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"--

Augment Whitehead with Sri Aurobindo

RESEARCH IN PHILOSOPHY OF EDUCATION-ABSTRACTS DEVI, S., A Critical Study of the Concept of Creativity in Philosophy with special reference to Bergson, Whitehead and Sri Aurobindo, Ph. D. Phil., Kur. U., 1976

The objectives of the study were (i) to find out if creativity was the general scheme of reality, (ii) to find out if creativity was linked with different concepts of this universe, that is, with becoming, cosmic evolution, consciousness, organic evolution and teleology, (iii) to trace the historical background of creativity both in Indian and in Western thought, with special reference to the Vedas, Upanishads, Plato and Plotinus, (iv) to locate the concept of creativity in Bergson's ideas, (v) to investigate how Whitehead contributed to the concept of creativity, (vi) to identify the concept of creativity in the ideas of Sri Aurobindo, and (vii) to analyse various theories of creative evolution developed by S. Alexander, L. Morgan and James Ward.

The methodology adopted was philosophical, historical and comparative. The study was philosophical in the sense that ideas of various personalities were organized, critically analysed and evaluated. It was historical because the development of the concept of creativity from various sources had been traced. Further, it was comparative as commonness between the ideas and theories of various persons on the concept of creativity had been identified and critically evaluated. Content analysis was used both as a tool and technique to analyse the educational ideas of Tagore and Whitehead. Content analysis consisted of documentary analysis and thematic analysis. For content analysis, primary as well as secondary sources were used. The material was also examined to find out its suitability for the proposed research by way of internal and external criticism.

Some of the findings of the study were:

1. Creativity constitutes the very basis of reality.

2. Creativity has been conceived by various thinkers as an exercise of nonfigurative powers of the whole psyche involving all its substance, the play of its entire energy. The creative action is more than cerebral, more than visceral, involving more than mind and heart, intellect and emotions. It augments the structure of human vision by introducing some new, vital configuration of ideas or from among those available to organize experience.

3. Creativity was the power to evolve a pattern that remained omnipotent insofar as it touched the details of actualization. Creativity was a widely recognized ideal for every human being.

4. Both east and west emphasized that what was creative about spiritual experience was not its psychological accompaniments but the inward change which manifested itself in the fruits of the spirit-peace, JOY and loving suffering. A new type of life emerged with a higher correspondence between one's self and the ultimate sources of reality. New qualities of mind and character were called forth out of ordinary men and women, qualities which manifested the Divine in them.

5. Bergson's concepts elan-vital had led to a revolutionary syndical that would restore a purified social life by insisting that social change in any class of people could be achieved only by the force of their own associations, through means that would evolve so as to suit their particular needs. In the theory of science, he had inspired a new `positivism' that criticized scientific data in a vigorous and original way and showed how much arbitrariness there was in our methods of measurement of magnitudes.
6. Whitehead introduced an omnibus principle called creativity, which was a sort of universal blanket to cover all logical branches that his philosophy had created. Whitehead's emphasis on the organic character of natural systems and his attempt to bring physics and biology closer together had a good deal in common with the Gestalt approach to mind and nature.

7. Some emergentists advocated the theory of levels according to which evolution proceeded by the method of creative synthesis and life and mind came of a certain kind of organization of non-living elements. These new qualities could not be inferred by merely adding together the qualities of elements taking part in the organization. At each new level of reality, new powers, new capacities and new qualities emerged. Life appeared at one of these levels. Along with it emerged a series of new qualities such as growth, assimilation, irritability, adaptability and reproduction. Mind was the result of still more highly complex organizations. This was called creative evolution or emergent evolution whose pioneers were Bergson, Alexander, Morgan and Ward.

8. Sri Aurobindo's evolution admitted both mechanism and emergence, determinism and freedom. The creator was the supermind and it was a power of Sachchidananda. Hence the process of evolution was free, self-imposed and self-determined by Sachchidananda. The world was not the result of blind chance but a self-manifestation of the ultimate. Nature's processes appeared to us to be mechanical merely because the purpose was under disguise. Nothing was created from outside.

9. Creativity constitutes the very basis or foundation of reality. It was the creative purpose which steered and guided cosmic evolution and natural evolution. Creativity in human civilization was the expression of creation, which was at the root of nature and reality.

