Tilak and Sri Aurobindo advocated a mass base for the Congress

Political Ideas in Modern India: Thematic Explorations - Page 16 - V R Mehta, Thomas Pantham - 2006 - Preview - More editions It is thus clear that Aurobindo relied on the Hindu religious texts and supernatural characters principally to create and sustain the nationalist zeal... And, since the constituency of the nationalist agitation against the 1905 Partition of Bengal was confined to the Hindu bhadralok, ...

Ideologies And Institutions In Indian Politics - Page 11 - Mahendra Prasad Singh, Rekha Saxena - 1998 - Preview Moreover, what inspired revolutionary terrorism in Bengal and elsewhere was the ancient Indian past and as an ideologue of this tradition Aurobindo merely articulated the bhadralok search for identity in the past. Not only did he disregard the ...

Political thought in modern India - Page 124 - Thomas Pantham, Kenneth L. Deutsch - 1986 - Aurobindo exposed the reality behind the illusion and emphasised the significance of politics as a means of national regeneration. ... effect of blinding the masses to the social and economic chasm that separated them from the bhadralok and eliciting their full support for a movement that was launched ... 

Bengal Divided: Hindu Communalism and Partition, 1932-1947 - Page 13 - Joya Chatterji - 2002 - Preview - More editions Just as the bhadralok had one foot in the city and the other in the countryside, so their nationalism, though radiating outward from ... Ghosh's rather curious and exceptionally westernised upbringing, see A. B. Purani, The Life of Sri Aurobindo.

Sri Aurobindo and his contemporary thinkers - Page 66 - Indrani Sanyal, Krishna Roy, Jadavpur University - 2007 - This imported concept of "bhadralok" received attention from some of our contemporary scholars who concluded that the ... Karl Marx himself considered the birth of an English-educated middle-class

Terror and the Postcolonial: A Concise Companion - Page 165 Elleke Boehmer, Stephen Morton - 2011 - Preview - More editions Future Congress leader Abul Kalam Azad met Aurobindo Ghose “on two or three occasions” and “was attracted to revolutionary politics and joined ... Most members of terrorist groups came from the Bengali bhadralok (“respectable people”).

Empire, the National, and the Postcolonial, 1890-1920: Resistance ... - Page 58 - Elleke Boehmer - 2005 - Preview - More editions The bhadralok's transactive nationalism was significantly informed by the internationalized political context of empire, itself moulded by nationalist ... In relation to Nivedita and Aurobindo, these influences will be examined in the next chapter.

A History of India - Page 281 - Burton Stein, David Arnold - 2010 - Preview - More editions Like the Bengal bhadralok, Maratha brahmans of Bombay province found their elite standing contested by ... Bombs were occasionally deployed by the revolutionary groups that began to be formed under leaders such as Aurobindo Ghosh.

Sri Aurobindo: The harmony of virtue; early cultural writings - Page 120 - Aurobindo Ghose - 1972 - Social Reform Reform is not an excellent thing in itself as many Europeanised intellects imagine; neither is it always safe and good to stand unmoved in the ancient paths as the orthodox obstinately believe. Reform is ...

Contemporary relevance of Sri Aurobindo - Page 55 - Kishor Gandhi - 1973 - It was this view and not any aversion to social reform per se, that led Sri Aurobindo to attack the moderate leadership for their misplaced obsession with social problems. We may turn now to his contribution to the theory ...

Sri Aurobindo: a biography and a history - Page 325 - K. R. Srinivasa Iyengar - 1985 - Sri Aurobindo therefore rightly insisted that the Reforms were a mockery and a trap, and that the cooperation expected from the people was not what true cooperation should be but merely a pitiful parody of the same: Co-operation can only be ...

Life and Works of Sri Aurobindo - Page 176 - S.R. Sharma - 2003 - Here a word may be added about the criticism levelled against Sri Aurobindo and other Radical leaders that they neglected the important issue of social reform. It is true that they did not lay much emphasis upon this aspect of public life which ...

Political Ideas in Modern India: Thematic Explorations - Page 23 V R Mehta, Thomas Pantham - 2006 - Preview - More editions Tilak … So deep-rooted was his commitment that he blamed Max Mueller who defended movements for reform in Hinduism as a 'sentimental foreigner and [a] misguided ... Aurobindo Ghose's article 'Wither India' in Bande Mataram, 9 August 1907.

