human economy and the history of money. I have also published two short biographical articles on him. I have contributed in this way to the recent outpouring of new work on Polanyi to which this book is a significant addition. I am a believer, but some believers also have doubts. I still have reservations about a Polanyian strategy for achieving economic democracy and these are linked to his historical vision of “market society”.  Theories are good for some things and not for others and, in my view, the plural economy would be best served by a plural approach to theory and politics. But first let me summarise what I most value personally in what I have learned from Polanyi.

Most anthropologists take their lead from the academic work done by Polanyi and his collaborators at Columbia University after the war… Polanyi falls within this anti-market camp since he acknowledged Aristotle as his master and considered “the self-regulating market’s” contradictions to have been the principal cause of the twentieth-century’s horrors. A less apocalyptic version of socialism in the tradition of Saint-Simon acknowledges the social damage done by unfettered markets (what Joseph Schumpeter called “creative destruction”), but would not wish to do away with the wealth they produce… John Maynard Keynes produced the most impressive synthesis of liberalism and social democracy in the last century. Much recent writing on Polanyi would place him within this tendency rather than as a card-carrying anti-marketeer. He did recognize a role for the market and lined up with those who sought institutional means to correct capitalism’s ills… In either case, the post-war turn to social democracy or “embedded liberalism” – the apogee of national capitalism – was hardly anticipated by The Great Transformation. We should not repeat this error when we draw inspiration from Polanyi in the struggle for economic democracy today.   

09. Narad’s reading of The Mother on Savitri from Savitri 17 Jan 2013

Regarding a passage in Savitri in which Sri Aurobindo describes the universe as a play between He and She. "This whole wide world is only he and she," He, the Supreme in love with her, her servitor; She, the creative Force.

As one too great for him he worships her; … This whole wide world is only he and she. 

What a marvellous work! He goes into a completely different region, so much above thought! It's constant vision, it isn't something thought out—with thought everything becomes flat, hollow, empty, empty, just like a leaf; while this is full, the full content is there, alive.

A critique of the book "The Lives of Sri Aurobindo" by Peter Heehs

To begin with, any successor must be someone who will swear personal loyalty to Manoj Das Gupta as against Sri Aurobindo. Some of the names being ...

Disciples - Sri Aurobindo Ashram - E-Library - Sri Aurobindo Ashram

Bergson's U.S. visit in 1913 brings a traffic jam on Broadway

William James - Wikipedia, the free encyclopedia (January 11, 1842 – August 26, 1910) was an American philosopher and psychologist who had trained as a physician. He was the first educator ... William James (Stanford Encyclopedia of Philosophy) 7 Sep 2000 – Russell Goodman  - rgoodman@unm.edu

William James was an original thinker in and between the disciplines of physiology, psychology and philosophy. His twelve-hundred page masterwork, The Principles of Psychology (1890), is a rich blend of ...

Henri Bergson (Stanford Encyclopedia of Philosophy) 18 May 2004 – Leonard Lawlor lul19@psu.edu Valentine Moulard

Henri Bergson (1859–1941) was one of the most famous and influential French philosophers of the late 19th century-early 20th century… In 1903, Bergson published, in the prestigious Revue de métaphysique et de morale, an article entitled “Introduction to Metaphysics” (later reproduced as the centerpiece of The Creative Mind [La Pensée et le mouvant] in 1934). The first of Bergson's works to be translated in many languages, this article not only became a crucial reading guide for Bergson's philosophy as a whole, but it also marked the beginning of “Bergsonism” and of its influence on Cubism and literature. Through Williams James's enthusiastic reading of this essay, Bergsonism acquired a far-reaching influence on American Pragmatism. Moreover, his imprint on American literature (in particular, Wallace Stevens and Willa Cather, who created a character called “Alexandra Bergson”) is undeniable.

Creative Evolution appeared in 1907. It was the beginning of the “Bergson legend,” as well as of numerous, lively academic and public controversies centering on his philosophy and his role as an intellectual. The beginning of the next decade is the apex of the “Bergsonian cult” (“le Bergson boom”). Creative Evolution was translated into English. Bertrand Russell (who publishes an article entitled “The Philosophy in Bergson” in The Monist in 1912) objects that Bergson wants to turn us into bees with the notion of intuition. Russell also notes that any attempt at classifying Bergson will fail, as his philosophy cuts across all divisions, whether empiricist, realist or idealist (Soulez et Worms 2002, p. 124). Bergson's lectures at the Collège de France were filled to capacity, not only with society ladies and their suitors, but also with a whole generation of philosophy students (Étienne Gilson and Jean Wahl among others) and poets such as T.S. Eliot.

