Sri Aurobindo gave varied advice depending on the individual

Comment on Meditation by Sandeep from Comments for IYSATM by Sandeep

The advice Sri Aurobindo gave varied depending on the individual. Generally speaking, those who are over-eager for experiences are asked to ignore them, while those who can get fruitful guidance from them are asked to pay attention

Tweets Mar 4 - Savitri Era Party ‏@SavitriEraParty [Beyond the human Conference organized by Makarand Paranjape, Debashish Banerji, Richard Carlson, JNU, Feb 20-23, 2014] http://beyondthehuman.com/   - Mar 5 [Nishtha has translated hymns to Goddess Sarasvati in the Rig-Veda.] http://www.aurovilleradio.org/arts-a-culture/culture/3197-sarasvati-in-vedas … [Vedic Sacrifice in Savitri.] http://www.savitri.in/savitri/?q=content/mirror/the-vedic-sacrifice-savitri-i/05-mar-2013 … - Mar 5 Latour, Laruelle, Lovecraft, & Sri Aurobindo http://selforum.blogspot.in/2013/03/latour-laruelle-lovecraft-and-sri.html … The Meeting of the East and the West in Sri Aurobindo's Philosophy –SKM Mar 4 [Asian women’s film festival begins in Delhi tomorrow ~ Sri Aurobindo Centre for Art and Communication] http://thne.ws/WH5kKk  via @thehindu - 21 hrs [Vasantasena is a prostitute... prostitutes in the days of yore in India weren't looked down upon.] By Sandeep. B http://www.sandeepweb.com/2005/05/13/denigrating-indian-culture-eroticising-mricchakatika/ …  - 2 hrs [Our Hidden Secret Link - Sri Aurobindo, Rebirth and Karma, Section III, Chapter 16, The Higher Lines of Karma 144-145 ] http://www.lotuspress.com/item.php?item=990117 … - 3 hrs [Internatal Journey of the Soul Through Vital Or Mental Worlds Sri Aurobindo Studies 13 Oct. 2011 http://wp.me/pCLXM-Ky  via @wordpressdotcom -  View summary – 1 hr [an original dealing with modern problems in the light of the Indian spirit and ... to formulate a greater synthesis] http://kitturd.wordpress.com/2013/03/06/168/  -  View media - 14 hrs – [kittu reddy ‏@kitturd http://wp.me/s3bTx3-168  via @wordpressdotcom Sri Aurobindo on the way to awaken India  Retweeted by Savitri Era Party  View media] Mar 1Bipin ‏@I31p1n - @Back2Vedas Agree. Sri Aurobindo is the most learned man I have ever read of. At the same time Dayanand's Sanskrit knowledge was unparallel. Retweeted by Savitri Era Party -  View conversation - Mar 4 - Sathya Anand ‏@Saffronista - @mirzhaywire If interested, please read Aurobindo's The Secret of the Veda. I can mail a pdf later today if you want.  Retweeted by Savitri Era Party -  View conversation - 11 hrs - Vijay Vikram ‏@einvijay I do not treat Narendra Modi as a messiah as many of you do. Retweeted by Savitri Era Party - 30 mins - Sajid Bhombal ‏@SajidBhombal - @orsoraggiante Exactly; that is why I don't associate with MODI  Retweeted by Savitri Era Party -  View conversation

Evolutionary, Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 33 - Michael Leicht - 2008 - Preview It seems to me that as Nietzsche shifts the stress from Apollonian harmony and reason to Dionysian ecstasy and disorder Aurobindo has made a similar shift by worshipping the destructive Shiva instead of the creative Brahman! Madhusudan ...

Word from the Soul: Time, East/West Spirituality, and ... - Page 146 - Stuart Sovatsky - 1998 - Preview - More editions ... as Aurobindo, Nietzsche, Teilhard, Neumann, Gebser, Wilber, and others described, is far more of a spiritual nature than mere Darwinian adaptive evolutionism (and its widespread metanarratives and the eery eugenic technologies they still ...

Eros in Plato, Rousseau, and Nietzsche: The Politics of Infinity - Page 299 - Laurence D. Cooper - 2008 - Preview - More editions A somewhat more complete summary of this process and its underlying principle is offered by Ken Wilber as part of a ... of these systems cannot be experienced or deduced rationally, and nobody from Plotinus to Aurobindo thinks they can.