10. Man's future is in the hands of two creative agencies, his biological evolution and his psychological evolution. Genetic and natural environmental forces continued to influence the development of man. Psychological control dominates the direction of human evolution. Man's personal potential is biological, but he is freely And creatively designed. His future depended upon his understanding and attitudes towards reality. Man would be creative and free in projecting his future only if he could at one and the same time realistically immerse himself in the history of his age and culture, discover trans-historical meaning and affirm divine communication. 

11. Bergson, Sri Aurobindo and Whitehead are quite close to each other as far as the process of creativity is concerned.

Science v. Religion (in the lead up to my dissertation) – Al Jazeera interviews Richard Dawkins, and Lawrence’s Krauss thinks he’s special from Footnotes to Plato by Matthew David Segall

Now that I've completed preparatory research essays on Schelling (The Re-Emergence of Schelling: Philosophy in a Time of Emergency) and Whitehead (Physics of the World-Soul: The Relevance of A.N. Whitehead’s Philosophy of Organism to Contemporary Scientific Cosmology), it’s finally time to start zeroing in on my dissertation thesis. The title I’m proposing for now is Imagination Between...

Sri Aurobindo, the hope of man - Page 309 - Keshavmurti - 1969 - In the beginning Sri Aurobindo did not concern himself much with the war though he knew that poor leadership in England and France was at least partly responsible for Hitler's truculent and bellicose ...

Collected Works: Words of the mother - Page 127 - Mother - 1980 - 1 April 1946 A Declaration Sri Aurobindo withdrew from politics; and, in his Ashram, a most important rule is that one must abstain from all politics — not because Sri Aurobindo did not concern himself with the happenings of the world, but because politics, as it is practised, is a low and ugly thing, wholly dominated by falsehood, deceit, injustice, misuse of power and violence; ...

The Political Philosophy of Sri Aurobindo - Page xv - V. P. Varma - 1990 - Preview - More editions Possibly such reconstruction of the political philosophy of Aurobindo might not appeal to some sections in our country who would regard it as an enterprise in the profanization of a sacred personality. But we must not forget that Aurobindo was ...

Quest - Volumes 93-98 - Page 16 - Indian Committee for Cultural Freedom - 1975 - Aurobindo might not have had the time or the inclination to enter into a proper study of the scientific picture of the world. Also, some of the great discoveries took place after his self-imposed seclusion. However, the theories of relativity and ... Sri Aurobindo Ghose - Page 581 - Verinder Grover - 1993

Sri Aurobindo's treatment of Hindu myth - Page 32 - Jan Feys - 1983 - But for these queries Aurobindo might not have spoken of it at all. His general approach to myth also holds good here. Thus, e.g., Radha under the spell of Krishna symbolises "the soul, the psychic, hearing the call of the Divine". Aurobindo's ...

Sri Aurobindo--the poet - Volume 2, Part 4 - Page 162 - Kaikhushru Dhunjibhoy Sethna - 1999 - Just as the merits of Savitri were appreciated to the utmost, whatever seemed a shortcoming no matter how slight and negligible in the midst of the abundant excellence was pointedly remarked upon so that Sri Aurobindo might not overlook... Sri Aurobindo: Savitri; a legend and a symbol - Page 733 - Aurobindo Ghose - 1970

The philosophy of Sri Aurobindo: his idea of evolution - Page 58 - Joseph Veliyathil - 1972 - So Aurobindo might not have felt the necessity of attributing immediacy to the acquisition of knowledge by the intellectual faculty. This made him limit the intellectual operation to discursive level only. Now if a comparison may be made ...

Sri Aurobindo--secularist? or nationalist? - Page 37 - Ke. Es Nārāyaṇācārya - 2006 - ... a detail Sri Aurobindo might not have known, as most savants of 'unity' took it for granted that Islam too was a 'religion' like any other, without realising its diabolic, predatory nature. Only recent researches are waking us up all over the world.

Letters on Savitri - Page 10 - Aurobindo Ghose, Sri Aurobindo, Kaikhushru Dhunjibhoy Sethna - 2000 - Just as the merits of Savitri were appreciated to the utmost, whatever seemed a shortcoming no matter how slight and negligible in the midst of the abundant excellence was pointedly remarked upon so that Sri Aurobindo might not overlook...

