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.

Hegel’s India and Sri Aurobindo's view of the West

Writing the Self: Diaries, Memoirs, and the History of the Self By: Peter Heehs

Protestant diaries replaced the Catholic confessional, but secular diaries such as Pepys's may reveal yet more about the self. After Richardson, novels competed with diaries and memoirs as vehicles of self-expression, though memoirs survived and continue to thrive, while the diary has found a new incarnation in the personal blog. 

What is the Meaning of "Integral"? Jack Crittenden     

Wilber's approach appears to have provided a coherent vision that seamlessly weaves together truth-claims from such fields as physics and biology; the eco-sciences; chaos theory and the systems sciences; medicine, neurophysiology, biochemistry; art, poetry, and aesthetics in general; developmental psychology and a spectrum of psychotherapeutic endeavors, from Freud to Jung to Kegan; the great spiritual theorists from Plato and Plotinus in the West to Shankara and Nagarjuna in the East; the modernists from Descartes and Locke to Kant; the Idealists from Schelling to Hegel; the postmodernists from Foucault and Derrida to Taylor and Habermas; the major hermeneutic tradition, Dilthey to Heidegger to Gadamer; the social systems theorists from Comte and Marx to Parsons and Luhmann; the contemplative and mystical schools of the great meditative traditions, East and West, in the world's major religious traditions. And all of that is just a sampling! Jack Crittenden Author, Democracy's Midwife integralinstitute.org [3:23 pm]

Walsh reviews Wilber's Sex, Ecology, Spirituality - CogWeb - The Spirit of Evolution by Roger Walsh - An overview of Ken Wilber's book Sex, Ecology, Spirituality: The Spirit of Evolution (Shambhala, 1995). Roger Walsh (MD) is a Professor of Psychiatry, Philosophy and Anthropology, Department of Psychiatry & Human Behavior, University of California College of Medicine, Irvine.

Periodically there arose spectacular individuals--St. Augustine, Meister Eckhart, Dame Julian, St. Teresa, the Rhineland mystics and more--in whom transcendence triumphed over institutional barriers and who thereby faced themselves and the Church with the difficult and dangerous task of reconciling conventional mythology with transconventional realization. However, despite the profound insights of such mystics, the power of conventional myth (for example, Church dogma) largely reigned supreme until the rise of modernity and the empirical scientific outlook during the sixteenth and seventeenth centuries.

Joshua Ramey - The Hermetic Deleuze: Philosophy and Spiritual ... Description. 

Gilles Deleuze drew on a vast array of source material, from philosophy and psychoanalysis to science and art. Yet scholars have largely neglected one of the intellectual currents underlying his work: Western esotericism, specifically the lineage of hermetic thought that extends from Late Antiquity into the Renaissance through the work of figures such as Iamblichus, Nicholas of Cusa, Pico della Mirandola, and Giordano Bruno. In this book, Joshua Ramey examines the extent to which Deleuze's ethics, metaphysics, and politics were informed by, and can only be fully understood through, this hermetic tradition.

Mind and Cosmos:  Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False - Amazon.com

Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. 

Sample Chapter for Aravamudan, S.: Guru English: South Asian Religion in a Cosmopolitan Language - Srinivas Aravamudan Book Description -  Endorsements - Table of Contents - This file is also available in Adobe Acrobat PDF format Introduction

When it begins to accommodate multiple registers and innovations, Guru English expands into a free-floating literary discourse that can tolerate a high degree of ambivalence. At this point, if I may invoke Michel Foucault, the range of the discourse makes visible characteristics that are not directly linguistic but also institutional and practice-oriented, and contextual to the deployment and manipulation of language as a material phenomenon with corresponding effects within social networks of power…

