Sri Aurobindo's Copernican revolution in Vedic hermeneutics

The philosophy of integralism, or, The metaphysical synthesis ... - Page 81 - Haridas Chaudhuri - 1954 - Russell says that the notion of the universe is traceable to an anthropocentric outlook generated by the geocentricism of pre-Copernican astronomy. But he conveniently turns a blind eye to the fact that the advocates of one all-embracing ...

On Samuel Hugo Bergman's Philosophy - Page 39 Abraham Zvie Bar-On - 1986 - Preview - More editions ... a revolution in modern philosophy, which in Bergman's view was not less important than his "Copernican Revolution". ... To express his admiration Bergman quoted the words of the renowned Hindu thinker Sri Aurobindo: Man must be ...

Sri Aurobindo circle - Issue 32 - Page 91 - Aurobindo Ghose, Sri Aurobindo Ashram, Sri Aurobindo Society - 1976 - and more in the evolving ... The New Copernican Revolution, as it is called, proposes a profounder change in the scientific picture and paradigm itself. And as Kuhn puts it, when ...

Collected Works of Nolini Kanta Gupta: The Yoga of Sri Aurobindo - Page 137 - Nolini Kanta Gupta - 1972 - ... and link up mind and intellect with that reality. This is the Copernican revolution that Science brought about in the modern outlook. Philosophers like Kant or Berkeley may say another thing and even science itself just nowadays may appear.

Annual - Page 78 - Sri Aurobindo mandir, Calcutta - 1982 - the rise of a Fuehrer or a Dictator seems to have been a ... That is not the Copernican revolution that is needed in the social body today. Money was always a power and those who had money were always ...

The Advent - Volumes 27-28 - Page 25 - Sri Aurobindo Ashram - 1970 - SCIENCE AND ... It was this world-picture, accommodated to the practical needs of science and supported by theological orthodoxy, which became the target of the so-called "Copernican Revolution". We must notice ...

Sri Aurobindo's philosophy of evolution - Page 34 - V. Madhusudan Reddy - 1966 - ... yet confirmed, *In the words of the physicist Niels Bohr, " We are both spectators and actors in the great drama of existence." was regarded as the centre of the universe. The Copernican 

Sri Aurobindo: a biography and a history - Volume 2 - Page 1223 - K. R. Srinivasa Iyengar - 1972 - Writing of the essential character of the poem, Sri Aurobindo wrote in 1947: Savitri is the record of a seeing, of an experience which is not of the common kind and is often. " ibid., p. 864. 66 ibid., p. 829. In terms of Copernican astronomy, of s ...

Bharata manisha quarterly - Volume 4 - Page 19 - 1978 - Sri Aurobindo's is such a Copernican revolution as his method of symbolic interpretation of the Veda provides the secret key to unravel the spiritual ... Herein lies the significance of Sri Aurobindo's Copernican revolution in Vedic hermeneutics.

The Theosophist - Volume 92 - Page 111 - Helena Petrovna Blavatsky, Henry Steel Olcott, Annie Wood Besant - 1970 - The matter is excellently summed up as usual by Aurobindo, who is acutely conscious of the need to make humanly ... as was the Copernican recovery of helio-centricity to the preceding ignorance in regard to the operation of our Solar system.

The Hindu quest for the perfection of man - Page 165 - Troy Wilson Organ - 1970 - ... the Copernican, the Darwinian, the Marxian, and the Freudian to challenge the fundamental assumptions upon which ... In Hinduism the Westerner can look in upon Aurobindo, "The Indian Conception of Life," The Indian Philosophical ...

Prabuddha bharata: or awakened India - Volume 91 - Page 283 - Vivekananda (Swami), Advaita Ashrama - 1986 - Often the revolutions of the modern centuries (Copernican. Industrial. French, Darwinian and the ... Aurobindo as a modern Jnani and Gandhi as a modern Karma-yogi have paved the path to moksha. Professional academic philosophers like ...

