Showing posts with label Gandhi. Show all posts
Showing posts with label Gandhi. Show all posts

February 24, 2013

History, mythology, and the woman Y

Prayers to Divine Mother: Sri Aurobindo Devotees Trust, Sasibalika Vidya Mandir, R.S. Puram, 9.30 a.m. and Sri Annai Meditation Centre, W7C, Kovaipudur, 4 p.m.

Aurobindo admirer The Shillong Times - Rajib Roy met American historian Peter Heehs during his visit to Shillong WHILE GRADUATING in a college in ...

Comment on Sri Aurobindo on synchronicity by mwb6119Mark from Comments for IYSATM Sandeep said: As you too may have noticed, once you have a spiritual opening, all kinds of experiences tend to occur and it is not easy to distinguish whether one is interpreting them correctly or just projecting one’s desires.

There was a time when history was an engagement involving the dead, the living and the unborn. Today, thanks to the multiplication of isms and the epidemic of prefixes (post-modernism, post-colonial , neo-liberal , et al), the story of the human experience has been reduced to conversations involving tiny groups of ‘professional’ historians. The wider citizenry that should, ideally, have informed perceptions of their heritage and inheritance have been disdainfully left out of the process.
The results have been horrible. An India that was in any case relatively unconcerned with history has become even less so. An enlightened yet critical view of how our ancestors coped with challenges and uncertainties have been replaced by either idyllic or prejudicial fantasies. By far the most damaging contribution has been that of ‘scientific’ history which, thanks to its impersonal nature and inherent dryness, has virtually killed popular interest in the past. For the aam aadmi, history has become a Bollywood hand-me-down.
This perversion has had two consequences. For some, not least the political class, the rendering of the past has become an aspect of contemporary politics — tales to be moulded and presented as facets of a contested nationhood. To the completely uninitiated, history has become an extension of mythology — a process that conveniently bypasses chronology and empirical rigour. By definition, any appreciation of the past involves a great deal of tentativeness. Yet, if mass reaction is any guide, everything from Shivaji to Gandhiji has become bound in unflinching certitudes… Viewing history as a series of certitudes forecloses awkward conclusions. Like the present, there is no single reality that defines the past, a point to consider the next time we make it a contemporary battlefield. 

Vivekananda’s doctrine of Maya is not like that of Sankara Pertinence of Vivekananda’s Apotheosis in Indian Social Diaspora - Dr. Ravindra Kumar – Aug. 29, 2007 - The intuitive mind of Vivekananda has been inspired by the juxtapose thought and theism of various pantheists and epistemologists.
Remembering Vivekananda - Frontline AMIYA P. SEN Feb 8, 2013 – Unlike Sri Ramakrishna, Vivekananda was not a sadhaka, nor did he possess the philosophical depth or originality of Sri Aurobindo. His most ... 3:23 pm
Vivekananda's doctored picture of Ramakrishna 13 Jan 2013 - Jyotirmaya Sharma busts many myths around Swami Vivekananda From: Outlook Magazine, 21 January 2013 Interview ‘His Inclusiveness Is A Powerful Myth’ Vivekananda comes across as a Hindu supremacist, and not so much a social reformist - Satish Padmanabhan Interviews Jyotirmaya Sharma

There is darkness below darkness, as if worse is awaiting the worse, evil for a greater evil. Not a drop of joy, not a ray of light, not a bit of truth, not a trace of hope is present there. Eye cannot see anything, but it is only by the perception of the soul one knows the things that go in that calamitous world, in that city with grimed sooty filthy walls, in those savage slums of the Night. If there are proud perverted palaces, there also crowd grey and squalid huts, places full of inhuman and demoniac inhabitants. Life has achieved in the shadow depths a strange miracle. She is here a strong and fallen goddess, a drunken empress, a terrible horrendous dreadful Gorgon in all her monstrous ugliness, with living snakes as her hair, a look at her turning one into a dead stone. A Medusa may be killed by Perseus but here she is an immortal, once a royal woman, attired in gold and purple robes, a queen leaving her palace and now living in a shanty, in a crudely built hut, in a squalid bouge, bearing her fatal breasts in shameless and uncouth exultation.
She has become a dissolute woman, a harlot, promiscuous, a vagabond, an adventurous tramp. There on the dark background she scripts her dramas and her long epics of horror and grimness, of agonies and hideous deeds. She runs booths of sin and makes good business in night-repairs beautifying skin and flesh with creams and serums, and stylises body’s lustful moods and desires. To the goat-like satyr she gives the honey-dripping thyrsus of a god. Such are her ingenious crafts of monstrosity. Everything that Nature made is given repulsive twists and unnatural poses. To the dead is expressed anguish but it is no more than a ritual, a custom, without an element of genuineness. In the secret Night is abroad only the bestial joy, a monstrous ecstasy. Anything done only exposes the mystery of Hell.

Even you are very beautiful: Nikitha Suryadevara from Kafila Guest post by NIKITHA SURYADEVARA
In a professional setting like a press conference, definitely inappropriate. Yelling “you’re beautiful, you’re sexy!” at passing women on the street can never be construed as a compliment. My apologies to legions of what I’m sure are well meaning men with only pure good intentions… I want to be more than a piece of meat. I want to be more than something pretty to look at. I want to inspire respect not lust. And until the day it happens, I will continue to be over sensitive and I will continue to regard all such ‘compliments’ with the skepticism they deserve.

I also have come across some old pervert men in university and job alike, but i have also had the chance to meet certain men with lot of self control and integrity. Similarly for the women, i have known the devoted ones and also the not-so-controlled ones. (Maybe it is more difficult to find pervert women as their means of expressions are more restrained than men in Indian society. Also just think in a traditional society, if a man cheats on one woman X, it will surely involve another woman Y. Now what will you call Y here?).

Women themselves want to be seen as seductive and are totally focused on their physical appearance because that must attract attention. In Rajesh Khanna’s films women were objects of adoration. India may have become wealthier than before but crimes against women are in the headlines every other day. 