Political Thought and Leadership of Lokmanya Tilak - Page 333 N. R. Inamdar - 1983 - Preview - More editions It was Tilak's view that "the political movement could not afford to cut itself off from the great mass of the nation or split itself into warring factions by premature association of the social reform question with politics". Aurobindo Ghosh who had...

The Social Message of the Gita: Symbolized as Lokasaṁgraha : ... - Page 101 - Satya P. Agarwal - 1995 - Preview Aurobindo characterized social reform, educational reform, industrial expansion, and all attempts towards the moral improvement of the race "without aiming first and foremost at political freedom", as Aravindasya Lokasamgraha sandesah ...

The Dialogue With Death (Sri Aurobindo`S Savitri, A Mystical Approach) - Page 353 - Rohit Mehta - 2003 - Preview - More editions All social changes, whether reforms or so-called revolutions, are of this nature. They are mere modification in the patterns that exist. Fundamental changes always come from the individual. Society, in the ultimate analysis is static; it is the ...

Tradition and the Rhetoric of Right: Popular Political Argument in ... - Page 61 - David J. Lorenzo - 1999 - Preview One analyst of Aurobindo's political activities, Jean Sherer, argues that only the modernist aspects of Aurobindo's early ... conception) and insisted on political independence for India without the preconditions of individual and social reform.

Through a Glass Darkly: Essays in the Religious Imagination - Page 225 -John Charles Hawley - 1996 - Preview - More editions Aurobindo, as Reddy maintains, "steers clear of two extreme views of evil. The first extreme ... "Is it possible," wonders O'Connor, "that Aurobindo's impact might delay or even impede the progress of social reform in India" (318)? Works Cited ...

Evolutionary, Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 32 - Michael Leicht - 2008 - Preview What is for me problematic, is Aurobindo's background in this topic. He is convinced that religious practice and not intellectual advancement could reform a man and put him on the spiritual path. This anti-Enlightenment philosophy stance is for ...

Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical ... - Page 3 - Debi Prasad Chattopadhyaya - 1988 - Preview It was from Comte, Saint-'Simon, Fourier and Owen that he [Marx] inherited his practical zeal for social and political reform. His insistence on the ... Sri Aurobindo's Approach Sri Aurobindo's concept of sociology is in a sense very unorthodox. True...

Principles Of Education - Page 294 - S.S. Chandra, Rajendra Kumar Sharma - 2004 - Preview - More editions Swami Dayanand insisted upon reforming education to suit the educational pattern that existed in ancient times. ... efforts, all other educational philosophers of the time, including Sri Aurobindo, Vivekanand, etc., favoured the modification of the ...

Esalen: America and the Religion of No Religion - Page 480 - Jeffrey J. Kripal - 2007 - Preview - More editions Although Chaudhuri was not a major influence on either Murphy or Price, it is interesting to note that his philosophical system, like Esalen's, was an artful synthesis of Aurobindo's Tantric yoga, evolutionary biology, the Western practice of social reform, and psychoanalysis.

Tantra: Sex, Secrecy, Politics and Power in the Study of Religion - Page 104 - Hugh B. Urban - 2007 - Preview - More editions I would argue, however, that Aurobindo's solution is better understood as another example of a strategy for dealing with a situation. Like Rammohun Roy's paradoxical use of the Mahanirvana Tantra in the service of his own cultural reforms,...

Tagores Chitra And Aurobindos SavitriA Comparative Study - Page 19 - Ketki N. Pandya - 2004 - Preview And a few years later when Tagore met Aurobindo at the latter's ashram, he wrote: Aurobindo, accept the salutation of Rabindra. He also published an Open Letter to My Countrymen, in which he opposed the Minto-Morley reforms.

Gandhi's Tiger and Sita's Smile: Essays on Gender, Sexuality, and ... - Page 48 - Ruth Vanita - 2005 - Preview - More editions Sri Aurobindo, studying in England, was not taught English literature as part of his formal education. ... Nineteenth- and twentieth century developments in Hinduism, especially reform movements such as the Brahmo

Modern Indian Literature: An Anthology - Volume 3 - Page 110 - K. M. George - 1992 - Preview - More editions East and West meet in many ways in the English epic of Sri Aurobindo and the reflective prose of Radhakrishnan and the plays of ... It was as much inward as outward and sought to understand and learn rather than to judge or reform. In all his ...

