Sri Aurobindo's theory doesn't tend towards individual salvation

2011: - Page 274 - Asiananda - 2007 - Preview It is this cosmic drama that has been captured in Sri Aurobindo's Life Divine, it is upon this Life Divine the Code Indraprastha is grounded; the Passage we describe is the same phenomenon Sri Aurobindo works out as the Descent of the ...

Sri Aurobindo circle - Issues 1-4 - Page 1 - Aurobindo Ghose - 1945 - To the intense sight, intense word and intense rhythm that constitute the poetic phenomenon Sri Aurobindo and his followers bring a consciousness in living touch with realms beyond those that usually yield their riches in verse. Here is not...

The Indian Scriptures And The Life Divine - Page 94 - Binita Pani - 1993 - Preview The vital desire-impulse is, however, a natural element of the human personality. The vital mind always attempts to satisfy egoistic and individualistic desires and impulses. Explaining this phenomenon Sri Aurobindo says, The life — individual...

Darshana international - Volume 1 - Page 102 1961 - In that case why should we at all posit Isvara as an evanescent phenomenon? Sri Aurobindo thinks that either Isvara should be taken as a true manifestation of the truth of Transcendence or he should be the Transcendent itself. So, the main ...

On the Mother: the chronicle of a manifestation and ministry - Page 127 - K. R. Srinivasa Iyengar, Sri Aurobindo International Centre of Education (Pondicherry, India) - 1994 - Commenting on this paradoxical phenomenon, Sri Aurobindo wrote rather outspokenly to Motilal Roy: The intellect of Bengal has been so much fed on chemical tablets of thought and hot-spiced foods that anything strong and substantial is ...

The Journal of transpersonal psychology - Volumes 36-37 - Page 115 - Transpersonal Institute, American Transpersonal Association - 2004 - ... and that this compressive process happened (or is constantly happening) before time and space came into existence, because the space-time continuum is a material phenomenon. Sri Aurobindo calls the descending process through which ...

Integral health: a consciousness approach to health & healing - Page 95 - Soumitra Basu, Sri Aurobindo International Institute for Integral Health and Research- 2000 - None of them express the whole secret spirit behind, but they derive from it their main ideas and their cultural character."122 It follows therefore that the mental life of man is not a single but a stratified phenomenon. Sri Aurobindo cautions that ...

Consciousness, Indian Psychology, and Yoga - Page 362 - Kireet Joshi, Matthijs Cornelissen, Ashoke Kumar Sen Gupta - 2004 - ... in hidden assumptions about the nature of Cosmos and Reality and it would be a more fruitful exercise to clearly articulate these assumptions to facilitate and broaden the understanding of the human phenomenon. Sri Aurobindo's theory of ...

The Integral Yoga of Sri Aurobindo - Page 3 - Cuttāṉanta Pāratiyār - 1949 - Long before his name came to the lime-light of public recognition, Sri Aurobindo began to practise Yoga. Initially he gathered some hints from the Gita, the Upanishads and one or two reliable Yogins. With these hints he followed the Inner ... The Advent - Volume 34 - Page 71 - Sri Aurobindo Ashram - 1977 - All the hints he got, he made his own and ...

On the Mother: the chronicle of a manifestation and ministry - Page 86 - K. R. Srinivasa Iyengar, Sri Aurobindo International Centre of Education (Pondicherry, India) - 1994 - The moment Mirra had so ardently looked forward to had arrived at last, and there was a blaze of instantaneous recognition. Sri Aurobindo was clearly the Master of her occult life, the "Krishna" she had met so often in her dream-experiences.

The New Yorker - Volume 51, Part 7 - Page 33 - 1976 - Snippet view - More editions Spiegelberg's lectures seemed to Murphy to be supercharged with personal meaning, and toward the end of the semester, when Spiegelberg got to Aurobindo, he felt an almost overwhelming surge of recognition. Sri Aurobindo ( 1872-1950)...

Essays on Vedanta - Page 159 - D. Nesy, University of Kerala. Dept. of Philosophy, Indian Council of Philosophical Research - 2006 - The ideas of Vedanta borrowed from the ancient tradition were modified and multilated beyond recognition. Sri Aurobindo says that the Vedic principles are unfit, perhaps even dangerous to the ordinary human mind or in any case liable to ...

Indo-English poetry in Bengal - Page 168 - K. C. Lahiri - 1974 - He is now gaining recognition. Aurobindo Ghosh (Sri Aurobindo) was born in 1 872 and died in 1950. He founded the Sri Aurobindo Ashram in Pondicherry, Kasiprasad Ghosh (1809-1873) in known as the "first of the lndo-Anglian poets," ...

Manthan - Volume 26 - Page 29 - Deendayal Research Institute - 2005 - The people of Calcutta were particularly exhorted to accord him a befitting reception. Aurobindo wrote, "Now that Bipin Chandra is coming out of prison, we look to his triumphant oratory, the Pythean inspiration of his matchless eloquence to ...