February 17, 2013

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

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

Saturday, 16 February 2013 - Sri Aurobindo's Rourkela School According to Sri Aurobindo's Vision. And the target of the school is to make student forward towards the New Era By putting them into the practice of Integral...
The  Nightingale of Sri Aurobindo's Rourkela School, Sector-5, Odisha - Mrs Bandana Mohanty An instrument of Divine's field of Music

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

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

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

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

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

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

Katju speaks the 'unpleasant truth': 90% of Indians are fools Firstpost - The 90% - Indian Express Mon Apr 09 2012, Markandey Katju -  The unpleasant truth: 90 per cent of Indians are fools…
In our shastras it is written: "Satyam bruyat, priyam bruyat, na bruyat satyam apriyam." It means, "Speak the truth, speak the pleasant, but do not speak the unpleasant truth." I wish to rectify this. The country's situation today requires that we say "Bruyat satyam apriyam", i.e. "Speak the unpleasant truth". 

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

Narratives Of Indian Cinema - Page 26 - Manju Jain - 2009 - Preview impress upon filmmakers the need to make films with powerful social and educational themes. even critics of this time like aurobindo ghosh and ananda Coomarswamy, who wrote extensively about art and culture, made little attempt either to treat cinema as a rich and varied register of popular culture or to understand the new regime of aesthetics that it had inaugurated.
Colonial Displacements: Nationalist Longing and Identity Among ... - Page 191 - Paromita Biswas - 2008 - Preview As scholars such as Peter van der Veer and others have argued, this investment by male nationalists of the figure of the woman with superior strength, for instance Aurobindo or Bankim's portrayal of the nation as the mother goddess, was a ...
'Photos of the Gods': The Printed Image and Political Struggle in ... - Page 100 - Chris Pinney - 2004 - Preview - More editions A key element in Peter van der Veer's study of what he calls 'religious nationalism', is the claim that it is the result of the ... reference for religious nationalists today: the translation above, by Shri Aurobindo, is taken from the Bharatiya Janata ... Beyond appearances?: visual practices and ideologies in modern India - Page 142  - Sumathi Ramaswamy - 2003
Religious Freedom in India: Sovereignty and (Anti) Conversion - Page 105 - Goldie Osuri - 2012 - Preview - More editions open reading that Vasudevan calls for (which redirects Phalke's cinema towards a Gandhian desire for the ... ... framework of Hindu nationalism” through the institution of canonical texts such as the Ramayana and Mahabharata in print literature as discussed by Peter van der Veer (2001). van der Veer argues, for example, that “it was Aurobindo's idea, in his Foundations of Indian Culture, that the Mahabharata and the Ramayana constitute the essence of...
Nation and Religion: Perspectives on Europe and Asia - Page 84 Peter Van Der Veer, Hartmut Lehmann - 1999 - Preview - More editions Perspectives on Europe and Asia Peter Van Der Veer, Hartmut Lehmann ... notion of primordial Indian racial qualities, and also in the thought of Gandhi's precursors, notably Aurobindo, who conceived of nationality as a more spiritual force but ...
The Guru in South Asia: New Interdisciplinary Perspectives - Page 209 Jacob Copeman, Aya Ikegame - 2012 - Preview - More editions Cosmopolitan spirituality in Rishikesh Aravamudan identifies Guru English as the most recognizable form of South Asian cosmopolitanism and Aurobindo as not only the first modern guru but one who ... 2002:10, see also van der Veer 2002b).  9:03 pm