Nivedita commemoration volume - Page 247 - Sister Nivedita, Amiya Kumar Mazumdar - 1968 - SRI AUROBINDO'S CONCEPT OF MAN A NEO-KANTIAN REVIEW D. P. CHATTOPADHYAYA If philosophy is defined in ... Since the days of Kant and primarily because of his (anthropocentric) Copernican Revolution this view has become ...

Philosophical consciousness and scientific knowledge: conceptual ... - Page 107 - Debi Prasad Chattopadhyaya, Ashoke Kumar Sen Gupta, Project of History of Indian Science, Philosophy, and Culture. Sub Project: Consciousness, Science, Society, Value, and Yoga - 2004 -  ... in the Interuniversal Essence while experiencing an unfolding of the nested hierarchy of Being (Sri Aurobindo). ... universe we inhabit almost the same way Copernican Revolution demolished the unique position of the Earth in the cosmos.

The moon of Hoa Binh: a novel - Volume 2 - Page 588 - Nha Trang Công Huyè̂n Tôn Nữ, William L. Pensinger - 1994 - "He [Steiner] credits Goethe with a discovery of a Copernican scale: the Beautiful is not, as 'Platonic' art theory asserts, ... himself in agreement with Webern (not to mention with the objectives Aurobindo had in mind for the practice of yoga).

No other name?: a critical survey of Christian attitudes toward ... - Page 149 - Paul F. Knitter - 1985 - He appeals to Sri Aurobindo's "logic of the Infinite": all we can say about the ultimate reality is much more a matter of ... A New Christology Hick does not evade the implications of his Copernican revolution: "This paradigm shift involves a ...

Newsletter - Volume 9, Issues 1-14 - Page 9 - Institute of Noetic Sciences - 1981 - ... as diverse as Aldous Huxley, Teilhard de Chardin, Sri Aurobindo, Joseph Campbell, Michael Polanyi, and Carl jung. ... as the Industrial Revolution, and simultaneously a conceptual revolution as shaking as the Copernican Revolution.

Spiritual practice contains its fair share of relaxation and hedonic moments

Should India be Secular or Hindu? Hindu Human Rights Online ... Ranbir Singh February 17, 2013

Cromwell’s Puritan dictatorship even banned Christmas. Protestantism emphasised the centrality of text and text alone as the word of god and the basis of religion. Enlightenment thinkers applied this to all religions. So when the Orientalists came to India and tried to categorise the culture, they ignored much of the customs and traditions in favour of what could specifically be found in texts. This was the only paradigm that they could use when confronted with a bewildering array of what became known as Hinduism. So anything in religious text such as Vedas formed the canon of Hinduism. All else was custom, tradition, tribalism or culture. It is that thinking which has lasted until today in defining secularism in India. The Enlightenment differentiated between sacred and profane, between religion and culture.

The very young Marx from Love of All Wisdom by Amod Lele

Hegel also considered himself to be an orthodox Christian. The greatest minds of the following generations – Ludwig Feuerbach, David Strauss, Marx – did not. They considered themselves Hegelian, yet they were against the gods… That atheism is at the heart of Marx’s dissertation… Marx turns his focus to two lesser-known figures, Epicurus and Democritus… The topic of his dissertation is Epicurus; Democritus’s role is merely to illustrate why Epicurus is so great…  The gods are just as distant in Epicurus’s explanations; he can look like a precursor of Darwin. And so it was to Epicurus that Marx turned as an inspiration for his still-developing atheist Hegelianism.

(title unknown) from enowning Robert Mugerauer on tenderness. 

“Tenderness, according to Heidegger, is used by Hölderlin to indicate the native essence of the Greek: their art of showing, letting appear what shows itself purely and thereby presences.  For the Greeks, what brings the splendour of the presencing to appearance is the athletic warlike struggle of heroes (also consider Heraclìtus and Pìndar) and the power of reflection (die Reflexionskraft) (HEH 166).” P. 414 HEH: Hölderlin's Erde und Himmel.