Writing to a positivist friend, Jogen Ghosh, in the late nineteenth century, the Bengali novelist Bankimchandra Chatterjee asserted, "anyone who wishes to address all Hindus must of necessity write in English." Bankim's most famous novel of religious atavism, Anandamath [Abbey of bliss], ends with the proposition that "imbued with a knowledge of objective sciences by English education, our people will be able to comprehend subjective truths." The point made by Bankim's conclusion, even if a hopeful stretch given empirical realities, was that the English language would, as a means of international access and especially scientific technocracy, objectively create the conditions where pan-Indian cultural unity could be discovered as a kind of remaindered essence. This adoption of English as a via negativa to the literary discourse of "subjective truths" is quite different from other plausible choices, such as Persian, which in Bankim's context had greater historical precedent as the language of Mughal bureaucracy and government, or Sanskrit, the sacerdotal language of the Brahman-dominated religious and cultural elites of the Hindu majority. We now find that there is an anomalous afterlife to Bankim's recommendation that he may not have anticipated: the circulation of Hinduism through English was probably an early alternative means--and continues to be an important vehicle--for the religious discourse of middle-class urban Hindus in search of their "subjective truths." The global transmission of Hindu and Buddhist thought eventually led to the rise of the self-proclaimed ethno-religious nationalist as well as the detached and Asian-influenced cosmopolitan. It might be worth considering the most provocative version of Bankim's thesis, that the use of English was indispensable to the defining of Hinduism as a universalist "spirituality" at the outset. This new articulation of spirituality cohered around several general assumptions brought to it by colonial discourses and practices, even as it undoubtedly made good use of preexisting practices and doctrines. This necessarily modern presentation of ancient practices explains the constitutive contradiction of Hinduism's national and cosmopolitan roles far more effectively than various empirical accounts that map the contingent coming together of a number of loosely related practices and identities under the pressure of British colonial rule…

The first chapter explores the impact of the orientalists and the resultant reaction-formation of a number of indigenous voices with diasporic appeal, including Brahmos such as Rammohun Roy and Keshub Chunder Sen, Vedantists such as Vivekananda, and yoga exponents such as Yogananda. These figures are neoclassical in that they reinvent continuous tradition under the sign of the advent of modernity. Through some of these individual cases, I narrate the existence of the discourse of Guru English from the late eighteenth to the mid-twentieth century. It is indeed moot whether neoclassicism of this sort can ultimately be separated very carefully from Romantic nationalism.

More through a principle of convenience and slightly different philosophical emphasis rather than that of radical separation from the figures treated in the first, the second chapter examines the parallel implication of Guru English into a literary form of late colonial Romanticism. Writers such as Bankimchandra Chatterjee, Rudyard Kipling, Rabindranath Tagore, and Sri Aurobindo are shown to contribute richly to this enterprise, one that participates in the Janus-faced project of Romantic nationalism. Looking back atavistically, Romantic nationalism also generates a wholly modern idiom that is produced prosthetically. These important early figures are but the very beginning of a whole range of Indian and foreign romanticists and romanticizers of the subcontinent's religious wealth. The eternal rediscovery of Indian spiritual and religious mysteries continues unabated, whether in travelogues, tourist brochures, pulp fiction and media, or even occasionally in religious anthropology.

Yoga Journal - Jul 1975 - Page 3 Vol. 1, No. 3 - Magazine - Full view And it was for this purpose that he was sent to the United States in 1951 by his Guru, Hegel’s India:  the prophet of Integral Yoga. It was at this time that he, along with his dedicated wife Bina Pani, established the Cultural Integration Fellowship ...

The Other Tale of Indian Modernity: Savita Singh by Pratilipi Blog

Hindi poet and feminist scholar Savita Singh's reading of Ashis Nandy's version of Sri Aurobindo's life in his book Intimate Enemy is a classical, scholarly refutation of Nandy's critique of modernity and in a way suggests that ... 

Publications - Aakash Singh - LUISS Guido Carli FORTHCOMING BOOKS 

Hegel’s India: Texts and Commentary (complete manuscript [ms.] under review at SUNY Press, NY). Co-edited with R. Mohapatra. 

Obtaining other tools of perception

Integral Humanism and the BJP from Centre Right India by Pulakesh Upadhyaya Dec 8, 2012

Integral Humanism is one of the core ideologies on the basis of which the Jana Sangh and subsequently the BJP were founded… Most members in the BJP suffer from ideological haziness, and many of its stands have tended to depend on plain anti-Congressism and not on any of the foundational principles… The BJP is passing through a phase where it requires serious introspection, otherwise it does not take very long for political parties to break up and reach political oblivion. It has already shot itself in the foot by discarding ideologues and well-wishers, paying lip-service to icons who built the Jana Sangh; the only way it can kill itself is by losing whatever remains of its ideology.

Jean Gebser: Cartographer of Consciousness EnlightenNext: by Gary Lachman January 26, 2011 at 12:57 pm 8 comments

Gebser’s magnum opus, The Ever-Present Origin (first published in Germany in 1949 but not translated into English until 1984) is an immense, six-hundred-page exploration into an insight—a “lightning-like inspiration” as he called it—that first came to Gebser in Spain in 1931. This insight, that a new kind of consciousness was beginning to appear in the West, came to Gebser through his study of poetry, particularly that of the Austrian poet Rainer Maria Rilke. As Gebser unraveled it, he soon saw that evidence for this new consciousness could be found in developments in science too. In fact, the more he thought about it, the more Gebser discovered signs of this new consciousness in practically all aspects of Western culture.