From SELF-Shelf

February 13, 2013

Ken Wilber has put further flesh on the skeleton of Sri Aurobindo's work

I would strongly suggest that you consider looking at Joshua Ramey’s new book The Hermetic Deleuze… While a lot of my earlier years were spent reading esotericism, gnosticism, hermeticism and occultism, I have been incrementally distancing my philosophical self from such potential contaminants to reason for twenty years now. And this is despite teaching both philosophy and contemporary incarnations of such esoteric traditions at university. I only started to forcefully question the viability and value of this bracketing quite recently: Posted by Paul Reid-Bowen at 13:38
Ashis Nandy and the Cultural Politics of Selfhood - Christine Deftereos - gives the reader an insight into a novel aspect of Nandy. The author insists that Ashis Nandy is not merely a self-described political psychologist; he is also an intellectual street fighter who comes face to face with the psychology of politics and the politics of psychology, thus affirming why this intellectual is one of the most original and confronting Indian thinkers of his generation. The main features of this book are its original reading and the authentic use of the psychoanalytic theory to characterise and demonstrate the importance of psychoanalysis in Nandy's work. Read More...
Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. 
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.
ABA Journal - Feb 1962 - Page 155 Vol. 48, No. 2 - Magazine - Full view Lawyers are now frequently called upon to make decisions in business matters, and businessmen must often decide a course of action that has distinct legal implications. by Stuart T. Saunders, President, Norfolk and Western Railway Co.
In his stimulating book, The Uses of the Past, Herbert Muller emphasizes the importance of values in these words: “Our business as rational beings is not to argue for what is going to be but to strive for what ought to be . . .” It is this pursuit of truth in the face of ultimate uncertainty that establishes the essential dignity and grandeur of man. All our hopes for the future depend upon this quest, and we, as judges, lawyers and businessmen, must see to it that human idealism remains the well-spring of our civilization.
Source Book Modern Hinduism - Page 171 - Glyn Richards - 2013 - Preview The rending of the veil by involution and evolution is the prerequisite of the development of divine consciousness and divine life within humanity. ... Though he failed to stir the imagination of the people in the same way as men like Vivekananda and Gandhi he still succeeded in inspiring enthusiasm in small groups of intellectuals for the cultural heritage of India, especially the Vedas and Upanishads in which is philosophy is firmly rooted.
Science and Religion Around the World - Page 204 John Hedley Brooke, Ronald L. Numbers - 2011 - Preview - More editions One of these was Aurobindo Ghose (1872–1950), an English-educated Bengali nationalist and philosopher, who repudiated the materialism of Darwinian evolution for the “involution” of divine consciousness. Hindu creationists, however ...
The Political Philosophy of Sri Aurobindo - Page 11 - V. P. Varma - 1990 - Preview - More editions Aurobindo traces this theory of involution and evolution also in Heraclitus according to whom the cosmos represents the involution and evolution of the one eternal principle of Fire — at once the one substance and the one force — which he expresses as the upward and downward road. Vivekananda traced this concept of involution in the ancient Hindu philosophy. He says: "... this whole chain, is the involution of that cosmic life which is everywhere. It is this one mass of intelligence which from the protoplasm up to the most ...
The political philosophy of Swami Vivekananda - Page 33 - A. V. Rathna Reddy - 1984 - Vivekananda related the evolution of the world to the involution of the spirit. According to him, social evolution is not an independent process. He believed that it is regulated by involution. It is not evolution that decides the course and destiny of...
Hinterlands and Horizons: Excursions in Search of Amity - Page xii - Margaret Chatterjee - 2002 - Preview - More editions Vivekananda, Sri Aurobindo, and S. Radhakrishnan. Their cultural ... Out of this mining of ancient wisdom the Indian thinkers of the post-Brahmo Samaj era chiseled a discourse that was not derivative, but rooted in Indian soil. This took further ...
Page 47 Vivekananda invokes guna language elsewhere, when he applies the concept of realization to the national and ... Indeed Sri Aurobindo, like Vivekananda, combines mining ancient thought along with grafting elements of modernism and is untouched by the Christian framework of ideas. His rejection of the Samkhyan strict dualism of purusa (spirit) ... The theory of "involution" of the Eternal or Spirit is to be understood as a counterconcept to "ex nihilo" creationism, and integral yoga draws on all the capacities of the individual without polarizing nature to spirit. In this connection, it is worth ...
History of Science and Philosophy of Science: A Historical ... - Page 6 Pradip Kumar Sengupta, Sengupta Pradip Kumar - 2010 - Preview - More editions A product of the Indian intellectual temper of the late 19th century, he, like Swami Vivekananda, was committed to ... in the light of lights, only the wisest person can discern the different levels of evolution (uttarana) and involution (avatarana).
Analysis of Sri Aurobindo's 'The Life Divine' - Page 131 - Roy Posner - Full view Source (i.e. the involution) and an ascent to the Source (i.e. the evolution) simultaneously. ... Aurobindo also tells us that Life/Energy is a dynamic play of the universal Force, and through this interchange, stimulation, and response between the ...
Aurobindo's Philosophy of Brahman - Page 125 - Stephen H. Phillips - 1986 - Preview - More editions (Aurobindo uses the term 'involution' in a rather precise sense: as "infolding" or "self-containment," which is to contrast with "unfolding" and "self-expression.") Matter, for example, marks as complete an involution of the characteristic of ...
Teilhard De Chardin and Eastern Religions: Spirituality and ... - Page 200 - Ursula KingJoseph Needham - 2011 - Preview - More editions Teilhard also uses the term involution, but it describes a rather different process from what it means in Aurobindo's thought. For both thinkers involution is the fundamental law of evolution, but in an almost opposite sense. When Teilhard ...
The future of man according to Teilhard de Chardin and Aurobindo Ghose - Page 424 J. Chetany - 1978 - Involution: We have noted that Aurobindo explained evolution as an inverse process of the Saccidananda's original ... Aurobindo means by involution the original process whereby the Absolute Saccidananda became Matter and Ignorance.
The Essential Aurobindo - Page 70 - Aurobindo GhoseRobert A. McDermott - 2001 - Preview - More editions Aurobindo Ghose, Robert A. McDermott. Involution. and. Evolution. THE Western idea of evolution is the statement of a process of formation, not an explanation of our being. Limited to the physical and biological data of Nature, it does not ...
Physics of the Soul: The Quantum Book of Living, Dying, ... - Amit Goswami - 2001 - Preview - More editions A greater power must come, a larger light (Aurobindo 1970, bk. 6, canto 2). For the last few hundred years, nay, the last millennium, with a few ... Involution. and. Evolution. Esotericism has an aspect that two philosophers of recent times ...
God Is Not Dead: What Quantum Physics Tells Us About Our Origins ... - Page 128 - Amit Goswami - 2012 - Preview - More editions Indian thinking with the idea of first involution and then evolution of consciousness. Ken Wilber (1981) has put further flesh on the skeleton of Aurobindo's work, and so have I (Goswami, 2001). Figure 9-2 shows the evolved version. E = Mc2 ...
The Perennial Quest for a Psychology with a Soul: An Inquiry Into ... - Page 411 - Joseph Vrinte - 2002 - Preview SRI AUROBINDO'S COSMIC EVOLUTION IN TERRESTRIAL NATURE For Sri Aurobindo and Ken Wilber, evolution is preceded by involution, and what was original and primal in involution is in evolution the Supreme emergence.
Esalen: America and the Religion of No Religion - Page 293 - Jeffrey J. Kripal - 2007 - Preview - More editions also prefiguring the upward-arc of the evolutionary vision of Henry James Sr. and Sri Aurobindo. It is precisely this involution-evolution mysticism that Darwin Fall will discover is dramatically embodied in the physical transfigurations and ...

February 05, 2013

A new religion based on direct knowledge and experience is the need of the age

New comment on "This book has the impudence of luridly speaking ab...": Posted by Seth Farber, PhD to Savitri Era Open Forum at 6:41 pm, February 05, 2013
Dr Deshpande's denigration of romantic love, and his proposition that it is inevitably profane is completely muddled and contradicted by the poem Savitri--by the narrative and by the ideas it embodies as well as by Savitri's ringing affirmation--with Sri Aurobindo's words of course--of the innocence and divinity of romantic love… One might agree with Deshpande that Heehs has projected a lurid element into Sri Aurobindo and Mira's relationship, that he fails to convey the mysterious and awesome nature of their bond--which Aurobindo conveys so well in Savitri. But Deshpande's interpretation is even worse. 

One recalls, of course, Boethius, and the consolations of philosophy, and his vision of a virginal, elusive, yet condescending and complicit source of truth. Even for my heretical brother Bruno, the absolute was named mater materia, even if he did, in a fascinating way, ascribe a kind of fecundity and virility to her that is generally coded in terms of male power and prestige. At this point, in 2013, the least I can say is that the complex feminine figure of nature continues to haunt philosophy, that this complex is unresolved, and will remain unresolved even if philosophy itself reaches some kind of numerical homeostasis as between the many genders possible at a given juncture of human existence. 

Peter Heehs - Yesterday 5:46 PM  -  New Book
Writing the Self, a history of the idea of the self told mainly with reference to diaries, memoirs, and other first person writings. Just released by Bloomsbury and available on Amazon. Bloomsbury - Writing the Self » The self has a history. In the West, the idea of the soul entered Christianity with the Church Fathers, notably Augustine. During the Renaissance the idea of …

Thanks to my experience of these twelve months I have been able to return to the world of action with tenfold hope, with a fixed notion about Indian superiority, with redoubled respect for human character, the future progress and well-being of the motherland and the human race. This is not due to my inherent optimism or excessive trust. Srijut Bepinchandra Pal had felt the same way in the Buxar Jail, in the Alipore Jail Dr. Daly, who had served here earlier, supported this view… 
After six months of imprisonment in the Buxar jail Srijut Bepinchandra Pal had seen God among the thieves and robbers, which he had openly confessed in an Uttarpara meeting. In the Alipore Jail itself I too could realise this fundamental truth of Hinduism for the first time among the thieves, robbers and killers, in the human body I could realise the divine Presence.