Swami Vivekananda and Indian Nationalism - Page 91 - Subodh Chandra Sen Gupta - 1984 - Although Aurobindo might not have known the 'tens of thousands of young men' beaming with patriotic fervour, he should not have failed to see that most of them could not have much to do with P. Mitra's Samiti, some associates and members ...

The Light at the Center: Context and Pretext of Modern Mysticism - Page 104 - Agehananda Bharati - 1976 - His writings are different indeed from those of the older Vivekananda and the younger Sivananda. Aurobindo might not have been a good poet, but he was a poet; he might not have been a thinker in any professional sense, but he expressed ...

The oneness/otherness mystery: the synthesis of science and mysticism - Page 508 - Sutapas Bhattacharya - 1999 - Preview ... of the material order is held by Aurobindo, Whitehead and others to be Nature's development of habits (stable patterns of behaviour emerging from repetition) rather than laws obeyed by Nature. Reality is fundamentally creative but patterns ...

Sri Aurobindo and Vedānta Philosophy - Page 71 - Sheojee Pandey - 1987 - Preview - More editions Here we have to say that Whitehead's Philosophy of evolution is more close and more similar to that of Sri Aurobindo's Philosophy of evolution. Like Whitehead Sri Aurobindo also believes that God is the ultimate principle and the evolution ...

Evolutionary, Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 35 - Michael Leicht - 2008 - Preview Here Aurobindo gets quiet sociological. In the following I want to correct one misunderstanding of Madhusudan Reddy of Whitehead's theory: He assumes that Whitehead's philosophy has no final goal of evolution (Reddy, 2004: 156).

Aurobindo's Philosophy of Brahman - Page 3 - Stephen H. Phillips - 1986 - Preview - More editions I doubt that one could overstate the importance of Aurobindo's mysticism for his philosophy. How then is he a metaphysician? A.N. Whitehead gives a just characterization of the trade: "Speculative Philosophy," he says, "is the endeavor to...

The Eye of Spirit: An Integral Vision for a World Gone Slightly Mad - Page 356 - Ken Wilber - 2001 - Preview - More editions Notice that Shankara, Nagarjuna, Aurobindo, Plotinus (and Alexander and Wilber) can pass this test; Whitehead does not. This is not a secondary issue; it is at the precise heart of the matter, a heart that Whitehead lacks. Thus, the notion of ...

Cognitive models and spiritual maps: interdisciplinary ... - Volume 7, Issues 11-12 - Page 202 - Jensine Andresen, Robert K. C. Forman - 2001 - Preview What Whitehead doesn't have, something essential to Wilber, is the Great Nest or Chain of Being in addition to the Great Network of Being. For that, we would need to augment Whitehead with Aurobindo. I agree with Wilber that Whitehead's ...

The Essential Aurobindo: Writings of Sri Aurobindo - Page 23 - Aurobindo Ghose, Robert A. McDermott - 2001 - Preview - More editions In its philosophic comprehensiveness, Sri Aurobindo's philosophy finds its contemporary Western analogue among the systematic thinkers — Royce, Bergson, Whitehead, and Heidegger; in its spiritual and autobiographic quality, it more closely resembles Kierkegaard and Buber, and perhaps Heidegger and Wittgenstein.

Sri Aurobindo's Philosophy of Social Development - Page 40 - Preview This is what Sri Aurobindo has attempted in his metaphysics of evolution. And it is here that the theories of Darwin, Lamarck, Herbert Spencer, S. Alexander, Whitehead, Lloyd Morgan, Bergson, Hegel and Croce have stopped short of the ...

Integral Psychology - Page 84 - Ken Wilber - 2000 - Preview Maslow. Abraham Maslow (1908–1970) is well known enough that I will only make a few passing comments. Like all truly great integral thinkers— from Aurobindo to Gebser to Whitehead to Baldwin to Habermas—he was a developmentalist.

Faith possesses understanding: a suggestion for a new direction in ... - Page 220 - Jehangir Nasserwanji Chubb - 1983 - Preview - More editions It can be said of Sri Aurobindo what Eckhart said of God : 'In him there is no denial except the denial of all denials.' Upanishadic paradox, 216 Whitehead, A.N., 182 Upanishads, 16, 60, 210. See my article The Logic of the Infinite in the ...