The Being behind Hitler Science Of Spirituality Blog on ... By: Martin Sobieroj on Feb 18, 2013 Source : Mother's Agenda, 12 January 1965

(Regarding an old "Playground Talk" of March 8, 1951, in which Mother spoke of the being that possessed and "guided" Hitler: … As for Sri Aurobindo ... (you know that there is a place in Russia where they were defeated [ii]), Sri Aurobindo had foreseen the defeat and had worked the night...

JOSHUA RAMEY’S ACADEMIC GNOSIS: Non-philosophy is the yoga of philosophy Posted on February 16, 2013 - Terence Blake ‏@TPBlake

“Spiritual ordeal” is too one-sided a vision of spiritual practice, which includes ordeals, but contains also its fair share of relaxation and hedonic moments. I “see” it as a process psychic and collective individuation, as Simondon and Stiegler call it. There is no necessary dualism between philosophy and individuation, and Deleuze is a shining (in the sense of Dreyfus and Kelly’s ALL THINGS SHINING) example of their co-existence and superposition.

Gilles Quispel once declared that “Alchemy is the yoga of Gnosticism”, that is to say the actual experiential and transformative practice that subtends and is subtended by Gnostic theoretical creation. One could reformulate this as “Non-philosophy is the yoga of philosophy”. 

Against Holism: The Argument from Entropy from Larval Subjects

Order never comes for free, but always requires operations, energy, and work precisely because it’s more probable for anything to be related to anything else, than for anything to maintain improbable and selective relations to a delimited range of elements in the order of being. “Onto-cartography” would be the investigation of the mechanisms by which improbable orders are maintained; and would therefore include investigations of discursive mechanisms (not surprisingly, the favorite of the humanities), chronopolotical mechanisms, geographical mechanisms (geopolitics), and thermopolitical mechanisms.  Whenever encountering an order in the social and political world we should be surprised and ask ourselves how it maintains itself.  In understanding how it maintains itself, we can begin to devise strategies undermine it where those negentropic mechanisms are oppressive.

All of this aside, we now see a third argument against holism.  A world in which everything is related to everything else is identical to the definition of a highly entropic system.  It is a world where no inferences can be made to other elements precisely because there’s an equal probability of anything being related to anything else.  Such a world would be a world of Brownian motion, where there was no language, mathematics, ecologies, or social orders, precisely because all of these orders are orders in which relations between elements are selective or improbable.  As Deleuze said of Hegel’s categories, the world proposed by holists is a world that is too baggy, too ill fitted, to get at the real of the world that we, in fact, encounter.

The Multiple Strands of the Mental Being « Sri Aurobindo Studies

There is the practical mind that involves itself with the physical and vital levels of existence and works to manage and utilize them to best advantage; there is also a higher mind of thought and concept, as well as an aesthetic and an emotional aspect that weave the complex fabric that we consider to be mental functioning. Sri Aurobindo explains: “The mental energy divides itself and runs in many directions, has an ascending scale of the levels of its action, a great variety and ...”

It is not simply the complexity of these different energies and levels of action that we have to contend with; we also have to take into account the varying concentration and intensity of the energy put forth within each of these lines. A weak force will soon be deflected, drowned out or watered down by the myriad other active forces around it and with which it needs to contend.

Her hooded eagles of significance from Savitri

It is here she loses herself into Infinity the way the crested eagles of thought fly into the sky of the Unknowable… Wherever he looked, he saw the veiled and seeking Force, she an exiled goddess building mimic heavens, a Sphinx gazing at the Sun.

Why do some people get angry and mad when you mention alternative medicine, the mind and the soul? Here's one person that explains it. ... if that force can be made to work freely, drugs are at once superfluous. Sri Aurobindo 

Professor's opacity as a productive principle

Comment on Sri Aurobindo on Nationalism by Sandeep February 4, 2013

The Uttarpara speech was made after deep God-realization, although it has been misinterpreted and appropriated for sectarian purposes by those who do not understand the universality of Sanatana Dharma. I don’t think he ever rejected the speech, because the same theme is repeated in the “five dreams” message he gave when India became free in 1947.