For the next eighteen years, he gathered and organized his thoughts on what he called an impending “mutation” in consciousness, the most immediate manifestation of which was what he called the breakdown of the “mental-rational structure” of consciousness, the dominant “scientistic” rationalist reductive paradigm that has held sway over the West for the last few centuries. In 1949, when the first part of The Ever-Present Origin appeared—to be followed soon after by the second—Gebser had marshaled some of the most convincing arguments that a shift in Western consciousness was indeed taking place, and that its consequences would be felt by people of his and the following generations…

Speaking to a younger generation of readers eager to know more about different forms of consciousness and familiar with the work of Sri Aurobindo and Teilhard de Chardin (two other thinkers concerned with the evolution of consciousness), in a preface to a new edition of The Ever-Present Origin, Gebser wrote that “the principal subject of the book, proceeding from man’s altered relationship to time, is the new consciousness, and to this those of the younger generation are keenly attuned.”

Politics and the Occult: The Left, the Right, and the Radically Unseen - Page 281 - Gary Lachman - 2008 - Preview - More editions Lachman's critique of occult politicians like Annie Besant, Emanuel Swedenborg, Nicholas Roerich, René Guénon, Julius Evola, Rudolf Steiner, Mircea Eliade, C. G. Jung, and Aleister Crowley shows that politics is as swayed by the occult now as it ever was. 

Amazon.com: Irreducible Mind: Toward a Psychology for the 21st Century Edward Kelly (Author), Emily Williams Kelly (Author)

The authors systematically marshal evidence for a variety of psychological phenomena that are extremely difficult, and in some cases clearly impossible, to account for in conventional physicalist terms… The authors further show that these rogue phenomena are more readily accommodated by an alternative 'transmission' or 'filter' theory of mind/brain relations advanced over a century ago by a largely forgotten genius, F.W.H. Myers, and developed further by his friend and colleague William James. This theory, moreover, ratifies the commonsense conception of human beings as causally effective conscious agents, and is fully compatible with leading-edge physics and neuroscience. 

Supersizing the Mind: Embodiment, Action, and Cognitive Extension (Philosophy of Mind) by Andy Clark (Dec 31, 2010)

Andy Clark argues that our thinking doesn't happen only in our heads but that "certain forms of human cognizing include inextricable tangles of feedback, feed-forward and feed-around loops: loops that promiscuously criss-cross the boundaries of brain, body and world." The pen and paper of Feynman's thought are just such feedback loops, physical machinery that shape the flow of thought and enlarge the boundaries of mind.

Think of the Body October 22, 2005 by Tusar N. Mohapatra Review of Bodies of Thought: Embodiment, Identity and Modernity: Ian Burkitt

Growing interest in the consciousness studies is forcing the skeptics to look at it afresh, for it no longer belongs to the New-Ager's domain, alone. This book is a commendable compendium of path-breaking ideas reconstituting our conception of subjectivity. While post-modern sentiments amply spice the text, what should not be missed is the emphasis on body-mind continuum, which runs as an undercurrent, throughout the work.

Comparing Roger Penrose and Sri Aurobindo on the Mind from Integral Yoga of Sri Aurobindo & The Mother by Sandeep Dec 8, 2012

In the last chapter of his book “The Emperor’s New Mind”, Roger Penrose draws on his scientific career to offer insights into the spontaneous, aesthetic and non-algorithmic nature of mathematical insight, the non-verbal thought process of the scientist, and other topics related to what he calls the “physics of the mind”. Many of his remarks chime quite well with corresponding observations made by Sri Aurobindo and the Mother on the nature of the thought process, as we see in this article.

The Universal Law of Cause and Effect from Sri Aurobindo Studies 

Scientists have developed what they call “laws” of physics. These laws of physics describe the action of material energy, the laws of “cause and effect” in the physical universe. Similarly, we find other applications of the action of cause and effect. We observe that what occurs today is the result of energy expended and directed yesterday; and similarly, today’s action creates tomorrow’s result. The entire system of life in Western civilisation is based on the principles of cause and effect development. Sri Aurobindo makes it clear that this action of “cause and effect” is the fundamental essence of what is known in the East as the “law of Karma”…

Sri Aurobindo makes it clear that in a universe that functions under the kind of strict laws that we see everywhere at work, the idea that it is developed by Chance is incomprehensible. The reason for this mistake is contained as a seed in the first error, in that we attempt to explain things of a different order by an understanding based in the physical world, whereas our expanding insight is now beginning to show us that we need other forms of knowledge and other tools of perception when we begin to explore realms beyond the purely physical world.