Whitman, Wittgenstein, Whitehead, and Sri Aurobindo

The Hindu : NATIONAL  TAMIL NADU : MADURAI TODAY December 22, 2012

Sri Aurobindo Society : Meeting on 'The yoga of Savitri reading,' 3 Lajapathi Roy Road, Chinna Chokkikulam, 4 p.m.

Letter to the Ashram Trustees – by Nanjappa from Critique of The Lives 

Is ‘historical research’ the be all of Sri Aurobindo’s teaching or sadhana? Sri Aurobindo’s yoga is surely no easy matter, nor is it for the average person… His association with the Ashram is what confers some credibility to his highly prejudiced and totally distorted views… But the Peter Heehs episode is entirely different. It seeks to spread scandal in the guise of research studies, aiming to undermine the very basis of the Aurobindonian movement.

An Introduction to Sri Aurobindo's Metaphysical Cosmology: Part I ... - ericweiss.com 9 Jun 2006 June 9, 2006 I. Introduction A. It is my intention in this paper to give a brief introduction to my interpretation of Sri Aurobindo’s metaphysical system. The ideas presented here are very close to those of Sri Aurobindo, but they are not identical. In particular, my treatment of the category of Being is very influenced by my studies of Alfred North Whitehead… 12:52 PM - 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, ...

The Body Electric: Extending Soul into Cyberspace Posted by Andrew Neuendorf on November 12, 2012

I think Bostock would have an unlikely ally in Walt Whitman, no Luddite, who celebrated the trans-Atlantic telegraph cable  in his poem “Passage to India,” which is largely about the unfinished journey of Columbus. Whitman writes about this journey symbolically (not from a historical perspective, which would reveal Columbus’ mission to Christianize and enslave the indigenous West) as an attempt to unite East and West by bringing Europe and India together to begin a global civilization. (Columbus’s journey is also Edgar Morin’s historical starting point for the beginning of the planetary era in his book Seven Complex Lessons in Education for the Future, which I’ve written about recently here)… 5:41 PM

Free ALL Your Minds From The Hobbesian Nightmare from ANTIDOTE by Sauvik von Chakraverti Dec 22, 2012

Leviathan FELL FLAT as far as Englishmen in that Cromwellian Age were concerned – which is why it was John Locke’s Two Treatises on Civil Government (1690) that earned its author the reputation of a “prophet” – and went on to inspire Whiggism, the colonists of America, and the first “covenanted civil servants” of the Honourable East India Company as well.

“Where there is no Property there is no Justice,” wrote Locke. While Hobbes painted “statelessness” – what he called the “State of Nature” – in the most lurid prose: “A War Of Each Against All.” Adding that statelessness, or the State of Nature, would result in lives that are all “nasty, poore, brutish, and short.” In socialist India, we do have this Leviathan of a centralized State – but we have no Property – we have no Justice – and the lives of over half the residents of the Capital City itself are “nasty, poore, brutish and short”!

The Politics of God By MARK LILLA The Times Magazine: August 19, 2007
After centuries of strife, the West has learned to separate religion and politics — to establish the legitimacy of its leaders without referring to divine command. Next Page » Mark Lilla is professor of the humanities at Columbia University. This essay is adapted from his book “The Stillborn God: Religion, Politics and the Modern West,” which will be published next month. 7:15 PM

Christians addled by apocalyptic dreams hunted and killed Christians with a maniacal fury they had once reserved for Muslims, Jews and heretics. It was madness. The English philosopher Thomas Hobbes tried to find a way out of this labyrinth. Traditionally, political theology had interpreted a set of revealed divine commands and applied them to social life. In his great treatise “Leviathan” (1651), Hobbes simply ignored the substance of those commands and talked instead about how and why human beings believed God revealed them. He did the most revolutionary thing a thinker can ever do — he changed the subject, from God and his commands to man and his beliefs. If we do that, Hobbes reasoned, we can begin to understand why religious convictions so often lead to political conflicts and then perhaps find a way to contain the potential for violence. The contemporary crisis in Western Christendom created an audience for Hobbes and his ideas. 

The ideal of human unity - Page 338 - Sri Aurobindo - 1999 - Preview - More editions One of the foremost Indian philosophers of the twentieth century, Sri Aurobindo was also a political activist, a mystic, a spiritual leader and a poet. Between 1927 and 1950, Sri Aurobindo remained in seclusion while perfecting a new kind of ...