Guru English: South Asian Religion in a Cosmopolitan Language - Page 92 - Srinivas Aravamudan - 2005 - Preview - More editions Opposing the compromising tactics of “moderate” leaders such as Pherozeshah Mehta who wanted incremental reforms, Aurobindo allied himself with the “extremist” wing of Lokmanya Tilak, Lajpat Rai, and Bepin Pal, who preached full ...

The White Woman's Other Burden: West Women and South Asia During ... - Page 210 - Visakha Kumari Jayawardena - 1995 - Preview - More editions Aurobindo made his mark in nationalist circles with a series of articles (in 1893 and 1894) entitled New Lamps for Old, which attacked the Indian National Congress policy of gradual constitutional reform. By the later 1890s Aurobindo had ...

The Idea of the Superman in the Plays of G.B. Shaw - Page 41 - D.K. Singh - 1994 - Preview For Sri Aurobindo, evolution does not mean merely addition of some new principle to those which are emergent. ... Shaw's views on politics and religion, on dictatorship and revolution, on marriage and divorce, penal reform and capital ...

Literature, Caste and Society: The Masks and Veils - Page 403 - S. Jeyaseela Stephen - 2006 - Preview Socio-Cultural Reforms in Bengal and the Indian National Movement : A Case Study of Prabartak Samgha in Nation ... the nation was passing through the momentous crdeal of fire, that with the blessing of Aurobindo Ghosh and Motilal Roy, ...

Science And the Indian Tradition: When Einstein Met Tagore - Page 23 - David L. Gosling - 2007 - Preview - More editions Aurobindo Ghose Unlike most of the personalities who have so far been discussed, Sri Aurobindo was never the leader of an organized reform group, but his influence was quite extensive. He can conveniently be classified together with the ...

The Persistence of Religion: An Essay on Tantrism and Sri ... - Page 69 - Kees W. Bolle - 1971 - Preview - More editions An Essay on Tantrism and Sri Aurobindo's Philosophy Kees W. Bolle ... house of a potter. x) This text too gives evidence not of a social reform, but of a religious revaluation of "worldly" data, possible within the Tantric ritualization of the world.

Studies on Rabindranath Tagore - Volume 1 - Page 9 - Mohit Kumar Ray - 2004 - Preview - More editions Rabindranath did not relish the president's observations. Strongly criticising both Tagore and Dutt, Sri Aurobindo wrote in an article, "To attempt social reform, industrial expansion, the moral improvement of the race without aiming first and ...

Rebirth and Karma - Page 16 - Sri Aurobindo SA Ashram - 1992 - Preview There is a constant reforming of personality in new bodies, but this personality is a mutable creation of force at its work streaming forward in Time and never for a moment the same, and the ego-sense that makes us...

Rashtriya Swayamsevak Sangh: National Upsurge - Page 94 M. G. Chitkara - 2004 - Preview Aurobindo had his own vision of the Indian Renaissance which, he thought, had not yet emerged but the possibility of which came as a result ... The aim of reforms consisted in going back to real Hinduism by setting it free from later accretions.

World Religions and Islam: A Critical Study - Part 1 - Page 58 Hamid Naseem Rafiabadi - 2003 - Full view - More editions Still others who have made notable contributions to the renaissance were Rabindernath Tagore, Sri Aurobindo, Tilak and Gandhi Ji. Islamic values and beliefs indirectly influenced all of them. The earliest of the reform movements was the ...

Gurus and their followers: new religious reform movements in ... - Antony R. H. Copley - 2000 - This collection looks at the new religious reform movements that swept India in the late-nineteenth and early-twentieth centuries.

Hinduism in Public and Private: Reform, Hindutva, Gender, and ... Antony Copley - 2009 - This volume investigates the nature of nationalism and modernization embraced by the nineteenth and twentieth-century religious reform movements and their relationship with contemporary Hindutva.

Art and Nationalism in Colonial India, 1850-1922: Occidental ... - Page 116 - Partha Mitter - 1995 - Preview - More editions Aurobindo Ghosh, soon to emerge as the theoretician of Hindu revolutionary politics, was a student in England a little ... Rao's reforms had turned Baroda into a modern state with an impressive record of literacy, especially female literacy.