Jabberwock: Divine savages and “real” truth 17 Oct 2011 [Did a shorter version of this for my Sunday Guardian books column]

There is no such thing as an “objective” reader or reviewer – our feelings about a book are shaped by many things working in conjunction: personal experiences, biases, genetic makeup, level of engagement with a subject, and so on. The best a reviewer can do is to admit the necessary subjectivity of his perspective and then tackle a book as honestly as possible.

The Other Tale of Indian Modernity: Savita Singh by Pratilipi Blog January 30, 2013

As an interpreter invariably does while understanding the truth, I too do not presume that the entire truth lies in the text itself. For, after the truth has been communicated to the readers, and some clarity has been brought to the text compared to its previous reading, the truth still remains. Truth perhaps is a remainder. In the light of this position on ...

Teaching, ISA’s, and the Pedagogy of Alienation from Larval Subjects January 30, 2008 

It was Freud, Nietzsche, and Marx who taught us that the subject is split or barred, and that our relationship to ourselves is characterized by a fundamental meconaissance. In the Freudo-Nietzschean constellation, this split is between the conscious ego that takes itself to be the one calling the shots, and those acephalous unconscious desires or that unconscious will of which we are but an effect. It is this unconscious desire or will that is calling the shots, not the sovereign ego. In the case of Marx, this split nature of the subject is located in the way we are caught up in social relations that exceed our conscious intentionality, functioning as determinants of our action…

Hume begins with an obvious “common sense” thesis about how we come to know– “all knowledge originates in sensations” –yet in holding fast to this thesis he unsettles all our common sense about knowledge and the world. Husserl begins with an obvious thesis– “look at the things themselves!” –yet in executing this project he unsettles our assumptions about what it is to experience the world and objects, opening a vast domain that continues to challenge central assumptions in cognitive science, psychology, the social sciences, etc. 5:27 am

Great Moments in the Classroom from Larval Subjects January 31, 2008 Students shuffling out of the classroom after a discussion of Platonic realism and the possibility of transcendent, objective values independent of culture, history, and individual determination.

STUDENT: “This class is impossible.”
ME (Alarmed): “Why?”
STUDENT: “We come in here thinking we understand the world and now we discover that everything we think might be mistaken.”

larvalsubjects Says: February 2, 2008 at 4:33 pm

I think what was most important in the comment was the statement that “everything we think might be mistaken”. That is, the conditional. The world becoming questionable or mysterious is a condition, I think, for practicing philosophy. In the philosophy classroom– especially at the introductory level –I believe the production of this space of the question is the most important and significant thing to be accomplished. That is, the teaching of philosophy shouldn’t be about demonstrating a particular doctrine, nor is it simply about acquainting students with a variety of different philosophical positions (though that’s important), but is rather about opening the space of questionability as such.

larvalsubjects Says: February 3, 2008 at 8:47 pm

I go back and forth on the question of whether anything should be pushed in the classroom. In part I think about Socrates and how you can never pin down what his position might be or if he even has one. In part I think about the nature of the analyst’s position in the analytic setting, where the analyst sets his own desire to the side so that the analysand might discover his or her own desire. It seems to me that this opacity of the professors own positions can function as a sort of productive principle where the students progressively discover their own thought as they try to figure out what it is that the professor thinks or wants. I guess in my own teaching I try to advocate fully for whatever material it is I’m teaching. One moment I’ll be vigorously defending Kierkegaard or Augustine, only to shift to Lucretius or Nietzsche. I’ll bring critical tools to bear on one tradition from another tradition, and so on. I can’t decide whether there’s a principle behind this or not. I would like to think that part of the aim is to undermine attachments to the professor as “master”. Here I always think back to Deleuze’s remark that “the best teachers are never those who say ‘do as I do’ (representation), but who invite to ‘do with me’”.

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

Hind Swaraj's children vs. Labourers in the quarries of the gods

Comment on How do movies affect yoga practice? from Comments for IYSATM by Sandeep

This is the Western model that Indians currently want to emulate. Large sections of India is currently enamoured by the desire to mimic the American lifestyle. There is lot of money flowing into the country and this has boosted people’s aspirations… They take pride in being “secular” – which means they have no value system other than some minimal ethical principles.  