Ontology of consciousness: percipient action - Page 400 - Helmut Wautischer - 2008 - In the first half of the twentieth century, Aurobindo built a still wider synthesis, encompassing not only what he felt was the essence of the Indian tradition but also what he considered the best that the Western civilization was in the process of ...

Knowledge, freedom, and language: an interwoven fabrics of man, ... - Page 189 - Debi Prasad Chattopadhyaya - 1989 - At about the same time, in the second decade of this century, Aurobindo in India (1914-1919) and Wittgenstein in Europe (1913-1921) addressed themselves to, one might say, essentially similar problems of knowledge and language. At least ...

Going against the flow: an exercise in ethical syncretism - Page 238 - Alan M. Laibelman - 2004 - Preview - More editions It is in vain to talk of the interest of the community without understanding what is the interest of the individual."41 In the twentieth century, Aurobindo extended Bentham’s admission into a definitive expression of political and social propriety, ...

Martin Heidegger: Critical Assessments - Volume 2 - Page 7 - Christopher E. Macann - 1992 - Preview - More editions But whereas Heidegger (however marginally) was for a while involved with one of the more lamentable regimes of the century, Sri Aurobindo spent a significant portion of his life actively engaged in contesting (verbally) the British occupation ...

Exploring Wild Law: The Philosophy of Earth Jurisprudence - Page 132 - Peter Burdon, Peter Burdon (ed.) - 2011 - Preview There have been many philosophies that are based on process, including Heraclites of Ancient Greece and Lao Tzu of China and in the twentieth century Sri Aurobindo in India, and Henri Bergson and Teilhard de Chardin of France. Among...

Sri Aurobindo came to me: reminiscences - Page ix - Dilip Kumar Roy - 1964 - For I fully agree with a modern appraiser who whites after referring to prophets "from Kierkegaard down to Buber" that "while men of their calibre may be expected in every century, Sri Aurobindo is an event over which Divine Providence is a ...

Christianity: Dogmatic Faith & Gnostic Vivifying Knowledge: The ... - Page 92 - George Heart - 2005 - Preview One of the greatest Esoteric philosophers of the twentieth century, Sri Aurobindo has devoted highly elaborated works to describe what he called the Supramental Realm in which will live the man of the coming Golden Age.

East West Poetics at Work: Papers Presented at the Seminar on ... - Page 160 - C. D. Narasimhaiah - 1994 - Preview - More editions

The poetry of Dryden and the poetry of 18th century, Sri Aurobindo maintained, came from the surface mental level, though earlier he felt like Arnold, that it was the poetry of the 'Age of prose and reason'. Browning and the Victorians wrote ...

Oh Calcutta - Volume 4 - Page 10 - 1974 - That is achievement enough for a single century." Aurobindo Bankim Chandra Chatterjee is the creator cf the Bengali novel — a pioneer among pioneers. He heralded an era in literature. He created and ushered in a golden age of which Sarat...

Vande Mataram: the song perennial - Page 38 - Amarendra Laxman Gadgil - 1978 - For Bankim chandra, Aurobindo played brilliantly the same role in the first part of this century. Aurobindo has called Bankim a Seer and a Sage. The atomic force compressed in the song and what miracles it would work in future could only be ...

The Sociology of Indian Politics - Page 300 - R. Motwani, R.D. Sakxena - 2002 - Preview All of India's leading political thinkers have followed Vivekananda's conceptualization of politics and power. The first to accept him was also the most systematic political philosopher of this century — Sri Aurobindo Ghose. Among Aurobindo's ... Encyclopaedia of Sociology of Politics - Page 300 K. Motwani, R.D. Saksena - 2002 - Preview 

Gandhi marg - Volume 20 - Page 139 - Gandhi Peace Foundation (New Delhi, India) - 1998 - Vivekananda's discussion of individual freedom and social responsibility was continued and enlarged not only by Gandhi but by other Indian theorists early in this century. Aurobindo Ghose and Bipin Chandra Pal (1858-1932) conceptualized ...

"Of Many Heroes": An Indian Essay in Literary Historiography - Page 82 - G. N. Devy - 1998 - Preview - More editions In this sense, Sri Aurobindo was the first original historiographer of Indian literature during the twentieth century. Sri Aurobindo argued in his passionate defence of Indian culture that though temporarily occluded, it was not an entirely atrophied ...