National Identity in Indian Popular Cinema: 1947-1987 - Page 89 - Sumita S. Chakravarty - 1993 - Preview - More editions Made at the height of the freedom movement, the film makes obvious use of symbols such as the national anthem, the Bengali literary and social reform tradition (photographs of Sri Aurobindo, Tagore, Vivekananda), as well as references to ... Cultural History of Modern India - Page 89 - Dilip M. Menon - 2006 - Preview

Sri Aurobindo is treading the domain of the superhuman

Memory played an important part in Locke’s philosophy of money. Keith Hart

Money in the making of world society 2  - 20 October 2007 9:04 am

For him a person, by performing labour on the things given to us in common by nature, made them his own. But, to sustain a claim on his property through time, that person has to remain the same; and personal identity depends on consciousness. Property must endure in order to be property and that depends on memory. Money thus expands the capacity of individuals to stabilize their own personal identity by holding something durable that embodies the desires and wealth of all the other members of society. Money is a ‘memory bank’, a store allowing individuals to keep track of those exchanges they wish to calculate and, beyond that, a source of economic memory for the community. One of money’s chief functions is remembering.

The Present State of Sri Aurobindo Ashram – Baikunth

Coming back to Ashram life, this slow process of deterioration over the last three decades is essentially due to the physical withdrawal of Sri Aurobindo and the Mother along with the gradual disappearance of the first generation of disciples that came to the Ashram leaving everything behind – family, friends, property. The present inmates (especially the ex-students of the Ashram School) do the reverse – they gather family, friends and fortune, and establish themselves firmly as well-settled citizens of Sri Aurobindo Ashram, Puducherry, with no intention whatsoever to consecrate themselves to Yoga. What can you expect therefore from the collective life of the Ashram? Only a good life of leisure, sports, art, drama, talks and other programmes reminding us of the great teachings of Sri Aurobindo and the Mother without being able to do any justice to them… In the meanwhile, their long-standing policy of deliberate neglect of the problems of Ashram life has brought the community to the brink. 

Overcoming the Reward and Punishment View of the Law of Karma ...

We focus generally on the law of Karma in the light of our nature of desire. We seek pleasure and try to avoid pain. We want to be rewarded and we want to avoid punishment. This is the nature of the desire-soul in man that is based on the vital principles of attraction and repulsion, with an underlying principle of desire. We therefore tend to see the law of Karma as an external representation of this desire-soul’s focus, and thus, overlay our all-too-human tendencies on the universal Spirit.

While it may seem to operate this way for some time in our development, eventually we begin to recognize that the Spirit is beyond the limitations imposed by our vital seekings. The higher aspirations and deeper meaning of our lives can at that point no longer be held hostage to the desire-soul’s limited view.

Savitri and The Yoga of the Cells by Sri Aurobindo, The Mother and RY Deshpande (Jan 20, 2013) $0.99 Kindle Edition

The Mother’s Yoga of Cellular Transformation begins in it. In the present work we have excerpted broadly passages from the revelations made by Sri Aurobindo and the Mother about their attempts and realisations. These accounts roughly corresponds to the period 1940 to 1973 when the Mother withdrew from her physical body—the three decades in which intense yoga-tapasya was done in the physical for the Divine’s physical. We are extremely fortunate that Sri Aurobindo and the Mother have left some of these details as a part of their consciousness for us to enter in, grow in it, the new Consciousness the Mother spoke of on 1 January 1969.

Savitri Foundation is glad to bring out this work in two volumes. While Savitri and the Yoga of the Cells forms the first textual presentation, the second will deal with the Overman or Surhomme stage forming a precursor, a bridge between the sentient Man and the Supramental or Gnostic Being, Towards the Intermediate Race.

Rodogune from Auroville Radio by contact@aurovilleradio.org  (Fabienne)

This play in 5 Acts is located in Syria of the playwright’s imagination. Rodogune, the Parthian Princess captured by Syria and made attendant of queen Cleopatra. Antiochus and Timocles, the sons of Cleopatra by her first husband, have been brought up in Egypt. At the death of Cleopatra’s second husband, they return to Syria. The selfish queen mistakes fulsome flattery for real love and rejects Antiochus. He revolts to claim the throne of Syria; and both Rodogune and Antiochus who are mutually attracted by love, join together in this venture. 

Rooting for the revival of a grand tree - The Hindu

The tree is an 82-year-old Peltophorum pterocarpum that stands next to Sri Aurobindo's Samadi, which was named 'Service Tree' by the Mother. Through the ..

Swami Vivekananda: A Hindu Supremacist? from Centre Right India - Jan 22, 2013 by Aravindan Neelakandan - Outlook is at it again. It has unleashed a camapign of calumny against India’s most venerated spirtual icon…

David L Gosling, a Cambridge scholar and author of the seminal work ‘Religion and Ecology in South East Asia’ states that Vivekananda’s interpretation of karma-yoga as the basis for this-worldly action which was central to his teaching paved the way for Gandhian ethics.