Tradition and the Rhetoric of Right: Popular Political Argument in ... - Page 53 - David J. Lorenzo - 1999 - Preview But, despite these circumstances, Aurobindo managed to win a scholarship to Kings College, Cambridge, where he read the Classical Tripos. While earning a "first" in the first part of the Classical Tripos, his poverty continued to haunt him.

The Lives of Sri Aurobindo - Page 23 - Peter Heehs - 2008 - Preview - More editions ... whole way of life, which was simple and penurious in the extreme, is against this: they were due entirely to circumstances beyond his control. Despite his heavy load and relative poverty, Aurobindo passed two happy years at Cambridge.

Sri Aurobindo - Volume 1 - Page 807 - Aurobindo Ghose - 1970 - The increasing poverty of the masses has been the subject of innumerable pamphlets, speeches and newspaper articles, but we are apt to think our duty done when we have proved that the poverty problem is there ; we leave the solution to ...

His Majesty's Opponent - Page 26 - Sugata Bose - 2012 - Preview - More editions Aurobindo had inspired Bengal's young revolutionaries of the Swadeshi era, before retiring into a life of religious ... This experience unfolded before him “a picture of real India, the India of the villages—where poverty stalks over the land, men ...

The Mother - Page 15 - Aurobindo Ghose, Sri Aurobindo - 1995 - Preview - More editions a certain distorting influence stamped on it ...Some even put a ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition. But this is an error; it leaves the power in the ...

Poverty and Sustainable Development: Concepts and Measures - Page 72 - Indian Economic Association. Conference, N. Sreenivas Iyengar - 2010 - Preview Sri Aurobindo, however, looked at it from the point of view of an organized society. He said: "The acceptance of poverty is noble and beneficial in a class or an individual, but it becomes fatal and pauperizes the life of its richness and expansion...

Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical ... - Page 137 - Debi Prasad Chattopadhyaya - 1988 - Preview To be good he is asked tc cultivate and realise the virtues of poverty and austerity… The pro-Marxist critique of bourgeois culture is understandable and to a certain extent acceptable to Sri Aurobindo.

Sociology, Ideology and Utopia: Socio-Political Philosophy of East ... - Page 46 - Debi Prasad Chattopadhyaya - 1997 - Preview - More editions If one accepts Sri Aurobindo's stricture against vulgar capitalism, it is difficult to see how one can consistently dissociate oneself from the protest against inequality, poverty and hunger of the majority of the humankind spread over the globe.

Sri Aurobindo circle - Volume 54 - Page 10 - Sri Aurobindo Ashram - 1998 - This was, of course, the message reiterated several decades later by Mahatma Gandhi. Sri Aurobindo was no armchair philosopher. He gave away with a natural ease. That is history. But his point was never poverty for the sake of poverty, but...

Readings in The Mother by Sri Aurobindo - Page 33 - Santosh Krinsky - 2012 - Preview Many religious orders enjoin a vow of poverty on those joining the monastery or convent. We find ... Sri Aurobindo's view of this matter differs from this long tradition: “...most spiritual disciplines insist on a complete self-control, detachment and ...

Empire, the National, and the Postcolonial, 1890-1920:Resistance ... - Page 54 - Elleke Boehmer - 2005 - Preview - More editions Along with its neo-Hinduist Renaissance, the second crucial element shaping nationalist sentiment in Bengal was what Aurobindo referred to as the 'one great fact . . . the terrible poverty of India and its rapid increase under British rule', that is...

Immortal Sarvoday - Page xvii - N.hazary - 2007 - Preview Aurobindo believed that India could be rescued from the state of decline and decadence, poverty and exploitation and could usher into a better life only through Swaraj. Tilak, Aurobindo and Gandhi worked for swadeshi and national education ...

Swami Vivekananda: Messiah of Resurgent India - Page 353 - P. R. Bhuyan - 2003 - Preview Besides, amidst wretchedness, poverty and starvation it is too difficult to preach Advaitism and realise the grand dream of ... Such consideration made Aurobindo a critic of the modern capitalism, which is characterised by oppression and ...