Sri Aurobindo Birth Century Library: Set in 30 Sri Aurobindo Karmayogin: A Weekly Review Saturday 17th July 1909 — No.4 Facts and Opinions The Scientific Position
Still, there is the question, how does He manifest Himself? There is a school which holds that He has once for all manifested Himself in certain eternal and universal laws and has no other connection with the universe. This was the attitude definitely taken by the Indian Social Reformer when it ridiculed Sj. Aurobindo Ghose's Uttarpara speech. God does not speak to men through their inner selves in Yoga or otherwise, there is no way of communion between Him and humanity, there is no special action of His power or grace anywhere.

Karmayogin: A Weekly Review Saturday 26th February 1910 — No.34 Passing Thoughts Revelation in Jail
Revelation is a thing Religion powerfully asserts, Science as powerfully denies. According to our ideas in this country, man has a faculty, latent in him but easily developed through the various means grouped under the expression Sadhana, by which he is able to see spiritually and get the revelation of things not discernible by the reason. Srijut Krishna Kumar Mitra in relating his spiritual experiences in Agra jail dwelt on the revelation of the omnipresent and merciful God which was continually with him in his imprisonment. He had what we call the pratyaksa darśanThis is a thing the possibility of which our wise men trained in European enlightenment think it a very intellectual thing to deny. 
On a similar occasion the Indian Social Reformer sneered at the experience, declared that God reveals Himself only in His laws and, if we remember right, scoffed at the idea of such a revelation being given in such an inappropriate, disreputable and uncomfortable place as a jail. It is curious at least that not one but many should have had this experience recently in precisely similar circumstances and that the various experiences should have been expressed in almost exactly the same terms. After all, an ounce of experience is worth a ton of theory. 
Our own belief is that the motions of the world are travelling towards a signal refutation of the atheistic and agnostic attitudes and that India is the place selected for the revelation. It is for this reason that these experiences are becoming so frequent in men who are rather men of action than what is generally known as purely religious men, that is to say, who seek God in life and the service of men and not merely in the closet and the Ashram. A new religion summing up and correcting the old, a religion based not on dogma but on direct knowledge and experience, is the need of the age, and it is only India that can give it to the world. [Cf. EDITORIAL COMMENTS (Dharma, 1909-1910) 25, Falguna 9, 1316]

SRI AUROBINDO, “TALES OF PRISON LIFE”   Permanent Link The other day I noticed that the Indian Social Reformer, from Poona, had ironically commented on one of my simple easy-to-understand statements by remarking: "We find an excess of Godwardness in the prison!" Alas for the pride and littleness of men, seeking after renown, men of little learning, proud of their little virtues! The manifestation of God, should it not be in prison, in huts, ashrams, in the hearts of the poor, instead of in the temples of luxury of the rich or the bed of repose of the pleasure-seeking selfish worldly folk? God does not look for learning, honour, leadership, popular acclaim, outward ease and sophistication. To the poor He reveals Himself in the form of the Compassionate Mother. He who sees the Lord in all men, in all nations, in his own land, in the miserable, the poor, the fallen and the sinner and offers his life in the service of the Lord, the Lord comes to such hearts. So it is that in a fallen nation ready to rise, in the solitary prison of the servants of the nation the nearness of God grows.”
pp.34-6 

Papers like the Bengalee and the Indian Social Reformer had chosen to ridicule Sri Aurobindo's Uttarpara speech and the tremendous revelations of his sadhana in prison. What could the Lord have appeared and spoken - actually spoken - to an under-trial prisoner? Impossible and altogether improbable! The fourth issue of the Karmayogin gave a balanced and detailed rejoinder to these immaculate rationalists of Calcutta and Bombay. Again, when Baikunthanath Sen, President of the Hooghly Conference (5th and 6th September 1909), described Sri Aurobindo as an 'impatient idealist', the Karmayogin …

In our ongoing attempt to infuse moral significance into everything that happens in the world, we frequently imply that events and forces occurring in the physical world are “God’s retribution” for some failing on someone’s part. In this view, tornadoes, floods, earthquakes are a sign of some higher judgment upon us. Victims then cry that they do not know why “God did this to them”, or why the innocent children caught in the maelstrom were made to suffer.
Sri Aurobindo makes the point that when we remove this moral filter from our view, it becomes clear that the physical energy operates on its own principles and that it is not some kind of concious retributive machinery of God. “The flood” or “Sodom and Gomorrah” do not represent God’s judgment on humanity, but results of physical energy carrying out its natural functions regardless of who or what happens to be in the way.


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 ...

Message From Sri Maa « Sri Aurobindo Patha Mandir Trust Working on the field of education, health, small scale industry, and spiritual growth of the society. (by SAPMT) Sri Aurobindo Pathamandir Trust–Established on the Date 21-12-2001 Sovarani Acharya Managing Trustee PH. No. 0671-2802217
Under Sri Aurobindo’s guidance there is an integral education centre in the village, Siddheswarpur, District Cuttack, Odisha. The aim of this centre is to make spiritual human beings. The Society, the country and the whole world want such human beings, who can change the destiny of the future mankind. Sri Aurobindo Patha Mandir is teaching spirituality, Dance, Music, Tabla, Yogasana and all the subjects of education. 