Frontline, Volume 30 - Issue 02 :: Jan. 26-Feb. 08, 2013 Attempts at appropriation PRALAY KANUNGO Swami Vivekananda never entertained violent identity politics. But his “missionary Hinduism” offered potential for the development of a militant Hindu nation, allowing Hindutva to make selective readings and interpretations of his texts and speeches…

Vivekananda’s engagement with Hindu identity has evoked contesting responses. While one view portrays him as a proponent of a strong and virile Hindu nation and interprets his ideas of tolerance and unity of all faiths as fragile, another view contests the “stereotyping” of Vivekananda as a militant Hindu, arguing that Vivekananda’s personal quest for ultimate realisation sets limits to identity politics, thereby making his agenda of national revival not particularly Hindu. Both the versions seem to be partly true. Vivekananda’s views were quite complex and frequently ambiguous. But he surely operated within the paradigm of religious enlightenment: though he stressed the self-assertion of Hindus, he never entertained violent identity politics. However, it is clear that his “missionary Hinduism” offered potential and possibilities for the development of a militant Hindu nation, allowing Hindutva to make selective readings and interpretations of his texts and speeches. Moreover, Vivekananda’s approach to philanthropy and accommodation of the marginalised has also been found handy for Hindutva leaders to construct an inclusive pan-Indian Hindu identity by expanding Hindu ecumeny. Hence, Hindutva’s claim on Vivekananda’s legacy may not be completely misplaced! Pralay Kanungo is Professor and Chairperson, Centre for Political Studies, School of Social Sciences, Jawaharlal Nehru University.

Remembering Vivekananda

Unlike Sri Ramakrishna, Vivekananda was not a sadhaka, nor did he possess the philosophical depth or originality of Sri Aurobindo. His most precious ...

Special Article

The Influence Of Swami Vivekananda And Sri Aurobindo By Argha Banerjee. How shall I express in language my indebtedness to Sri Ramakrishna and Swami ...

Es - Volumes 27-29 - Page 155 - Universidad de Valladolid. Departamento de Inglés - 2006 - What Sri Aurobindo did was to conceptualise and problematise certain issues with relation to the human being's changing encounters with consciousness and the world. He occurred at a crucial point in the formation of a nationalistic ...

Immortal Sarvoday - Page 30 - N. hazary - 2007 - Preview Gandhiji gave serious thought to the question of Swaraj in 1908 in his book Hind Swaraj or Indian Home Rule. But the Swaraj of his conception was different from the concept of Swaraj of Tilak and Aurobindo.

Gandhi: 'Hind Swaraj' and Other Writings - Page xxx - Mohandas Gandhi, Anthony J. Parel - 1997 - Preview - More editions In contrast to the Moderates, no Extremist is mentioned by name in Hind Swaraj - an indication of Gandhi's distance from them. In other words, Tilak and Aurobindo Ghose, their distinguished leaders, are passed over in silence. Gandhi was ... Page xxxi Neither would Aurobindo Ghose's appeal to shakti - power in its creative but violent forms, mythologised by Durga, Bhavani and Kali - have been more reassuring to the Mahatma. While no work by the Extremists is included in the Appendix, ...

Gandhi marg - Volume 21 - Page 314 - Gandhi Peace Foundation (New Delhi, India), Gandhi Smarak Nidhi - 1999 - It was conceptualised by Bankim Chandra Chattopadhyay in his novel Ananda Math. Its practical applications could be found in several persons like Sri Aurobindo, Swami Shraddhananda, and even in Bal Gangadhar Tilak. Gandhi's ...

Social action - Volume 44 - Page 89 - Indian Social Institute, Indian Institute of Social Order - 1994 - Another thinker and a practising nationalist Sri Aurobindo conceptualised the politics, and political action in a similar vein. ... It is not surprising, therefore, that in Aurobindo's opinion, "Nationalism is not a mere political programme, nationalism ...

Secularism and liberation: perspectives and strategies for India today - Page 111 - Rudolf C. Heredia, Edward Mathias, Indian Social Institute - 1995 - Another thinker and a practising nationalist, Sri Aurobindo, conceptualized politics and political action similarly. He considered India as his motherland, which to him symbolised a spiritual as well as a geographical entity. During the British rule, ...