Life and Times of Netaji Subhas: From Cuttack to Cambridge, 1897-1921 - Page 105 - Adwaita P. Ganguly - 2001 - Preview - More editions Reading of Sri Aurobindo thus appeared to him 'refreshing' and 'inspiring' and he wished Aurobindo would come back in ... Those of you who are poor and obscure - I should like to see their poverty and obscurity devoted to the service of the ...

Netaji Subhas Chandra Bose and Indian Freedom Struggle (Set in 2 ... - Page 41 - Ratna Ghosh - 2006 - Preview - More editions Comparing Vivekananda's views on the Yogas with threat of Sri Aurobindo's conception of Yoga, Subhas Chandra wrote: ... Those of you who are poor and obscure — I should like to see your poverty and obscurity devoted to the service of the ...

Bhatkhande's Contribution to Music: A Historical Perspective - Page 26 - Nair Sobhana - 1989 - Preview - More editions At this time Aurobindo Ghosh flung himself into this movement and organised Sabhas, Samitis, Akharas and Ashrams ... a Bar-at-Law, he chose a life of self-imposed poverty, as he wanted to identify himself with the poverty-stricken masses.

Ascetic Culture: Renunciation and Wordly Engagement - Page 111 - Karigoudar Ishwaran - 1999 - Preview - More editions ... Sri Aurobindo and Sarvepalli Radhakrishnan. Three were monastics, and Gandhi lived a life guided by the monastic vows of chastity and poverty. It could be argued that the other three, Roy, Tagore and Radhakrishnan often functioned as ...

Sri Aurobindo and Iqbal: a comparative study of their philosophy - Page 6 - M. Rafique - 1974 - Iqbal condemned the doctrine of dissolution of the human self into the featureless Absolute as an ideal of inaction and poverty of life. This point becomes ... Just like Sri Aurobindo, he also holds self-fulfilment as the highest ideal of human life.

Management principles and practices - Page 90 - Raghubir Dayal, Peter Zachariah, Kireet Rajpal - 1996 - Preview - More editions Swami Nikhilananda contends that 'Religion has never been the cause of India's poverty; it is indifference to religious ... Sri Aurobindo's observation, as the most profound scholar-mystic of modern India, and probably no less an achiever than ...

Principles Of Education - Page 261 - S.S. Chandra, Rajendra Kumar Sharma - 2004 - Preview - More editions For example, it is now being recognized that the excessive increase in poverty in any one part of the world is almost certain to affect the ... Sri Aurobindo was a staunch internationalist, in spite of his very emphatic expression of nationalism.

Gandhi: The Traditional Roots Of Charisma - Page 62 - Susanne Hoeber Rudolph, Lloyd I. Rudolph - 1987 - Preview ... Vivekananda, Tagore, Aurobindo, and Gandhi himself played a significant part in shaping India's national identity and helping her to make ... Self-sufficient villages stand in the way of their quest for a release from poverty and dependence.

Makers of Modern India - Page 13 - Guha, Ramachandra Guha - 2011 - Preview - More editions Both were, in their own day, quite influential; yet (as with Radhakrishnan and Aurobindo) their influence has passed. ... The book was called Poverty and Un-British Rule in India; it chastised the rulers for focusing on draining wealth out of the...

Gandhi: 'Hind Swaraj' and Other Writings - Page xxxi - 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... 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, two works by the Moderates, Poverty and Un-British Rule in ...

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.

Violence denied: violence, non-violence and the rationalization of ... - Page 329 - Jan E. M. Houben, K. R. van Kooij - Preview In rather the same vein as in the piece from 1908, Aurobindo argues here that violence basically ... In Hind Swaraj, first published in 1908 in South Africa (in Gujarati), Gandhi says about 'soul-force': "The force implied in ...

Socialism Of Jawaharlal Nehru - Page ix - Rabindra Chandra Dutt - 1981 - Preview - More editions It was this kind of sterility of public debate and discussion which led Aurobindo Ghosh to write in Arya the following ... shells and rags of the past ... he would be- amazed by the extent of mental poverty, the immobility, the static repetition, the ...