In January 1913, Bergson visits the United States for the first time (Soulez et Worms 2002, p. 134). The week before he delivered his first lecture at Columbia University (entitled “Spirituality and Liberty”), The New York Times published a long article on him. The enthusiasm this article generated may explain the traffic jam that occurred before Bergson's lecture, the first traffic jam in the history of Broadway. 

Henri Bergson - Wikipedia, the free encyclopedia

Bergson travelled to London in 1908 and met there with William James, the Harvard philosopher who was Bergson's senior by seventeen years, and who was instrumental in calling the attention of the Anglo-American public to the work of the French professor. The two became great friends.

Alfred North Whitehead - Wikipedia, the free encyclopedia OM FRS (15 February 1861 – 30 December 1947) was a Fellow of the Royal Society since 1903

The period between 1910 and 1926 was mostly spent at University College London and Imperial College London, where he taught and wrote on physics, the philosophy of science, and the theory and practice of education.

Whitehead's metaphysical views, which he called process philosophy emerged in The Concept of Nature (1920) and were expanded in Science and the Modern World (1925), also an important study in the history of ideas and the role of science and mathematics in the rise of Western civilization. Indebted to Henri Bergson's philosophy of change, Whitehead was also a Platonist who "saw the definite character of events as due to the "ingression" of timeless entities."^[8]

Alfred North Whitehead (Stanford Encyclopedia of Philosophy) 5 Apr 2010 – A. D. Irvine - andrew.irvine@ubc.ca

The second main period, from 1910 to 1924, corresponds with his time at London. During these years Whitehead concentrated mainly, but not exclusively, on issues in the philosophy of science and the philosophy of education… Thus although not especially influential among contemporary Anglo-American secular philosophers, his metaphysical ideas continue to have significant influence among many theologians and philosophers of religion. 

Samuel Alexander - Wikipedia, the free encyclopedia OM (6 January 1859, Sydney – 13 September 1938, Manchester) was an Australian-born British philosopher.

In 1908, he published Locke, a short but excellent study, which was included in the Philosophies Ancient and Modern Series. He was president of the Aristotelian Society from 1908–1911 and from 1936–1937. In 1913, was made a fellow of the British Academy. He was appointed Gifford lecturer at Glasgow in 1915, and delivered his lectures in the winters of 1917 and 1918. These he developed into his great work Space, Time, and Deity, published in two volumes in 1920, which his biographer has called the "boldest adventure in detailed speculative metaphysics attempted in so grand a manner by any English writer between 1655 and 1920."

The question went largely unanswered and his work is mostly ignored (or, at best, little known) these days. Alexander's views have also been described as panentheistic.^[2] Alexander was a contemporary of Alfred North Whitehead, whom he influenced, and mentored others who went on to become major figures in 20th century British philosophy.

Sri Aurobindo: A Contemporary Reader Sachidananda Mohanty - 2012 - Preview - More editions On the other end, M. S. Golwalkar and others of the Right wing persuasion admire Sri Aurobindo for his Hindu nationalism. ... religion and nationalism remains an unresolved issue and Heehs has not ventured 'to set forth in systematic form',54 ...

Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical ... - Page xx - Debi Prasad Chattopadhyaya - 1988 - Preview Sri Aurobindo's integral sociology is a serious and systematic attempt to put the matter 'upside down', to use that famous expression of Marx, to show how the whole of our socio-political structure depends for their existence and significance ...

Political Philosophy Of Sri Aurobindo - Page 285 - V. P. Varma - 1990 - Preview - More editions PHILOSOPHY OF 'THE STATE Sri Aurobindo has not developed any systematic theory of the state like Hegel, Green or Bosanquet. But I will try to reconstruct a theory of the state according to Sri Aurobindo, by arranging, systematizing and ...

Perspectives on Sri Aurobindo's poetry, plays, and criticism - Page 144 - Amrita Paresh Patel, Jaydipsinh Dodiya - 2002 - Full view - More editions Sri Aurobindo was more consistent and original for he tried 'to present a systematic theory of futuristic poetry'. With the ...

Penguin Sri Aurobindo Reader - Page xii - Paranjape, Makarand - Preview Sri Aurobindo and the Mother may be considered among the most consistent and systematic proponents of this idea. As Sri Aurobindo put it, 'It is a step for which the whole of evolution has been a preparation.' Or in the Mother's words: ...

Thinkers Of Indian Renaissance - Page 205 - S A Abbasi - 1998 - Preview It is this fusion which gives Sri Aurobindo a very unique place in the history of Eastern as well as Western philosophy. In this essay an attempt has been made to present Sri Aurobindo's philosophy in a systematic, critical and comparative ...