India's Freedom Movement: Legacy of Bipin Chandra Pal - Page 104 - Binay Bhattacharya - 2007 - Preview - More editions ... advocated by Bipin Chandra Pal, Aurobindo Ghose and in the vision of Hindu rashtra viewed by M.S. Golwalker and his followers. Serving ... In post-colonial India it is difficult to conceptualise nation state in terms of religious particularism.

Colonialism, Tradition, and Reform: An Analysis of Gandhi's ... - Page 57 - Bhikhu C. Parekh - 1999 - Preview - More editions Lala Lajpat Rai, Aurobindo, the later Narmada Shankar, Tilak, Motilal Nehru and the early Gandhi, thought that British ... an opportunity to turn the corner. Like their rulers, they too conceptualised the colonial encounter in pedagogical terms.

World Government and Thakur Sen Negi - Page 201 - M. G. Chitkara - 1999 - Preview - More editions old escatology but grouped together under the name of "Integral Humanism" by Sri Aurobindo. ... Nation is conceptualised as having : (a) geographical territory and its inhabitants as its body, (b) the sense of belonging to the nation creates a ...

Evolutionary, Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 36 - Michael Leicht - 2008 - Preview The idea of involution-evolution is something new for the Western setting of the debate. But we must ask, whether the spirit has really reached its zenith in Aurobindo in its process of increased self-awareness? - Aurobindo has conceptualised his ...

Transaction - Indian Institute of World Culture - Issue 97 - Page 17 - Indian Institute of World Culture - 1996 - Through their mystical and transcendental experience, Hindus conceptualized many subtle issues, such as: mind is ... as has been testified by many saints and sages throughout the ages and by Ramakrishna and Aurobindo in recent times.

Journal of Indian Council of Philosophical Research - Volume 16 - Page 105 - Indian Council of Philosophical Research - 1998 - Dharmakirti explains that person's success by saying that his/her conceptualized cognition of the jewel, although erroneous, ... V. Kapali Sastri, Dipti Publications, Sri Aurobindo Does Dharmakirti Embrace a Pragmatic Theory of Truth?

Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical ... - Page 21 - Debi Prasad Chattopadhyaya - 1988 - Preview It is a materialistic way of putting what Sri Aurobindo means by saying that it is in the human mind that Nature ... To bring Nature into an organic unity with man it has first to be grasped, then controlled, and finally socialised and humanised.

Indian Wisdom and International Peace: From the Vedas & Lord ... - Page 35 - R N. Vyas, Vyas R N - 1987 - Preview Aurobindo is full of praise for this religion of humanity. This religion has great utility. It has 'humanised society, humanised law and punishment, humanized the outlook of man on man, abolished legalised torture and the cruder forms of ...

Soul And Structure Of Governance In India - Page 307 - Jagmohan - 2005 - Preview - More editions What did Sri Aurobindo mean when he talked of India's destiny and India's religion?... had innate faith in the inherent strength of Indian culture, and interpreted Hinduism as a positive and elevating force for ennobling and humanising society.

Philosophy Of Education - Page 222 - S.S. Chandra, S.S. Chandra & Rajendra Kumar Sharma - 2006 - Preview - More editions This perfectionism is the strength and this again is the weakness of Sri Aurobindo's philosophy of education. In tune with ... In other words this requires divine perfection. 

Sri Aurobindo's treatment of Hindu myth - Page 11 - Jan Feys - 1983 - Sri Aurobindo is conscious of the transposition the myth has thus been subjected to, whether by Kalidasa or by himself matters little, for Aurobindo in any case subscribes to the humanising interpretation. "It is therefore", he says, "one of the...

Contemporary Indian Writing in English: Critical Perceptions - Part 2 - Page 319 - N. D. R. Chandra - 2005 - Full view - More editions ... English and American poetry, and constantly exposing himself also to the humanising influence of Sanskrit classics. He is a ... However by 1961 Lal had tailored his position and stated "Sri Aurobindo happens to be our Milton, and Toru Dutt, ...