Secularism: The Hidden Origins of Disbelief - Page 269 - Mike King - 2007 - Wilber, as a Buddhist, is well aware of the great jnani traditions of meditation which ground and underpin Eastern non-devotional ... Nietzsche contributed with his unfortunate vision of the 'superman', and Martin Heidegger, the German philosopher who ... Wilber's spiritual historicism is deeply entrenched in the New Age, having made its way via Hegel through Sri Aurobindo and Teilhard de Chardin.

The radiance of being: understanding the grand integral vision : ... - Page 332 - Allan Combs - 2002 - The historical roots of deconstructionism as a kind of textual relativism can be found, in part at least, as early as Nietzsche. 30. In his exceptional ... E.g., Satprem, 1970/1984, Aurobindo, 1972a. 2. Laszlo, 1987a ... Smith, 1982; Wilber, 1983. 5.

A Sociable God - Page viii - Ken Wilber - 2005 - Preview - More editions Ken Wilber. example, posits no supreme being or God and centers around a rigorous program of mental training explicitly aimed ... After all, the great saints and sages, Buddha, Christ, Lao Tzu, Shankara, Aurobindo, and others have been said to represent ... James, Schopenhauer, Nietzsche, and Maslow, among others.

The Essential Ken Wilber - Page 153 - Ken Wilber - 1998 - Preview - More editions McDermott asks if we would ever hear polemic from the great spiritual philosophers, such as Aurobindo or James or Plotinus. ... Hegel, Kierkegaard, Nietzsche, Fichte, Schopenhauer, Schelling, Augustine, Origen, Plotinus, to name a very few. Ken Wilber in Dialogue: Conversations With Leading Transpersonal ... - Page 354 Donald Jay Rothberg, Sean Kelly, Sean M. Kelly - 1998 

Uncreated Timeless Self of Radiant Emptiness - Onliness ... - Page 21 - Martin Treon - 2009 - Preview - More editions Thus, to the extent that Wilber's brilliant insights (as I have more or less adequately interpreted them here) are reflected and ... order), among this total who were certainly influential: Plato, Plotinus, Nagarjuna, Sri Aurobindo, Sri Ramana Maharshi, Meister Eckhart, Shankara, ... F. Nietzsche, S. Kierkegaard, Teilhard de Chardin, Alfred Whitehead, Karl Marx, Ralph Waldo Emerson, Ferdinand de Saussure, ...

Life: Energies, Forces, and the Shaping of Life - Page 154 - Anna-Teresa Tymieniecka - 2002 - Preview - More editions Wilber is aware that referring to higher stages of consciousness may be subject to much controversy, among scientists ... Bergson said exactly that; and so did Toynbee and Tolstoy and James and Schopenhauer and Nietzsche and Maslow. ...Chardin, Jan Smuts, Jean Gebser, Arthur Koestler and Sri Aurobindo as a process unfolding hierarchically ever-higher wholes, inclusive, complex and integrated.

Encyclopaedia of Indian philosophy - Volume 2 - Page 218 - Vraj Kumar Pandey - 2007 - The Mother's preoccupation was with this stage of the supramental evolution of Sri Aurobindo's Yoga. ... lived at a very crucial moment in the history of thought when Marxist materialism, Nietzschean individualism and Freudian vitalism were popular and fashionable. ... The American philosopher Ken Wilber, although influenced by Aurobindo, has tried to reduce the reliance on metaphysics in Aurobindo's ...

Philosophers do do a lot of suppressed or unexpressed spiritual practices

Responses to "Prof. Reddy is a visionary who dreams of the unification of India and Pakistan"

koustav mukherjee January 22, 2013 at 9:04 am unification of Indian subcontinent has to be done. it is required to make India a superpower. Almost 90 percent of our present problems will be shorted out by the unification of India. Unification of India should be done on a urgent basis.