January 30, 2013

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

The Bharatiya Janata Party (BJP) should show intellectual and moral courage to denounce Savarkar as the Hindutva ideologue and look for superior mentors if they can reach out to any. Perhaps, Bankimchandra Chatterjee and Sri Aurobindo, though it will not be easy to reduce these two literary giants to the vulgar and crude formulations of Hindutva ideology. The sensitive Maharashtrians who take pride in Savarkar are insulting themselves and the Maharashtra tradition. They should look to Mahadev Govind Ranade and Gopal Krishna Gokhale and Bal Gangadhar Tilak. Tilak was a conservative but he was a great leader.
He respected Gandhi even when he dismissed Gandhi's moralism as quixotic. But in the 1919 Amritsar Congress session he fought a losing battle with Gandhi and saw Motilal Nehru and Chitta Ranjan Das supporting Gandhi. Apparently, he told the senior Nehru and Das that they will move away from Gandhi's populist politics. And this from the man who was a populist leader in his own time, and that was his battle with the liberal Gokhale…
Gandhi was an anti-intellectual and he was in his own way a very unreconstructed Hindu traditionalist. One of the best critics of Gandhi was Bhim Rao Ambedkar and his lecture on Gandhi, Jinnah and Ranade is a classic piece showing the stupidity and egotism of Gandhi and Jinnah as leaders. So there are ways of debunking the Gandhi myth, but Savarkar did not have the intellectual sophistication to do that. That is why he resorted to the morally despicable manner of getting ridding of Gandhi…Gandhian ideals are plain stupid in political and historical senses. What was good for Gandhi could not be good for India. So, we can and we must differ with Gandhi… Posted by Parsa Venkateshwar Rao Jr at 9:18 AM  

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

Before embarking upon our journey into Meditations on the Tarot (which seems to have gone out of print again), I'd like to begin with a discussion of the meaning and purpose of esoterism more generally, since so much of it can appear a little dodgy, as if we're just deepaking the chopra rather than engaging in the Eternal Science (or the science of eternity).
However, it has always been understood that, for example, scripture is susceptible to multiple levels of meaning: the literal or plain meaning; the allegorical, or implied meaning; the conceptual meaning; the moral meaning; the more abstract and esoteric meaning; etc. more »

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

A three-day UGC Sponsored National Seminar on Myth, History, Tradition and Modernity in Indian English Drama 4-6 Feb., 2013 Department of English, Govt. Autonomous Post Graduate College, Chidwara, Madhya Pradesh Contact: Dr. More
Indian English Drama: Thematic Reflections - Galaxy PDF - Quick View Indian English drama got some innovative thematic concerns which were able to ... Karnad's wide handling of history, myth and folklore to tackle contemporary issues has been widely appreciated by .... tradition with modernity. That is why the ...
Myth and Puranas: Decolonisation of Indian English Drama PDF - Quick View Mar 1, 2012 – The Criterion. Myth and Puranas: Decolonisation of Indian English Drama ... grounded in the tradition of the past and it is of real life presented in a fictitious manner. This has led ... It is a history told in a story. According to ... Although modernity has invaded, Indians have not left their culture and tradition.
Aurangzeb New Delhi Theatre Workshop presents Indira Parthasarathy's AURANGZEB directed by KS Rajendran on 1st February 2013 at 6:30 pm at LTG Auditorium. Tickets: 9811232072
Shahjahan lives in the past, Dara in the future, and Aurangzeb in the present. Aurangzeb’s success is the triumph of pragmatism but he has to pay dearly as we find him in the last scene sitting not on his Peacock throne but beside it on the floor. His loneliness becomes his tragedy. The play ends with him asking himself he question: ‘Am I a devout Muslim or a fanatic?’ He is left awaiting the judgement of history.

January 29, 2013

Ideas of RSS would have been revolting to Sri Aurobindo

Odisha: Atibadi Jagannath Das award presented to noted writer Manoj Das Report by Suchsmita Sahoo, Bhubaneswar: Monday, January 28, 2013 
Culture Minister Maheswar Mohanty presented Atibadi Jagannath Das award to noted writer Manoj Das at Bhanjakala Mandap in Bhubaneswar on Monday. The award, carried a cash award of Rs 25,000 and a citation… In 1971 his research in the archives of London and Edinburgh brought to light some of the little known facts of India's freedom struggle in the first decade of the twentieth century led by Sri Aurobindo for which he received the first Sri Aurobindo Puraskar (Kolkata ) .

The concept of an alternative app­­roach to the way children experience school is not entirely new. Long before the recent upsurge in alternative schooling, social reformers and thinkers had proposed non-formal modes of education in the country. Prominent thinkers and activists like Rabindranath Tagore, Mahatma Gandhi, Jiddu Krishna­mu­rthy, Sri Aurobindo and Gijubhai Badheka have been proponents of a different form of education that was not regimented. Before the British established the current system of education in the country, knowledge was imparted through village scho­ols like pathshalas, gurukuls and madarasas.

SUCCESSOR TO GANDHI May be Master of 35 Languages Sunday Times (Perth, WA: 1902 - 1954) Sunday 30 September 1934
Will Gandhi's successor, as leader of Indian nationalism, be Sri Aurobindo Ghose, the master of 35 languages, who, 24 years ago retired from politics, took a vow of silence, and swore not to return to British India until India gets complete independence? Sri Aurobindo is now living at Pondicherry, in French India, where he was recently visited by a deputation of seven London-Indian nationalists, who asked him to attend the next session of the Indian National Congress in Bombay, and take over its leadership from Gandhi, who is now giving all his time to social reform.
Born and brought up in London, Sri Aurobindo led the Bengal revolution of 1910; and when he was charged with sedition there was an Indignant outburst in the House of Commons from Mr. Ramsay MacDonald, at that time Labour M.P. for Leicester. It was then that Sri Aurobindo went out of politics, since when he has written 500 books. The Mercury (Hobart, Tas.: 1860 - 1954) Friday 19 October 1934