Towards eternity; Sri Aurobindo birth centenary volume, 15th ... - Page 73 - Aurobindo Ghose, V. Madhusudan Reddy - 1973 - But to appreciate the revelation, one must keep in mind that Sri Aurobindo is treading the domain of the superhuman, the ultra-natural, and his aim is not to humanise and naturalise them altogether. Indeed poetry of a fine order is possible to a completely humanised and naturalised mysticism as in the lyrics of the ... Sri Aurobindo--the poet - Volume 2, Part 4 - Page 47 - Kaikhushru Dhunjibhoy Sethna – 1999 The poetry of Sri Aurobindo: a journey from ego to self - Page 130 - Kishor Gandhi - 2001

Sri Aurobindo: The foundations on Indian culture and the ... - Page 290 - Aurobindo Ghose - 1970 -  admitted as is sufficient to humanise the appeal and the significance. The poet makes us conscious of the immense forces that are behind our life and sets his action in a magnificent epic scenery, the great imperial city, the ...

Encyclopaedia Eminent Thinkers (vol. : 17 The Political Thought Of ... - Page 46 - Jai Narain Sharma - 2008 - Preview - More editions One speaks of Iqbal and Sri Aurobindo as cures for the contemporary dehumanisation caused by the scientific culture, ... of dehumanised culture might produce some sort of neo-primitivism. which instead of humanising our behaviour makes it ...

A century's salutation to Sri Aurobindo - Page 62 - Nolini Kanta Gupta - 1972 - Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and ...

Dharma of the twenty-first century: theological-ethical paradigm shift - Page 118 - Somen Das - 1996 - Even, Malhotra had noted that Aurobindo denied reality to the world apart from Brahman But according to Malhotra, all the ... Reinterpretation of the Absolute It is significant to note that in modern time there is a concerted effort to humanise the...

Indian journal of social science - Volume 7 - Page 152 Indian Council of Social Science Research - 1994 - But from Sri Aurobindo we learn of the urgent need to spiritualise our humanity as we are beginning our work of humanising our modernity. Ananta Giri Ravi Matthai Centre for Educational Innovation Indian Institute of Management ...

Sri Aurobindo stressed that a radical transformation of human nature is indispensable

Sri Aurobindo: A Contemporary Reader - Sachidananda Mohanty - 2012 - Preview - More editions It is worth noting that, in early life, Sri Aurobindo was an agnostic who turned a believer; a radical transformation indeed! Sri Aurobindo had once said, tongue-in-cheek: 'I shall have to write my ...

The Lives of Sri Aurobindo - Page 130 - Peter Heehs - 2008 - Preview - More editions Certainly he was not a great builder or steady worker. But his radical interventions opened up paths that others could hardly imagine. Aurobindo was always most comfortable when working “behind the scenes.” When the Bande Mataram ...

Tradition and the Rhetoric of Right: Popular Political Argument in ... - Page 72 - David J. Lorenzo - 1999 - Preview In Aurobindoism, and in radical Calvinism and Protestant antinomianism, there is no need to renounce the world so long as we participate in God's will. To be "saved" (or "transformed" in Aurobindo's vocabulary) means that material activity ...

An Analysis of Sri Aurobindo's - Page vii - Roy Posner - Full view An Extraordinary Vision of the Future In one sense, Sri Aurobindo is the most radical of radicals. He begins with the extraordinary assertion that we humans might not be the ultimate form of life to emerge on earth. That we are likely to witness ...

Rescuing History from the Nation: Questioning Narratives of Modern ... - Page 78 - Prasenjit Duara - 1997 - Preview - More editions Aurobindo emphasized Advaita Hinduism, a radically monistic faith which believes in the unity of all being and denies the reality of the many particular entities in the universe. In this highly abstract system, a communal framework was created...

The Phenomenon of Teilhard: Prophet for a New Age - Page 119 - David H. Lane - 1996 - Preview He stressed that if humanity is to survive, a radical transformation of human nature is indispensable. For Aurobindo "it is only the full emergence of the soul, the full descent of the native light and power of the Spirit and the consequent ...

Philosophies Of Education - Page 207 - A. S. Seetharamu - 1978 - Preview - More editions In this book, analysing the growth and decay of societies Aurobindo points out that "the radical defect of all civilisations has been the neglect of the spiritual element, the soul in which is man's true being". Economic prosperity and social ...

Political Philosophy Of Sri Aurobindo - Page 462 - V. P. Varma - 1990 - Preview - More editions Hence, his famous theory of the philosopher-ruler is meant as a radical technique to reform the corrupt City-States. Aurobindo also stresses the growth of a spiritualized society governed not by coercive agencies but by an inner ...