Md. Zahidur khan February 12, 2013 at 3:15 am Unification is a reality and once it will be done must. Fact is that when. Because partition was done based on some illogical matters and political failures and for some greedy persons. The result is not good enough for India, Pakistan and Bangladesh. So coming generation must reunified for their existence or hoping to be great power or from realization that unification lead them nothing than chaos.

Some thoughts on Darwin Day : Centre Right India by Aravindan Neelakandan

Every fundamentalist evangelist, a Wahabhi or an evangelical Christian or an ISKCON devotee, attacks evolution because it is a strong rebuttal to a literal interpretation of the scripture. If one part of the scripture – particularly one as central as the creation of the universe and life – becomes poetic and symbolic, then so does every other part of the scripture. Every part becomes subject to interpretation as per the inner spiritual needs of the individual. That is the last thing that a Wahabbist – or, for that matter, any religious fundamentalist – needs. If the Garden of Eden is only a poetic metaphor then what does that make of a hell fire and if I am to spread my religion by means of the fear of eternal damnation, what does that make of my evangelical career?

Hence the fervent attempts to reject evolution… Then there are also fundamentalist of the Indic variety who oppose evolution, on both theological grounds like ISKCON and because it is a ‘western’ import… Later Jesuit and anthropologist Teilhard de Chardin speculatively and geologist Vernadsky more emphatically ponder over the subject of how human evolution is qualitatively different and give us the concept of ‘noosphere’. And in Sri Aurobindo’s ‘Savitri’, evolution becomes an epic song of spiritual odyssey. In the poetry of Tamil poet Bharathi are lines which are artistic premonition of Gaia. All these show what theory of evolution can do to a culture, when embraced as a worldview and science – it at once broadens the canvas of human understanding and internalizes the spirituality. Let us just imagine: If every seminary, every madrassa, every Veda-padasala, were to teach its students evolution, how would their worldview change? 

ABA Journal - Feb 1962 - Page 155 Vol. 48, No. 2 - Magazine - Full view 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 ...

The Nonstyle of Misknown Nonnaming: A Response to Anthony Paul Smith’s The Misknown Desire of the Philosophers: On Evaluation and Hermeticism from An und für sich by joshua ramey

The tense relation between philosophy and hermeticism (increasingly, in my work, “hermeticism” is a generic term for the “spiritual sciences”) is a kind of double-cross. There is a kind of conflicting and twice-over short circuit between necessity and contingency that binds and blocks these two levels or modes of apprehension. On the one hand, philosophical concepts are grounded or founded upon a putatively universal appeal, an appeal to what would be or might be necessary for anyone with reason to assent to. On the other hand, there is the contingency of the perspective from which any such an appeal is made. I have argued in the book that philosophers themselves do a lot of work (and have a lot of work done to themselves) at the level of their perspective, having it shaped by a distinctive but often suppressed or unexpressed spirituality, a set of disciplines or practices that inform and potentially transform their explicit or stated concepts. (This is, incidentally, what the entire opening of Deleuze’s book Nietzsche and Philosophy is cryptically about).

Roman Markets and Polanyi's Pessimism from Adam Smith's Lost Legacy by Gavin Kennedy

I have expressed my criticism of Polanyi’s denial’s that markets were important features of classical societies, long before they became dominantly familiar in the modern period… Polanyi wrote during the 2^nd world war and had a pessimistic outlook. Those developing countries that have and are now breaking through to and beyond the $1 a day income levels or the bulk of their populations – elites in all human societies known to mankind have always done better than majority of their populations in all economic systems – have or are now experiencing the positive effect of markets on their desperate situations. 

These are the consequence of the only Great Transformation that matters: the raising the living standards of the desperately poor by growing their market economies. The angst felt by intellectuals in their comfortable circumstances at what is happening is vulnerable to the question of what do they suggest that is practical as a workable alternative, given the experience of actual collapse of 20^th-century socialist non-market experiments?

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’”.

Sri Aurobindo's messianism was based on his teleological concept of spiritual evolution

South-Zone Tibetan Parliamentary Delegation called upon Speaker ...  by jamphel

The members of the Auroville unanimously raised their concern and solidarity over Tibet and pledge to write articles and books on the current crisis in Tibet. The talk was later aired in the Auroville Community Radio. The following day, the delegates called upon, Sri Manoj Das Gupta, International Head and the Managing Trustee of Sri Aurobindo Ashram and apprised him of the Tibet situation.