Righteous Republic: The Political Foundations of Modern India - Page 74 - Ananya Vajpeyi - 2012 - Preview - More editions ... responsible for the renewed interest in this text, on the part of readers as different as Tilak and Aurobindo, Gandhi and Ambedkar. This is not an unreasonable focus, since modernist readers were indeed situating the Gita relative to historical conditions in their immediate environment, mainly ... But this was not their only agenda, nor is the Gita itself so monochrome a text as to lend itself exclusively to the construction of an indic political theory.
Yet, although we situate our dialogue within curriculum studies, this interdisciplinary edition discusses sage writings in ... Tzu and Chuang Tzu, and contemporary sages like Sri Aurobindo, Pema Chödrön, the Dalai Lama, Jiddu Krishnamurti, ...
Sri Aurobindo: A Contemporary Reader Sachidananda Mohanty - 2012 - Preview - More editions 2006. On the other end, M. S. Golwalkar and others of the Right wing persuasion admire Sri Aurobindo for his Hindu nationalism. ... thinker Jyotirmaya Sharma put Dayananda Saraswati, Swami Vivekananda, Sri Aurobindo and Savarkar together in his book.
Non-Western International Relations Theory: Perspectives on and ... - Page 99 - Amitav Acharya, Barry Buzan - 2010 - Preview - More editions Several conceptualizations and critiques of nationalism by Mahatma Gandhi, Jawaharlal Nehru, Rabindranath Tagore, M. S. Golwalkar, V. D. Savarkar, Bankim Chandra Chatterjee and Sri Aurobindo Ghosh were at play in ...
Think India - Volume 7 - Page 96 2004 - The author quotes a passage from Aurobindo that could have easily flowed from the pen of either Savarkar or Golwalkar. In 1923 - incidentally the year when Savarkar's Hindutva was published - Aurobindo wrote the following: It is no use ...
Terrifying Vision: M. S. Golwalkar, the Rss, and India - Page 39 - Jyotirmaya Sharma - 2007 - Preview - More editions ... did this happen? Golwalkar is clear that the hearts of Savarkar and his followers did not have the purest national samskaras. ... the Hindu Rashtra. Leaders such as Aurobindo Ghosh, Tilak, Bankim and Tagore We Are Immortality's Children 39.
Contemporary Indian Politics - Page 254 - S.K. Khanna - 1999 - Preview V.D. Savarkar and M.S. Golwalkar both defined nationhood in a manner that excluded Muslims, Christians, Parsis, Jews in ... The nationalism of Bankim Chandra Chatterjee, Sri Aurobindo, Bipin Chandra Pal and Dayananda was essentially ...
Gandhi's Philosophy and the Quest for Harmony - Page 44 - Anthony J. Parel - 2006 - Preview - More editions It was no accident that Nathuram Godse, a follower of this ideology and a devout admirer of Savarkar, turned out to be Gandhi's assassin. ... We mention only in passing Sri Aurobindo's concept of nationalism and the Indian political community. The reason is that, though very different from Gandhi's, it did not directly confront his (at least in his lifetime). But it did claim that religion as spirituality, as the pursuit of sanatana dharma (eternal religion or eternal law) was of the essence of Indian nationalism. As he wrote in 1907 in his journal…
Foundations of Indian Psychology Volume 1: Theories and Concepts - Page 223 - Cornelissen R. M. Matthijs - 2011 - Preview 12 Being an authentic self: Some insights from the lives of Sri Aurobindo and Mahatma Gandhi Shivantika Sharad ... In this chapter we will examine the construct of authenticity in the literature and situate it within the context of Indian thought.
Foundations of Indian Psychology Volume 2: Practical Applications - Page 104 - R. M. Matthijs Cornelissen - 2011 - Preview In 'Situating teacher education in the Indian context: A paradigm shift', Bharati Baveja indicates how teacher training could ... in Mirambika, a centre of learning based on Free Progress Education, as outlined by Sri Aurobindo and The Mother.
Hindutva: Exploring the Idea of Hindu Nationalism - Page 127 - Jyotirmaya Sharma - 2011 - Preview - More editions Dayananda, Vivekananda and Aurobindo were men of religion, who also actively sought to restate Hinduism, reform Hindu society, and situate Hinduism in a national context. In contrast, Vinayak Damodar Savarkar had very little to do with matters of faith.
Integral Education: New Directions for Higher Learning - Page 7 - Sean Esbjörn-HargensJonathan ReamsOlen Gunnlaugson - 2010 - Preview -More editions The most common historical association is with India's philosopher-sage Sri Aurobindo (1872–1950). While this is an important association, our aim in this section is to situate integral education within a broader historical context.
Integral Theory in Action: Applied, Theoretical, and Constructive ... - Page 14 - Sean Esbjörn-Hargens - 2010 - Preview - More editions She uses Integral Theory to situate how feminism has historically addressed “the beauty question” and parallels this discourse with the ... In her “Embodiment, an Ascending In 15 “Appropriation in Integral Theory: The Case of Sri Aurobindo and the Mother’s “Untold” Integral View Charles I. Flores ...
Inter-religious communication: a Gandhian perspective - Page 164 - Margaret Chatterjee - 2009 - There is no doubt that many philosophical questions are raised by Sri Aurobindo's writings, including matters such as the ... Rather than try to situate Rabbi Kook visa-vis philosophical kabbalists or prophetic Kabbalah, something which I am ...
Understanding thoughts of Sri Aurobindo - Page 12 - Indrani SanyalKrishna RoyJadavpur University. Centre for Sri Aurobindo Studies - 2007 - A comparison has been drawn between Sri Aurobindo's views on state and those of Gandhi and Rabindra Nath to situate Sri Aurobindo's critique of state within the framework of his theory of global political evolution. This evoluton, as Sri ...
Sri Aurobindo and his contemporary thinkers - Page 2 - Indrani SanyalKrishna RoyJadavpur University - 2007 - The other intention of the present work is to situate Sri Aurobindo's thought in its socio-cultural background, to know the then socio-political milieu, to recapitulate the contributions of his contemporaries, to assess and compare those ...
India's Freedom Movement: Legacy of Bipin Chandra Pal - Page 112 - Binay Bhattacharya - 2007 - Preview - More editions Both B.C. Pal and Aurobindo believed in complete spiritualization of politics as envisioned by Bankim in Anandamath. Two important questions which are logical fallout of this discussion are: Where did they situate Islam in their construction of ...
Un-Gandhian Gandhi - Page 129 - Claude Markovits - 2006 - Preview - More editions But first let us try to situate Gandhi in the more genera! context of Indian intellectual history. Between Victorian Intellectual and Neo-traditionalist Hindu ... on his links to a specifically Indian reformist trend inaugurated by Rammohun Roy and continued by Ramakrishna, Sri Aurobindo and Vivekananda. These two readings are not mutually exclusive. Gandhi ...
The Advent - Volume 63 - Page 15 - Sri Aurobindo Ashram - 2006 - It is observed that Sri Aurobindo has developed significant ideas on the origin of state. Moreover, he attempts to situate his notion of the emergence of state, within his overall conception of human and social evolution which in itself is a part of ...