Integral Yoga and Psychoanalysis - III On Love — Miranda Vannucci Publisher: Miranda Vannucci, Italy Binding: Soft Cover Pages: 151 Price: Rs 600

The third book in a series suggesting possible points of contact between the disciplines of psychotherapy and the Integral Yoga of Sri Aurobindo and the Mother, this volume addresses, from a psychological point of view, certain aspects of love. Chapters cover such subjects as the acceptance of the self, the confusion between sexuality and the sentiments of love, maternal love and unconditional love, the awareness and purification of the vital, the union of two beings, forms of love such as friendship, fraternity, and solidarity, and love as one of the universal forces. Numerous extracts from the works of Sri Aurobindo and the Mother are used to elaborate the author’s premise.

Female gurus

Father India: Westerners Under the Spell of an ... - Amazon.com - Jeffery Paine (Author) Amazingly insightful October 20, 2005 By Sanjay Agarwal

Paine traces the careers and Indian adventure of eight well-known persons who were either Westerners or were Indians influenced by the West to begin with, but later became deeply influenced by India. Yet in the process, they also influenced India itself. The list includes Lord Curzon, Mahatma Gandhi, E. M. Forster, Sri Aurobindo, Mira Behn (Madeleine Slade), Mother (Mirra Richard), Carl Jung, V. S. Naipaul and Annie Besant, all well-known figures in India and outside. In the process he weaves a magical yet sophisticated tapestry showing why India exercised a near-fatal charm for these people and how it changed them…

However, he becomes less sure of himself as he comes closer to the present, possibly because the processes are still going on, and the advantage of hindsight is not available. As a result, his handling of the chapter on Sri Aurobindo and his spiritual companion, the Mother, is less deft. He also fumbles with the conclusion, possibly because India is an incredibly complex phenomenon

Affective Communities: Anticolonial Thought, Fin-de-Siècle Radicalism, and the Politics of Friendship (Politics, History, and Culture) by Leela Gandhi (Jan 11, 2006)

Leela Gandhi argues in Affective Communities, to the hitherto neglected history of western anti-imperialism. Focusing on individuals and groups who renounced the privileges of imperialism to elect affinity with victims of their own expansionist cultures, she uncovers the utopian-socialist critiques of empire that emerged in Europe, specifically in Britain, at the end of the nineteenth century… Gandhi weaves together the stories of a number of South Asian and European friendships that flourished between 1878 and 1914, tracing the complex historical networks connecting figures like the English socialist and homosexual reformer Edward Carpenter and the young Indian barrister M. K. Gandhi, or the Jewish French mystic Mirra Alfassa and the Cambridge-educated Indian yogi and extremist Sri Aurobindo. In a global milieu where the battle lines of empire are reemerging in newer and more pernicious configurations, Affective Communities challenges homogeneous portrayals of “the West” and its role in relation to anticolonial struggles. Drawing on Derrida’s theory of friendship, Gandhi puts forth a powerful new model of the political: one that finds in friendship a crucial resource for anti-imperialism and transnational collaboration…

“A very original and thought-provoking book, Affective Communities offers an outstanding contribution to postcolonial and queer studies. Leela Gandhi provides detailed, brilliant discussions of particular figures such as Edward Carpenter, Henry Salt, and M. K. Gandhi and the ways in which they interwove their various radical counter-cultural interests into larger political strategies of anticapitalist utopianism.”—Robert J. C. Young, author of Postcolonialism

The American Soul Rush: Esalen and the Rise of Spiritual Privilege - Page 28 - Marion S. Goldman - 2011 - Preview - Around that time, Michael privately vowed to dedicate himself to Aurobindo's vision: “I was sitting by a statue on the Stanford campus meditating, and suddenly the vows just rose up within me” (Schwartz 1995:82–83). Despite his father's ...

The Lives of Sri Aurobindo - Page 404 - Peter Heehs - 2008 - Preview - Sorokin said that “from the scientific and philosophical standpoint, the works of Sri Aurobindo are a sound antidote to the pseudoscientific psychology, psychiatry and educational art of the West.”160 He and other American academics were ...