Sri Manoj warmly received the delegates at his office and discussed the issue of Tibet in depth with them. He also reminded the delegates that the great late Mother of Sri Aurobindo supported the Tibetan people and their struggle. And that during a meeting with His Holiness the Dalai Lama in January 1973, the Mother told the Dalai Lama that Tibet will be free one day.

Sri Manoj further assured the delegates that Tibet has the truth and the spiritual power and will definitely succeed in the end. ‘Of course China will definitely change and Tibet will regain its freedom’, he stressed. Sri Manoj however stated that though he did appreciate and understand their sentiments of the Tibetan self-immolators but he does not approve their action. ‘Self immolation is not a correct way. We need these young Tibetans for Tibet’. Bidding the delegation’s success, Mr. Das offered gifts produced by the Ashram inmates and raised his fist calling, ‘Victory’ ala Bod Gyalo.

IGNOU 2012-2013: IGNOU MPHILAU IGNOU Admission, Courses ...

Either successful completion of the SACAR Certificate Programme in Introduction to Sri Aurobindo Studies, or passing a SACAR entrance test that covers the ...

10m - Savitri Era Party ‏@SavitriEraParty - @TheRajarshi [Sri Aurobindo found the clue in the Vedic conception of ‘Vya̅hṛti’, the seven worlds. -C. Krishnamurthy] The Foundations of Psychological Theory in the Veda from Sri Aurobindo Society, Singapore - C. Krishnamurthy (chamathu2003@yahoo.co.uk)

Sri Aurobindo was convinced that the Vedantic and Puranic systems are identical and depend on the same idea of seven principles of subjective consciousness formulating themselves in seven objective worlds, thus giving him a total clarity on the symbolism.

Sri Aurobindo Society, Singapore: Light Flames Up

Mr. Jared Quek will continue with his series of talks based on three ofSri Aurobindo's seminal works - 'The Synthesis of Yoga', 'The Secret of the Veda' and 'The ...

SATTWA: the Principle of Knowledge and Harmony By: Ramesh Bijlani on Jan 17, 2013 2 responses Sattwic action is free from egoism, is not motivated by profit, and is yet enthusiastic. The sattwic person is attached neither to the work nor to its outcome, and yet puts his heart and soul into the work. When it comes to food, the sattwic person goes for what is good for the body, in just the right quantity – neither too much nor too little.

Sattwa does not come naturally to most of us. Either the rajas (the principle of dynamism and desires) in us tries to dominate it by introducing the desire for wealth, power, prestige or sensory pleasure; or the tamas (the principle of laziness) in us tempts us towards inactivity. Therefore, sattwa has to be cultivated by self-discipline – both inner and outer. At first it means voluntarily giving up several pleasures to which we have got accustomed. The process involves much suffering and struggle – a process that has been described by Sri Aurobindo as churning of our nature yielding at first bitter poison. But eventually the churning yields sweet nectar of enduring happiness. 

Karma Is a Complex Interaction, Not a Mechanical Law « Sri ...

Our surface nature, impelled by the force of desire, wants to believe that the law of karma operates in such a way as to provide material prosperity and well-being in return for our good acts in the realm of moral and ethical conduct; and similarly ...

Eco-Doom or Redemption: The Mad Movement and the Sixties ... by Seth Farber

Sri Aurobindo was the first great Eastern mystic to blend mysticism with messianism. Aurobindo and Mira Richard -- "the Mother"-- were themselves a mature manifestation of the same trend as the 1960s counter-culture.  It was no surprise that in the 1960s the Mother (then in her 80s) hailed the counter-culture as a spiritual breakthrough. Aurobindo who lived from 1872 to 1950  presaged the 1960s counter-culture: he fused the mystical and the messianic and his work provides the strongest refutation to all those who denigrate the  messianic Imaginary. From Aurobindo's perspective the messianic perspective completes the mystical experience -- the mystical experience is a portent of the messianic future.

The only other option is to reduce mysticism either to a consolation ("the opium of the people"), or to construe it as a Gnostic-type revelation revealing the lack of goodness of worldly existence. This is in fact the position of the Therevadan Buddhist -- once one is freed from ignorance and karma one will choose to forgo incarnations and to merge with non-being. 