Rashtriya Swayamsevak Sangh: National Upsurge - Page 130 - M. G. Chitkara - 2004 - Preview Sri Aurobindo was never tired of telling the people that "a great future for India could be built only on the spiritual greatness of her past". Swami ... 

In Another Country: Colonialism, Culture, and the English Novel in ... - Page 171 - Priya Joshi - 2002 - Preview - More editions The adaptations that Bankim made with such apparent ease in the Bengali novel were a lot harder in the English one, compounding Aurobindo Ghose's contention that for an Indian in the British empire "to be original in an acquired tongue is ...

From the Ruins of Empire: The Revolt Against the West and the ... - Pankaj Mishra - 2012 - As the British gunned down the last heirs to the Mughal Empire, burned down the Summer Palace in Beijing, or humiliated the bankrupt rulers of the Ottoman Empire, it was clear that for Asia to recover a vast intellectual effort would be ...

Conversations and Transformations: Toward a New Ethics of Self and ... - Ananta Kumar Giri - 2002 - Preview - More editions In this intriguing new book, Indian social theorist Ananta Kumar Giri issues a stirring call for scholars of contemporary social theory and practice to grapple with late modernity's most pressing social and political issues.

Between Jerusalem/Benare: Comparative Studies in Judaism and Hinduism - Page 265 - Hananya Goodman - 1994 - Preview - More editions ... of the poverty of the historic situation in their day, and despite the fact that full-fledged nationhood had yet to come into ... While in Kook's thinking this was deeply grounded in the messianic idea, there was nothing similar for Sri Aurobindo to ...

Postcolonial Philosophy of Religion - Page 97 - Purusottama Bilimoria, Andrew B. Irvine - 2009 - Preview - More editions In this Sri Aurobindo has the support of Bal Gangadhar Tilak who said: “The point is to have the entire control in our ... a purity of intention that incarnates itself in that particular caste that symbolises renunciative will and voluntary poverty.

The Golden Treasury Of Indo-Anglian Poetry (1828-1965) - Page 32 - Vinayak Krishna Gokak - 1970 - Preview - More editions ... J. Furtado's The Old Irani, Nissim Ezekiel's Night of the Scorpion and Enterprise, Karan Singh's The Seminar and Sri Aurobindo's A Dream of Surreal Science. It becomes even more bitter when the poets deal with poverty and social injustice ...

Victorian Vulgarity: Taste in Verbal and Visual Culture - Page 234 - Susan David Bernstein, Elsie B. Michie - 2009 - Preview For Coomaraswamy, commercialism promulgated the "increasing contrast between extremes of wealth and poverty, the ... The nationalist Aurobindo [Ghose] who led the Swadeshi national movement from 1905 to 1908 and defended the ...

Sri Aurobindo: The hour of God, and other writings - Page 103 - Aurobindo Ghose - The existence of poverty is the proof of an unjust and ill-organised society, and our public charities are but the first tardy awakening of the conscience of a robber. Valmikie, our ancient epic poet, includes among the signs of a just and ...

Sri Aurobindo Reader - Page 62 - Makarand Paranjape, Makarand - Preview ... its 'own style, just and precise and sins rather by economy of phrase than by excess, by over-pregnancy rather than by poverty of sense. ... A Retrospect of Vedic Theory Veda, then, is the creation

The Dialogue With Death (Sri Aurobindo`S Savitri, A Mystical Approach) - Page 208 - Rohit Mehta - 2003 - Preview - More editions Savitri was indeed impatient of the poverty of time and she wanted to spend in love, in one day, what would have been legitimate for a century. Such was the irresitible passion that seized Savitri. One year was too short a period, and her love ...

Rebirth & Karma - U.S. Edition - Page 22 - Sri Aurobindo, Ashram - 1992 - Preview Nature seems to start with an extraordinary poverty of original broad variative conceptions and to proceed to an extraordinary richness of her minuter consequential variations, which amounts to a forging of constant ...