Tradition and the Rhetoric of Right: Popular Political Argument in ... - Page 299 - David J. Lorenzo - 1999 - Preview Radical Aurovilians used the texts of the Aurobindian movement to pursue the politics of separation: cosmological writings, reminiscences of Aurobindo and the Mother, and historical writings of the movement. In the same way, American ...

Dante in the Long Nineteenth Century: Nationality, Identity, and ... Aida Audeh, Nick Havely - 2012 - Preview - This collection of essays provides an account of Dante's reception in a range of media-visual art, literature, theatre, cinema, and music-from the late eighteenth century through to the early twentieth and explores various appropriations ...

The myth of Islamic contribution to India from Centre Right India by Shankara

Karnad’s criticism of Naipaul stems from a historical narrative that is an apologist version of Indian history. A version, which trivializes the real impact of Islamic invasion on Hindu society and tries to weave a story of denial, ascribing positive aspects of the Islamic invasion of India like the Indo-Islamic cultural syncretism while sweeping away the mass destruction and holocaust that ensued as a mere generalization, isolated incidents, figment of Hindu imagination or plainly inevitable. People like Girish Karnad, William Dalrymple, Romila Thappar, Irfan Habib and few others have taken up the burden of projecting a benign image of Muslim rule in India, while the atrocities are ignored as isolated incidents… 

In the field of secular arts like, dance, drama, music, painting and literature

In the near 1000-year presence of Islam in India starting with 713 AD to the occupation by the British in 1857 I am hard pressed to find contribution of Islam towards the advancement of fine arts. Islam did not introduce anything unique that already did not exist in India or took any art form forward. Dance and music was banned except in royal palaces or in brothels. Drama, dance and music was not encouraged and continued under the patronage of Hindu kings, village and town folks, Mughal paintings were poor one-dimensional renderings which had not evolved since the 10^th century while Europe was mastering and perfecting painting in the meantime; the art of ‘shilpkaari’ or sculpting was banned so was temple building. No major literary works were written except panegyrics of emperors and nawabs and court chronicles. Urdu, the language of the army camps, a mixture of Khadi boli of North Indian plains, Persian and Turkish has no doubt enriched language and poetry but India with it’s own rich tradition of literature and language, the absence of Urdu wouldn’t have really mattered.

Indian Philosophy in English: From Renaissance to Independence - Page 451 - Nalini Bhushan, Jay L. Garfield - 2011 - Preview - In the work of Aurobindo, we see an avoidance of the distinctly philosophical risk associated with līlā. How does the doctrine of The Life Divine avoid this risk? Precisely by proposing not the life of a divinity, but a divine life for us. Aurobindo ...

Foundations of Indian Psychology Volume 1: Theories and Concepts - Page 122 - Cornelissen R. M. Matthijs - 2011 - Preview In the contemporary 'Runaway World' of increasingly complex cultural blending, we find a condition foreseen by Sri Aurobindo in 1914: 'The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, ... This book rejects discussions in psychology based only on American or European thought by presenting fascinating insights on ... R. M. Matthijs Cornelissen teaches integral psychology at the Sri Aurobindo International Centre of Education in ... Page 520

The Graceful Guru: Hindu Female Gurus in India and the United States Karen Pechilis (Editor)

The essays explore how Hindu female gurus embody grace in both senses--as a feminine ideal and an attribute of the divine-and argue that their status as leaders is grounded in their negotiation of these two types of grace. This book provides biographical profiles of the following female gurus plus sensitive scholarly analysis of their spiritual paths: Ammachi, Anandamayi Ma, Gauri Ma, Gurumayi, Jayashri Ma, Karunamayi Ma, Ma Jaya Sati Bhagavati, Mother Meera, Shree Maa and Sita Devi.

Talking to God in the Mother Tongue Manushi Home About us Indic Studies

A festival of music and dance to celebrate the lives and poetic compositions of women bhaktas and sufis (6th to 18th Century AD) 6, 7, 8, 9 November 2012. Daily 6 p.m to 9 pm ICCR audotorium, Azad Bhavan IP Estate, Behind ITO, New Delhi Program 8th Nov 2012:

9. Meeta Pandit (North Indian classical music)
10. Bombay Jayashri (Carnatic music)
11. Kiran Segal (Odissi)

12. Sanddhya Pureccha (Bharatnatyam)