Perspectives on Sri Aurobindo's poetry, plays, and criticism - Page 144 - Amrita Paresh Patel, Jaydipsinh Dodiya - 2002 - Full view - More editions In a radical reinterpretaion of the English critical tradition, Terry Eagleton has shown how criticism was a tool of social protest in the eighteenth century and then how it acquired the status as a class 'possession'. Similarly, Sri Aurobindo ...

Poetic Plays of Sri Aurobindo - Page xx - Bimal Narayan Thakur - 2004 - Preview - More editions"The Viziers of Bassora depicts the education and fate of two radically opposite temperaments with basically different orientations of the energies of life”... Aurobindo are not sign-board characters of morality plays nor are they dressed-up ideas.

Encyclopaedia of Indian Literature: sasay to zorgot - Volume 5 - Page 3881 - Mohan Lal - 1992 - Preview - More editions When late in life Sri Aurobindo embarked upon the adventure of a radical recast and transformation of Savitri, he had the double objective of dramatising the battle of mankind for eternal life and shaping the English language as a vehicle for mantric poetry...

The Political Thought of Aurobindo (Encyclopaedia of Eminent Thinkers) - Page 23 - K. S. Bharathi - 1998 - Preview On April 24, 1951, the mother of the Ashram said, "Sri Aurobindo is present in our midst, and with all the power of his creative genius he presides over the formation of the University Centre which for ... He gave a radical philosophy to politics.

ICSE History & Civics X - Page 108 - Sudeshna Sengupta - Preview Inspiring speeches and writings and the attitude of Radicals like Tilak and Aurobindo Ghosh paved the way for future revolutionaries like Bhagat Singh, Sukhdev and Chandrashekhar Azad, who laid down their lives for their motherland.

Reflections From Shillong: Speeches Of M.M. Jacob (vol. Iii) - Page 81 - David R. Syiemlieh - 2005 - Preview - More editions ... radical or nationalist counterparts — Bal Gangadhar Tilak, Bipin Chandra Pal, Lajpat Rai and of course Sri Aurobindo. Among all the Congress leaders Sri Aurobindo was special and singular, because he was the supra-conscient intellectual, ...

Mass Communication In India: A Sociological Perspective - Page 68 - J V Vilanilam - 2005 - Preview - More editions Gokhale, Ranade, Annie Besant, Motilal Nehru, Pherozeshah Mehta and Dinshaw Waccha were considered moderates. Bal Gangadhar Tilak, Bipin Chandra Pal, Lala Lajpat Rai and Aurobindo Ghosh were called extremists and radicals.

Sri Aurobindo, his life unique - Page 208 - Rishabhchand - 1981 - ... by his intuition and inspiration, Tilak and Sri Aurobindo were the twin most creative forces in contemporary Indian politics ... and rendered immense help to Sri Aurobindo's radical endeavours to inculcate the true spirit of Swadeshi, inspire an...

Esalen: America and the Religion of No Religion - Page 60 - Jeffrey J. Kripal - 2007 - Preview - More editions Aurobindo had died in 1950, but the Mother was still alive and active, running an ashram that Aurobindo had called his ... spiritual monarchies, as we have repeatedly learned over the last forty years, do not do well with democratic values like radical individualism, human equality, and the freedom of expression.

The Ways and Power of Love: Types, Factors, and Techniques of ... - Page 222 - Pitirim A. Sorokin - 2002 - Preview - More editions ... transfiguration of Chaitanya. Escape from a deadly danger played the role of precipitant for St. Tychon. The shock of his first imprisonment by the English precipitated Sri Aurobindo's conversion from an atheist and radical political fighter...

Imperial Encounters: Religion and Modernity in India and Britain - Page 103 - Peter Van Der Veer - 2001 - Preview - More editions The language of masculinity as a counterpoint to colonial emasculation has been crucial not only to the RSS but to all radical Hindu movements, starting with Bengali anticolonial "terrorists" such as Aurobindo Ghosh (1872-1950), the later ...

Sri Aurobindo Ghose: the dweller in the lands of silence - Page 133 - William Kluback, Michael Finkenthal - 2001 - Sri Aurobindo spoke carefully about sex condemning neither abstinence nor indulgence. After speaking about abstinence as a ... We stand before radical changes in relationships between mind and body. We have experienced the Gulag and ...

From East to West: Odyssey of a Soul - Roy Bhaskar - 2012 - Preview - More editions In this radical book, Roy Bhaskar expands his philosophy of critical realism with an audacious re-synthesis of many aspects of Western and Eastern thought.