The Study of Hinduism - Page 275 Arvind Sharma - 2003 - Preview Aurobindo Ghose was one of the most systematic thinkers of the so-called Hindu renaissance.

Sri Aurobindo Ghose - Page 478 - Verinder Grover - 1993 - Preview Sri Aurobindo's writing is large and most varied. But for the strict philosophical purpose the book of systematic exposition is only The Life Divine. His Letters in Yoga are answers to queries put by his disciples in the course of their practice of ...

The perennial quest for a psychology with a soul: an inquiry into ... - Page 542 - Joseph Vrinte - 2002 - Preview In The Human Cycle and Foundations of Indian Culture, Sri Aurobindo deals systematically and comprehensively with the social and cultural life of man, indicating the effects of the individual's spiritual development upon the evolution of man's ...

Reading Hegel: The Introductions - Page 265 - Georg Wilhelm Friedrich Hegel, Aakash Singh, Rimina Mohapatra - 2008 - Full view ... place, this book ambitiously attempts to present readers with Hegel's systematic thought through his Introductions alone. ... Derrida and other post-moderns, to thinkers farther afield, like Japan's famous Kyoto School or India's Sri Aurobindo.

Indian Political Thinkers: Modern Indian Political Thought - Page 136 - N. Jayapalan - 2000 - Preview He was a great poet, a great metaphysician, a great systematic thinker, a great seer and a great patriot. He had a message for the whole world. Shri AurobindoGhosh was born on 15th August, 1872 in the city of Calcutta, a date which reminds...

The Lives of Sri Aurobindo - Page xii - Peter Heehs - 2008 - Preview - More editions But it had never occurred to anyone to search systematically for biographical documents. I spent parts of the next few years ... Most of the documents I found in public archives dealt with Aurobindo's life as a politician. They confirmed that he had ...

Sri Aurobindo's view of life is coherent

Integral Advaitism Of Sri Aurobindo - Page 292 - Rāmacandra Miśra - 1998 - Preview It is the principle that makes a synthesis of all experience and makes it a coherent whole. As Sri Aurobindo puts it, "Mind-sense is the basis, memory the thread on which experiences are strung by the self-experiencing mind: but it is the ...

The Lives of Sri Aurobindo - Page x - Peter Heehs - 2008 - Preview - More editions But if they do not form part of a coherent view of life, they remain empty verbiage. Aurobindo's view of life seemed to me to be coherent, though not always easy to grasp. His prose was good, if rather old fashioned, and he had a wry sense of ...

Sri Aurobindo Ghose - Page 478 - Verinder Grover - 1993 - Preview But, actually there is no scepticism in Sri Aurobindo, partial knowledge there is, but it must be seen against the background of his Integral Knowledge. There is no mysticism too in Sri Aurobindo. He offers a coherent intelligible account of the ...

Tradition and the Rhetoric of Right: Popular Political Argument in ... - Page 142 - David J. Lorenzo - 1999 - Preview Aurobindo was able to meet the challenges of such rationalists as Bertrand Russell (an acquaintance and personal favorite ... being no more than a gifted rationalist, can and must be judged for consistency and coherence according to rational, ...

Sri Aurobindo and Vedānta Philosophy - Page 39 - Sheojee Pandey - 1987 - Preview - More editions Sri Aurobindo says, "But the second reason for refusing credit to our sleep experience is that a dream is something evanescent without antecedents and without a sequel; ordinarily, too, it is without any sufficient coherence or any significance ...

The Long Trajectory: The Metaphysics of Reincarnation and Life ... - Page 286 - Eric M. Weiss - 2012 - Preview It is these three terms that describe the metaphysical ultimates in Sri Aurobindo's system. Let us consider them one by one: Sat: Being In the metaphysical cosmology that grows out of transpersonal process metaphysics, “being,” or sat, ...

Hinduism: New Essays in the History of Religions - Page 96 - Bardwell L. Smith - 1976 - Preview - More editions Only in the thought of Sri Aurobindo do we find an open and self-conscious recognition of a tantric world-view as the essential basis for a coherent synthesis of the diverse Hindu traditions. It is significant that Sri Aurobindo's attempt at a ...

Indian English literature: a new perspective - Page 127 - Gajendra Kumar - 2001 - Full view The Poetic Horizon of Sri Aurobindo Sri Aurobindo himself once said that he had been first and foremost a poet and a politician, only later he became a yogi. Like Rabindranath Tagore, we find the organic coherence of a poet and a seer in Sri ...