Es - Volumes 27-29 - Page 149 - Universidad de Valladolid. Departamento de Inglés - 2006 - All art, as Sri Aurobindo envisioned it, seeks to arrive at a concentrated expression of the Spirit and it is from the soul that the expression originates and it is to the soul that it unveils the real. We could attempt to situate his spiritual aesthetic at ...
An Illust History Of Indian Lit In English - Page 125 - Arvind Krishna Mehrotra - 2005 - Preview - More editions - Peter Heehs - 2002 Most of Aurobindo's advocates accept him as a present-day rishi whose writings should be judged, if at all, in accordance with his own literary theories. His detractors, situating themselves within twentieth-century critical discourse, find him outmoded and irrelevant. A History of Indian Literature in English - Page 125  - 2003 - Preview - A History Of Indian Literature In English - Page 125 - 2003 - Preview 
Nationalism, religion, and beyond: writings on politics, society, ... - Page 2 - Aurobindo GhosePeter Heehs - 2005 - Situating Aurobindo in the Nineteenth and Twentieth Centuries Much of Aurobindo's work in the fields of politics and culture takes the form of a comparison between the East and the West. This should not come as a surprise. He was born in ...
A Corrective Reading of Indian History: Jinnah - Page 316 - Asiananda - 2005 - ... and situate the Vedico-quantum New Conception of History as the root of the unfolding post-materialist planetary order promising to fill the time and space of the third millennium completing all the Five Dreams of Sri Aurobindo marking the ...
India: Emerging Power - Page 18 - Stephen P. Cohen - 2004 - Preview - More editions As a result, many of the so-called extremists in the independence movement such as Aurobindo Ghose (1872-1950), though tough nationalists, did not favor the use of force across India’s borders. Believing that their culture, embodied in Hinduism, had universal appeal, they …  
Hindu Nationalism: Origins, Ideologies and Modern Myths - Page 39 - Chetan Bhatt - 2001 - Preview - More editions Aurobindo’s Dharmic Nationalism … While the ideological contributions of Tilak, Bipinchandra Pal or Aurobindo Ghose cannot be seen as unmediated influences on the militant Hindutva nationalism that emerged after the early l920s, it would be as difficult to situate them as examples of secularism.
Page 88 Savarkar, unlike Ranade, Tilak or Aurobindo before, and Golwalkar after him, stated his belief, at least in his Hindutva, of an Aryan migration into India, with its implication that the originators of Hindutva were not autochthonous to India.
Page 156 ... In Upadhyaya’s rather derivative and mechanically holistic 'third way' philosophy, there is also the continuation of a strand of 'religious' nationalism (similar to Ernest Renan's nineteenth century proclamation of 'national soul') that travelled from Aurobindo and Savarkar, and into Golwalkar’s writings.
Rethinking Ethnicity: Majority Groups and Dominant Minorities Eric P. Kaufmann - 2012 - Preview - More editions ... rashtriyavad) and Renan's metaphysics of nation (as 'national soul' or chiti) that travels from Savarkar's period and into the ideology of ‘Integral Humanism’ ... is due to earlier influences (including Bankimchandra, Bipinchandra Pal, Har Dayal and Aurobindo Ghose) but has been importantly transformed by contemporary Hindu nationalists, especially the ... It has been most apparent in the remarkable influence of Herbert Spencer on Savarkar's and Golwalkar's political...
Nation state by accident: the politicization of ethnic groups and ... - Page 140 - Carsten Wieland - Manohar Publishers & Distributors,  2006 - ... have this in common The Hindu nationalists of the early twentieth century, especially Savarkar, Golwalkar, Tilak, and Aurobindo, looked for a definition of ‘Hinduism’ (Hindutva).  ... largely from European scholars of the nineteenth century, like Friedrich Max Muller and even Ernest Renan.
Accounting for Fundamentalisms: The Dynamic Character of Movements - Page 602Martin E. Marty, R. Scott Appleby, Nancy T. Ammerman - 2004 - Preview - More editions One has but to follow publications by Dayananda, Vivekananda, and Aurobindo, leading to Tilak, Savarkar, and Hedgewar, to see their direction. It was a ... The Truth bringer or messenger is Savarkar, followed by Hedgewar and Golwalkar.
Politics In India : Ancient India, Politics Of Change, Modern India - Page 245 - M. M. SankhdherGurdeep Kaur - 2005 - Preview Golwalkar's thinking of 'Hindu Rashtravad' (Nationhood) was in line with the thoughts of Vivekananda, Dayananda, Lokmanya Tilak, Aurobindo and Savarkar. All of them were the propagators of vibrant nationalism in the country, strongly ...
The Weapon of the Other: Dalitbahujan Writings and the Remaking of ... - Page xxx - Kancha Ilaiah - 2010 - Preview Another set of thinkers and intellectuals around whom the nationalist discourse keeps operating consists of Aurobindo Ghosh, Vivekananda, Bankim Chandra. Of late, Savarkar and Golwalkar have been added to this second list. All these ...
Selections from regional press - Volume 23 - Page 47 - Institute of Regional Studies (Islāmābād, Pakistan) - 2004 - There is not even a passing remark on it in Savarkar's Hindutva. In Welter K Anderson and ... The ideas of the RSS would have been revolting to our great minds from Rammohun to Sri Aurobindo. What our true ... Hedgewar and Golwalkar have not attracted the attention of the world of scholars.
Hindutva, Ideology, and Politics - Page 54 - A. A. Parvathy - 2003 - Preview - More editions 76 Unlike Savarkar and Golwalkar Deen Dayal hardly used the word Hindu nation. However ... Yogi Aurobindo when he decided to retire from politics delivered his last lecture at Calcutta (known as Ultarpara lectures) wherein he has specially ...
RSS's tryst with politics: from Hedgewar to Sudarshan - Page 134 - Pralay Kanungo - 2002 - Savarkar's Hindutva is seen as a Brahminical effort of appropriation of non- Brahminical schools of thought, from Jainism down the ... Bankim and Aurobindo showed a more nuanced understanding of the politics of culture and were sensitive to the diverse ... His integral humanism was very much in consonance with Golwalkar's understanding of Rashtra though Upadhyaya added some original ideas.
Sri Aurobindo and the new millennium: reflections and reviews - Page 30 - R. Y. Deshpande - 1999 - Savarkar conceived of "India as a Hindu nation;" for Golwalkar the "national life in Bharat is the Hindu life. ... of self-respect and a complete dependence on those above us — a state of affairs which ...
The Mother: the story of her life - Page 287 - George Van Vrekhem - 2000 - When knowing this, it is easier to situate the last World War within the framework of the great spiritual conflicts; history regains the ... 23 'One can say that Hitler is not a devil but is possessed by one,' said Sri Aurobindo;24 he also called him 'an...