Race and Racialization: Essential Readings - Page 108 - Tania Das Gupta - 2007 - Preview Hindu discussions about Aryan origins are probably best represented in the speeches and writings of the nationalist activist and spiritualist Aurobindo Ghose during the early part of this century. Aurobindo, a spiritual source of emulation for...

History Of Ancient India (portraits Of A Nation), 1/e - Page 107 - Kapur, Kamlesh - 2010 - Preview - More editions In the beginning of the last century, Aurobindo Ghosh, another noted philosopher said, "The racial identification of supposed Aryans and non- Aryans was just a conjecture supported by other conjectures... a myth of philologists." After studying...

Culture and Customs of India - Page 29 - Carol Henderson Garcia, Carol E. Henderson - 2002 - Preview - More editions In the twentieth century, Aurobindo Ghose (1872-1950) established an influential religious center in Pondicherry. A concept of selflessness linked to a search for inner awareness energized many who called for social change. In the 1980s and ...

Religion, Conflict and Reconciliation: Multifaith Ideals and Realities - Page 48 - Jerald D. Gort, Henry Jansen, H. M. Vroom - 2002 - Preview - More editions From the late nineteenth century onwards, Sri Aurobindo was active in political journalism and in behind-the-scenes organization of the first stirrings of Indian revolutionary nationalism. In the first decade of the twentieth century Aurobindo had ...

The persistence of religion: an essay on Tantrism and Sri ... - Page 79 - Kees W. Bolle - 1971 - Preview - More editions Although the struggle for independence was never a merely political issue for Indian leaders, particularly in the early years of our century, Aurobindo found ways and traditional, religious terms in which to voice the desire for independence that ... Studies in the History of Religions - Page 79 - 1956 - Preview - More editions

Indian Wisdom and International Peace: From the Vedas & Lord ... - Page 33 - R N. Vyas, Vyas R N - 1987 - Preview The religion of humanity was put forth for the first time in the West in 18th century. Aurobindo calls it "the manasa putra of the rationalist thinkers who brought it forward as a substitute for the formal spiritualism of ecclesiastical Christianity.

General elections in India: electoral politics, electoral reforms, ... - Page 173 - M. L. Ahuja - 2005 - As a revolutionary nationalist writing in the first decade of the 20th century, Aurobindo welcomed pan-Islamism and the rise of a separate Muslim self-consciousness. He saw it as a sign of the vitality of nationalism and as part of the process of ...

Managing the global: globalization, employment and quality of life - Page 146 - Donald McLean Lamberton, Toda Institute for Global Peace and Policy Research - 2002 - Preview - More editions D.P. Chattopaclhyaya (1988 and 1997) has competently dwelt on the subject, after the Indian savant of the 20th century, Sri Aurobindo (Aurobindo 1972), and has stressed that the Indian ideal encompasses both the physical and the mental ...

Dante and Sri Aurobindo: a comparative study of The divine comedy ... - Page 33 - Prema Nandakumar - 1981 - Hence Savitri came to be written, not in Bengali or Sanskrit, but in English. In a poetic career extending over half a century, Sri Aurobindo had experimented with a variety of literary forms in English: essays, skits, poetic dramas, lyrics, sonnets...

Śrī Madhva's teachings in his own words - Page 23 - B. N. Krishnamurti Sharma - 1979 - In the present century, Aurobindo Ghosh has gone the farthest in trying to plumb the depths of mystic interpretation of Vedic hymns. Madhva's influence on these two great modern representatives of the Arsa tradition of Vedic interpretation ...

Page 115 - Preview Thanks to the insight and inspirations of Dayananda at the close of the Nineteenth Century, followed by spiritual experiences of another great savant of the present century, Sri Aurobindo, there has been a complete metamorphosis of our thinking and evaluation of the Vedic texts.

Ancestral Voices: Reflections on Vedic, Classical and Bhakti Poetry - Page 8 - Ramesh Chandra Shah - 2006 - Preview - More editions Vedic literature gives an emphatic and unambiguous answer to this question when it declares that 'infinity alone can satisfy man' ('Bhumd vaisukham ndlpe sukhamasti — Ch.U.7). In our own century, Sri Aurobindo, under Dayananda's ...