The Political Philosophy of Sri Aurobindo - Page 51 - V. P. Varma - 1990 - Preview - More editions Thus Aurobindo's theory is different from Carlyle's hero theory. Aurobindo believes that the hero derives his heroism from the strength and energy of God. Hence "the greatness of individuals is the greatness of the eternal Energy within".

Correspondence with Sri Aurobindo - Volume 1 - Page 37 - Nirodbaran, Aurobindo Ghose - 1969 - MYSELF (continuing): About your changing 'cowards into heroes', they put forward the same 'latency theory'. Sri Aurobindo's comment: How do they prove their theory — when they don't know what is or is not latent? In such conditions the theory can neither be proved nor refuted. To say 'O, it was ...

Indian Ethics: Classical traditions and contemporary challenges - Page 411 - Puruṣottama Bilimoria, Joseph Prabhu, Renuka M. Sharma - 2007 - Preview - More editions ... all action - his hedonism is strictly a psychological thesis, not an ethical theory. Aurobindo expressly denies an ethics of general utility, despite his psychological hedonism. He argues that pleasure, to include the bliss of mystical experience, ...

Aurobindo's Philosophy of Brahman - Page 39 - Stephen H. Phillips - 1986 - Preview - More editions Although he is somewhat insensitive here to the distinction between a fact and a theory, Aurobindo appears to claim that a non-mystic would be unable to test the truth of a pm0 or the veridicality of the corresponding mystic experience, except ...

Indian Philosophy in English:From Renaissance to Independence - Page xx Nalini Bhushan, Jay L. Garfield - 2011 - Preview - More editions ... arguing that Indian aesthetics is not only a better theory for understanding Indian art, but that in global philosophical and aesthetic discussion, rasa theory belongs in the same conversation with Western aesthetic theory (Aurobindo, 2000).

Indian Political Thought: Themes and Thinkers - Page 110 Prof. Mahendra Prasad Singh - 2011 - Preview - More editions Several reformists of the 19th century as well as the moderates within the Congress had fallen victim to it and had interiorized this theory. Aurobindo rejected this line of argument and condemned the moderates for misleading the nation.

India's True Voice - Page 290 - Alvin Boyd Kuhn - 1992 - Preview - More editions Yielding to the omnipresent pressure of general pessimistic theory, Aurobindo faces squarely the great problem of the existence of ignorance, evil and wrong in our world. Yet he holds faithfully to a positive explanation and redeems the utility...

Ortho Para V - Page 177 - Wallace Salzman - 2007 - Preview ... I am probably as close to an understanding of its message as anyone can be because of Ortho-Para theory. Aurobindo carefully pointed out that there are two approaches to the interpretation of the messages defined in the text. The older ...

A critical study of Aurobindo: with special reference to his ... - Page 4 - Laxman Ganpatrao Chincholkar - 1966 - Spiritual experience is the basis of the theory. Aurobindo's theory does not tend towards individual salvation. The descent would dispel the ignorance for ever and establish a divine race upon the earth. This would end, for ever, the anomalies...

Mastering Western texts: essays on literature and society for A.N. ... - Page 24 - A. N. Kaul, Sambudha Sen, A. N. Sen - 2003 - Preview - More editions The 'Indian point of view' critic was recognizable by his trademark bag of tricks, ever ready to unleash the unfailing formulae of rasa theory, Aurobindo mysticism, or some overwrought mishmash of Indo-mythological allusions and occultisms ...

Papers in language and linguistics - Volume 3 - Page 65 Ujjal Singh Bahri - 1997 -  ... in contemporary literary theory has been expressed as intertext on which Harold Bloom has developed his anxiety of influence theory. Aurobindo's aesthetic theory grows out of body-plexus symbolism where he has a perfect scheme of eight ... 

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 ...

A dalliance of the Divine and a teleological drama

Global Spirit: Exploring Consciousness, East and West (VIDEO) Huffington Post Stephen Olsson Posted: 08/06/2012 11:00 am Sraddhalu Ranade is a scientist, educator and scholar living at the Sri Aurobindo Ashram in Pondicherry, South India. Sraddhalu is a practitioner of the ancient Hindu Vedanta tradition and is deeply involved with meditation and consciousness-related research.

I had the good fortune to meet Sraddhalu Renade in Asilomar, Calif., at a seminar of "contemplatives" from different faiths, which was organized by a group called the Contemplative Alliance. While Sraddhulu felt like a very good choice for Global Spirit, he was clearly in great demand at the seminar. I remember it was a challenge to get him away from the other participants and off on our own.

Once we finally found a quiet place for an interview, it was clear that Sraddhalu's comments on awareness, consciousness and meditation were perfect for the program. Then we needed to film what I call "inner space" -- visual imagery that coveys not only an inner state of mind but also an integrated philosophical orientation to life. With Sraddhalu, that space turned out to be under the coastal pines and along the Pacific coastline.