Beyond man: life and work of Sri Aurobindo and the Mother - Page 107 - Georges van Vrekhem - 1997 - How then to situate the incarnated Prakriti, the Mother, in relation to the incarnated Purusha, Sri Aurobindo? This is a question of primary importance to the subject of this book; without a clear insight into their two-in-oneness, their Work and its ...
Swami Vivekananda - Page 5 - Amiya P. Sen - 2000 - In fact, one of the classic introspective statements of this period comes from the militant political leader, Aurobindo ... and the world, the vernacular press began to produce huge quantities of modern religious discourse ...
Annual Review-V5-Women World Religion: - Volume 5 - Page 44 - Arvind Sharma, Katherine K. Young - 1999 - Preview - More editions ... In challenging any kind of cultural transcendence, these perspectives typically re-situate the relational self ... Buddhism. They characterize to varying degrees the Integral Yoga of Sri Aurobindo and some other Hindu traditions, ...
Continuities in Indian English poetry: nation language form - Page 29 - G. J. V. Prasad - 1999 - This again helps to situate them in a world beyond borders. Aurobindo's attempt, for example, as Nandy says, was "to preserve the ideas of the oneness of man, and of man as part of an organic universe."80 Thus mystical and religious poetry ...
Ascetic culture: renunciation and worldly engagement - Volume 73 - Page 139 -Karigoudar Ishwaran - 1999 - It is this critical reading of Tantra — as spiritual and social liberation — that extends him beyond Aurobindo and Gandhi, taking him ... Irrespective of his contribution to social theory, as outlined in Situating Sarkar and Transcending Boundaries ...
Dislocating Cultures: Identities, Traditions, and Third-World Feminism - Page 210 - Uma Narayan - 1997 - Preview - More editions There is very little sociopolitical background provided to situate the views in these texts. The selections from more "modern" figures such as Rammohun Roy and Aurobindo also focus on their writing about religion rather than on their more ...
Science, philosophy, and culture: multi-disciplinary explorations - Volume 2 - Page xxxv - Debi Prasad ChattopadhyayaRavinder KumarProject of History of Indian Science, Philosophy, and Culture - 1997 - To reconstruct the vanished worlds, to situate rightly the art objects therein and then to appreciate the same critically demand ... The same have been interpreted by others like Sri Aurobindo as having trans-erotic value-significance, kama as a...
Divine Enterprise: Gurus and the Hindu Nationalist Movement - Page 29 - Lise McKean - 1996 - Preview - More editions ... religious terms are also evident in the work of other key nationalist ideologues, e.g., Vivekananda, Aurobindo, Tagore, Savarkar, and Golwalkar. ... Indeed, it is necessary to situate the political uses of spirituality in specific historical contexts.
Indian journal of social science - Volume 7 - Page 150 - Indian Council of Social Science Research - 1994 - Drawing inspiration from Pande (1992) and Toulmin (1990) we can situate SriAurobindo and Habermas in both historical and perspectival contexts of Indian and European Renaissance. This comparison of comparisons can reveal the global ...
Between Jerusalem/Benare: Comparative Studies in Judaism and Hinduism - Page 249 - Hananya Goodman - 1994 - Preview - More editions So far it seems as if the single pedal-note which we were seeking, a potential parallel in Sri Aurobindo to what the ... Rather than try to situate Rabbi Kook vis-a-vis philosophical kabbalists or prophetic Kabbalah, something which I am not ...
Contributions to Indian sociology - Volumes 27-28 - Page 159 - École pratique des hautes études (France). Section des sciences économiques et socialesUniversity of Oxford. Institute of Social AnthropologyResearch Centre on Social and Economic Development in Asia - 1993 - ... his method together invite us to consider where and in what conceptual vocabulary we might situate Hindu humanism. ... of humanity' by Bankim later gives way to a virtual celebration in the works of Sri Aurobindo and Rabindranath Tagore,...
Social action - Volume 37 - Page 219 - Indian Social InstituteIndian Institute of Social Order - 1987 - It can also situate myths such as "the glorious past of India" in their perspective. ...would be slowly taken over by the extremist rhetoric of Tilak and Aurobindo Ghosh who dressed their nationalist ideas in the religious symbolism of Hinduism.
Situating Indian history: for Sarvepalli Gopal - Page 201 - Sabyasachi BhattacharyaSarvepalli GopalRomila Thapar - 1986 - ... of Indian nationalism English education and religious reform and revivalism "The heightened role assigned to Bankim, Vivekananda and Dayanand as initiators of nationalism by historians has been to some extent due to Aurobindo Ghose's glorification of their role after he had effectively abandoned nationalist politics and the critique of colonialism and adopted a vicarious nationalist position. Ghose's view was further reinforced by V. Chirol’s and the colonial ...
Indian philosophical annual - Volume 8 - Page 89 - University of Madras. Centre of Advanced Study in Philosophy - 1976 - Sri Aurobindo is a radical thinker in the sense that he builds a system from his spiritual experience, unlike the Vedantic acaryas. It is difficult to situate his system as a form of Vedanta. The concept of evolution is not new to Indian thought in its ... Indian horizons - Volumes 21-22 - Page 35
The Advent - Volume 45 - Page 14 - Sri Aurobindo Ashram - 1988 - Sri Aurobindo Ashram. the Universe; and a radial energy which draws it towards ever greater ... A cell can be understood only when we situate it on the line of evolution. This cell converges towards molecules. In course of time, between ...
Mother India: monthly review of culture - Volume 26 - Page 925 - Sri Aurobindo Ashram - 1974 - Sri Aurobindo does not establish a radical opposition in the Cartesian manner between Matter and Spirit, he does not situate like the Manichaeans the origin of evil in Matter but rather in finitude. There is evil as soon as there is forgetfulness; ...
The "psychic entity" in Aurobindo's The life divine - Page 14 -Roque Ferriols - 1966 - But if we shift our point of view, we shall have to situate reason differently. An examination of the types of action into which Aurobindo subdivides psychological and sense experience will show that the subtle activity of manas is only tenuously...
Arut perum jothi and deathless body: a comparative study of Swami ... - Volume 1 - Page 403 - T. R. Thulasiram - 1980 - a comparative study of Swami Ramalingam with Sri Aurobindo and the Mother and Tirumoolar ... no growth of hair in the forehead where the Bindu or Ajna centre of soul is situate, as Agni the fire representing the power of the ...
Sex, Ecology, Spirituality: The Spirit of Evolution, Second Edition - Volume 6 - Page 635 - Ken Wilber - 2001 - Preview The same holds for cosmic consciousness (which Avabhasa, Aurobindo, and Plotinus all situate at this psychic level); however different from kundalini experiences it might be, they both are mystical experiences related in large measure to ...