Indian Literature in English: Critical Views - Page 41 - Satish Barbuddhe - 2007 - Full view He was an intellectual interested in yogic practice. His yoga was based on a firm and coherent theoretic basis. He was a freedom fighter and a political worker with a vision for the future.51 As a matter of fact, Sri Aurobindo is not an armchair ...

Sri Aurobindo: a centenary tribute - Page 61 - Aurobindo Ghose, K. R. Srinivasa Iyengar - 1974 - They could not be regarded as a 'mystic' or 'poetic' vision because Sri Aurobindo tries to build a coherent system on their basis and does not merely express them in an aphoristic manner. In the light of these presuppositions an attempt will be ...

Foundations of Indian Psychology Volume 1: Theories and Concepts - Page 336 - Cornelissen R. M. Matthijs - 2011 - Preview Knowledge by identity is for Sri Aurobindo the first and most important of these four types of knowledge. ... to Sri Aurobindo, the information the senses provide is far too incomplete and disjointed to create the wonderfully precise and coherent ...

Reflections From Shillong: Speeches Of M.M. Jacob - Page 81 - David R. Syiemlieh - 2005 - Preview - More editions Among all the Congress leaders Sri Aurobindo was special and singular, because he was the supra-conscient intellectual, the yogi, prophet of defied nationalism. During the five years 1905-1910, he articulated a coherent and powerful theory ...

Vedanta: Heart of Hinduism - Page 188 - Hans Torwestern, Loly Rosset - 1994 - Preview - More editions But what surfaced only sporadically with Vivekananda became with Aurobindo the very heart of an extensive and coherent system. He saw Brahman's manifest Creation not as an illusion or empty play, but as the gradual ascent of the divine ...

Foundations of Indian Psychology Volume 1: Theories and Concepts - Page 336 - Cornelissen R. M. Matthijs - 2011 - Preview According to Sri Aurobindo, the information the senses provide is far too incomplete and disjointed to create the wonderfully precise and coherent image that we make of the world. He holds that there must be some inner knowledge, some ...

Hartshorne, Process Philosophy, and Theology - Page 125 - Robert Kane, Robert Kane Stephen H. Phillips - 1989 - Preview - More editions To have (and one may only think one has) special, mystic reasons for a position does not exempt it from requirements of overall coherence. Aurobindo's theory that God is necessarily, and is necessarily aware of, a power to create, to "loose ...

Perspectives on Sri Aurobindo's poetry, plays, and criticism - Page 102 - Amrita Paresh Patel, Jaydipsinh Dodiya - 2002 - Full view - More editions All of Sri Aurobindo's plays have five acts and plots that possess organic wholeness. They are complete, complex, coherent and of certain magnitude. They have conflict at the centre of their structural arrangement. Unlike the ancient classical dramas, his plays have sub-plots also.

The Political Thought of Aurobindo (Encyclopaedia of Eminent Thinkers) - Page 98 - K. S. Bharathi - 1998 - Preview A theory of imperialism which does not take into consideration the political aggressions and conquering designs of peoples and empires in ancient and medieval periods cannot be an adequate explanation of the phenomenon. Aurobindo approaches the problem ...

Tradition and the Rhetoric of Right: Popular Political Argument in ... - Page 143 - David J. Lorenzo - 1999 - Preview ... a priori idea out of his own mind and plastering it as a label on the unexplained phenomena. Rather than an unexplainable phenomenon, Aurobindo claimed that "inner sight" was explicable as part of the unseen universe illuminated by his ...

The philosophy of evolution in Sri Aurobindo and Teilhard de Chardin - Page 222 Jan Feys - 1973 - When confining the evolutionary significance of the 'struggle for life' to a transitional phenomenon Aurobindo finds himself in perfect agreement with Teilhard, who admits that: " 'Survival of the fittest by natural selection' is not a meaningless ...

The Advent - Volumes 15-16 - Page 70 - Sri Aurobindo Ashram - 1958 - On a central religious field he breaks the spiritual limits of 'medieval5 India more radically than anyone before him. Therefore the traditional piety of India stands frightened and confused before the phenomenon — Aurobindo." World affirmation...

Yoga, mathematics, and computer sciences: in change confronting ... - Page 94 1997 - The 'synthesis or integrality' of the consequent processes of movement in any dimensional direction, is a continuous phenomenon. Aurobindo, in Chapter V, pp. 36-37, of The Synthesis of Yoga clearly points out that an undiscriminating ...