Integral Review Special Issue - CIIS: Spirituality, Religion, Contemplative Practices, and Socially Transformative Service in the 21st Century Posted by William Harryman at 9:37 AM There is a new issue of the Integral Review up online, and it's a s Special Issue on CIIS: Spirituality, Religion, Contemplative Practices, and Socially Transformative Service in the 21st Century. For those who do not know, CIIS is the California Institute for Integral Studies, a private, alternative model to higher education originally founded by adherents to Sri Aurobindo's Integral Yoga. Aurobindo sought to bring together or integrate the three paths of yoga - karma yoga (action in the world), jnana yoga (spiritual wisdom), and bhakti yoga (devotion) - to facilitate integration of body, mind, and spirit. CIIS was founded in that tradition.

Table of Contents July 2012 Special Issue Volume 8, No. 1 SPECIAL ISSUE - CIIS: Spirituality, Religion, Contemplative Practices, and Socially Transformative Service in the 21st Century Special Issue Introduction Special Issue Editor Bahman A. K. Shirazi, California Institute of Integral Studies (CIIS) Peer Reviewed Articles:

The Need for Interreligious Dialogue in Higher Education - Joseph L. Subbiondo

New Religious Movements, Western Esotericism, and Integral Consciousness - Constance A. Jones

Rethinking the Future of World Religion: An Interview With Jorge N. Ferrer - Bahman A. K. Shirazi

Transformative Body Practices and Social Change: The Intersection between Spirituality and Activism - Don H. Johnson

The New Myth: Frederic Spiegelberg and the Rise of a Whole Earth - Ahmed M. Kabil

The Future History of Consciousness - David Hutchinson

Sri Aurobindo’s Lila: The Nature of Divine Play According to Integral Advaita - Matthew W. Morey

Structure and Process: Integral Philosophy and the Triple Transformation - Debashish Banerji

United Religions Initiative:- Building a Global Community - Sally Mahé

Here is the introduction to this special issue: Spirituality, Religion, Contemplative Practices, and Socially Transformative Service in the 21st Century Special Issue Introduction Issue Editor: Bahman A. K. Shirazi 

In the next essay, The New Myth: Frederic Spiegelberg and the Rise of a Whole Earth, Ahmed M. Kabil provides, through the life and teachings of Frederic Spiegelberg, a novel account of some of the unique historical and intellectual developments that converged in the San Francisco Bay Area in the mid twentieth century and subsequently informed and enabled many of the defining chapters of recent global history. Spiegelberg was instrumental in creating the American Academy of Asian Studies (a predecessor to CIIS) in San Francisco by inviting pioneering east-west scholars such as Haridas Chaudhuri (founder of CIIS) and Allan Watts who are responsible for the early dissemination of Asian spiritual traditions in the west. The conversations and writings by Spiegelberg, Watts, and Chaudhuri lead the way toward cultural movements such as the San Francisco Renaissance, the rise of the counterculture, the environmental awareness, and the information age revolution. This well-researched essay connects some key developments in world consciousness in the last 60 years. Of special importance is the connection between science (and recent technological developments) and spiritual consciousness which may be apparently diametrical, but are actually complementary in an all-embracing integral consciousness.

In The Future History of Consciousness, David Hutchinson picks up on the theme of science, spirituality and integral consciousness in an intriguing reflection on the future of integral consciousness. He asserts that ‘consciousness’ is the key fact of life and that the study of it is in its infancy. He maintains that spirituality and science are bound to meet and argues that science is moving rapidly into the hitherto unexplored subjective areas such as dreams, thought processes, and awareness and asserts that we are on the verge of a momentous shift in knowledge and ability with consciousness driven by exponential change in theory and technology.

In the article titled Sri Aurobindo’s Lila: The Nature of Divine Play According to Integral Advaita, Matthew W. Morey highlights a key aspect of integral consciousness focusing on the concept of Lila, or Divine Play, in the context of Integral non-dualism as described by Sri Aurobindo and Haridas Chaudhuri. To provide a context for this topic, he first recounts Haridas Chaudhuri’s brilliant exposition of the various schools of Advaita (non-dual) Vedanta and how Integral consciousness is a culmination of several key spiritual philosophical schools of Indian thought known as Advaita Vedanta. The second part of the essay directly addresses Sri Aurobindo’s description of Lila, a play that is at once a dalliance of the Divine and a teleological drama. In the context of Lila, the essay examines evolution, the individual poise of Brahman and the participatory nature of Integral Yoga.

Debashish Banerji’s Structure and Process: Integral Philosophy and Triple Transformation takes the reader deeper into the core of integral consciousness, philosophy and yoga. He starts by examining the debate concerning perennialism and pluralism in religious studies and considers the category of the ‘integral’, as described by Sri Aurobindo in the context of this debate. After exploring the case for perennialism vis-à-vis pluralism, he compares the contemporary taxonomy of a perennial core to mystical experience developed by Robert K. C. Forman with the idea of the “triple transformation” developed by Sri Aurobindo.