Secularisation of Indian mind: a study of political ideas in India ... - Page 83 - V. Indira Devi - 2002 - ... phenomenon, Aurobindo opined: "...our ideal... is an Indian nationalism, largely Hindu in its spirit and traditions because the Hindu made the land and the people and priests, by the greatness of his past, his civilisation and his culture and his ...

Sri Aurobindo's treatment of Hindu myth - Page 39 - Jan Feys - 1983 - Further indications regarding the method are found in chapter 4 oc The Secret, The Foundations of the Psychological Theory'. Sri Aurobindo wants his system of interpretation to rest on the solid basis of linguistics. Do:s the Vedic language ...

Quality Management Practices - Page 315 - R P Mohanty - 2009 - Preview Taiteriya Upanishad contains the Panchakosha (Five sheath) theory. Sri Aurobindo and most of the exponents of Indian wisdom have recommended it in their thought on education and training. The five sheaths are : Physical : Anna Vital...

Sri Aurobindo critical considerations - Page 70 - Dr. O. P. Mathur - 1997 - True to his belief and theory, Sri Aurobindo as a poet gets poetic inspiration mainly from above his head. He would make himself receptive and would submit himself completely to the Divine power. This does not mean that poetry is merely a...

The search of the cradle of civilization: new light on ancient India - Page 216 - Georg Feuerstein, Subhash Kak, David Frawley - 2005 - Preview - More editions Writing two decades before this discovery, purely on the basis of yogic experience and theory, Sri Aurobindo made this pertinent observation: The intellect is an organ composed of several groups of functions, divisible into two important ...

Sanskrit and the evolution of human speech: based on Sri ... - Page 68 - Sampadananda Mishra - 2005 - As a last step of his theory Sri Aurobindo states that "there are families of words, families of root-sounds, families of simple sounds, so also are there families of seed sounds. These families are known to all grammarians and in Sanskrit they ...

Mother India: monthly review of culture - Volume 31 - Page 209 - Sri Aurobindo Ashram - 1979 - Of course he takes the psychic in another sense than ours as he speaks of world-psyche. P: He takes his stand on the Buddhistic karma theory. Sri Aurobindo: Yes. His contention that everything is fixed reduces this world to Maya. Even the...

The Advent - Volume 57 - Page 40 - Sri Aurobindo Ashram - 2000 - Of course like the seventeenth and eighteenth century social thinkers of Europe Sri Aurobindo does not hold that people have brutish ends, will, power for all time and age as in social contract theory. Sri Aurobindo has vision for the future and ...

The Hindu personality in education: Tagore, Gandhi, Aurobindo - Page 161 William Cenkner - 1976 - Tagore, Gandhi, Aurobindo William Cenkner. CHAPTER ELEVEN Educational Theory Sri Aurobindo articulated his basic educational ideas in the early part of the century when he addressed himself to the problem of national education.

Nirodbaran, divinity's comrade - Page 610 Hemant Kapoor - 2003 - And as contrasted with Darwin's theory, Sri Aurobindo's theory of evolution is based on the Vedantic theory of involution. The nature is evolving from matter to life and from life to mind. The upward spiral of Nature has reached till this day the ...

Bulletin of the Ramakrishna Mission Institute of Culture - Volume 52 - Page 318 - Ramakrishna Mission. Institute of Culture - 2001 - He did the same thing in his spiritual theory. Sri Aurobindo basically was not a theorist, he was a yogi, he was a person whom I call the pioneer of the supramental. In the first part of his life he was a prophet of Indian nationalism, and in the ...

The Vedanta kesari - Volume 84 - Page 138 - Sri Ramakrishna Math (Madras, India) - 1997 - ... for one year— May 1908 to May 1909. Already advanced in yoga and committed to the evolutionary theory, Sri Aurobindo utilized his imprisonment to get at a clue to the next step in evolution. Sri Aurobindo says that it was a series of 138.

Indian literature - Volume 32 - Page 159 - Sāhitya Akademi - 1989 - ing to Tyagi, has a significant place in Sri Aurobindo's poetic theory: Sri Aurobindo has isolated the poet's function from that of the philosopher and the scientist. His function is primarily neither to think out the reality of things nor to dissect ...

Pragna - Volume 8 2006 - Disciple: There is also the question of Hindu-Muslim unity which the non-violence school is trying to solve on the basis of their theory. Sri Aurobindo: You can live amicably with a religion whose principle is toleration. But how is it possible to ...

Muslim separatism: causes and consequences - Page 107 - Sita Ram Goel - 1995 -  A few months later, on 13 July 1923, a disciple had observed that "There is also the question of Hindu-Muslim unity which the non-violence school is trying to solve on the basis of their theory". Sri Aurobindo had replied: "You ...