Aurobindo revered the Hindu scriptures but he disagreed with the philosophers' interpretations. He eviscerated for example the interpretations of Sankara, India's most venerated philosopher, who claimed the world was an illusion and that only the Godhead (Brahman) was real. Aurobindo argued that it was this philosophical tendency that fostered and reflected the world-contempt and torpor of the East. The West on the other hand went to the other extreme in its embrace of materialism and its claim that mysticism was illusory. Aurobindo's acceptance of worldly existence was compatible with his devotion to changing the world. He had spent years as a revolutionary nationalist -- he was as well known in India as Gandhi. When he first returned to India after his education in Britain, he made it known that he was not interested in a mysticism that entailed renunciation of the world.  

His love of the world was reflected also in his full acceptance of the Feminine which found expression in his love for his spiritual partner, Mira Richard, known as the Mother -- they were a dual-power of God. "The Mother and I are one in two bodies." His life story assumed the mythic dimension of a man on the hinge of the messianic age -- so his profound Avataric witness and astute teleological perspective ought to have provided a basis for a spiritually informed political activism, but few people familiarized themselves with his work. (Ken Wilber often cited him.) Aurobindo's messianism was based on his teleological concept of spiritual evolution… Like Aurobindo Pinchbeck posits an evolutionary teleology: Despite the imminent chaos humanity is undergoing a "a natural process accompanying an evolutionary advance in human consciousness" (330). Like Aurobindo and Buber, Pinchbeck does not counsel either despair or complacency but a redemptive praxis. Like Aurobindo Pinchbeck realized that those who are aware have a great responsibility since "a desirable outcome can be realized if an elite vanguard overcomes all obstacles and prior conditioning to attain an intensified awareness of the situation, and then works efficiently and collaboratively to propagate this new paradigm across the earth" (331). 

The yogi and the mystic: a study in the spirituality of Sri ... - Page 19 - Jan Feys - 1977 - In jail Sri Aurobindo evolves from political to religious nationalism, and indeed to a universal Messianism. Even so, the Voice seems to enjoin something different still. The speech ends on the somewhat ambiguous note, casting a certain doubt ...

The life of a yogi - Page 38 - Jan Feys - 1976 - During his jail-term then Sri Aurobindo evolves from political nationalism to a universal Messianism. But not all is clear. Towards the end of his term in jail, he still struggles with the uncertainty as to what his mission is : "I do not know what work ...

Encyclopaedia of Hinduism - Volume 29 - Page 605 - Nagendra Kr Singh - 1997 - Tilak and Aurobindo entered the national scene with great goals for the country. They even displayed an element of messianism in their utterances. Aurobindo, for example, declares the mission of India in the following words: . . . Because God ...

Modern Indian political thought - Page 191 - Vishwanath Prasad Varma - 1971 - Aurobindo's leadership was recognized by the nationalists and he was made the president of the various nationalist conferences held at ... The notion of Messianism, the conception that India was rising Cf. Zacharias, Renascent India, p. 151 ...

The Indian journal of political science - Volume 19 - Page 20 - Indian Political Science Association - 1958 - But Aurobindo said that the political salvation of India was essential for the spiritual redemption of mankind. The notion of messianism, the conception that India was rising for shedding the glories of Sanatan Dharma in the world is very strong ... Political Thought and Leadership of Lokmanya Tilak - Page 15 - N. R. Inamdar - 1983 - Preview - The life and philosophy of Lokamanya Tilak: with excerpts from ... - Page 446 - Vishwanath Prasad Varma - 1978

Writing cultural history in colonial and postcolonial India - Page 69 - Henry Schwarz - 1997 - Leonard Gordon offers a more sympathetic view: Aurobindo's messianism is attributable to "birth, training, political role, martyrdom by imprisonment and especially the fact that he was chosen by God for glorious and important work."

Bengal: change and continuity - Issues 16-18 - Page 41 Robert Paul Beech, Mary Jane Beech, Ingrid Aall - 1971 - Aurobindo, demonstrating what Bolle calls "the urge to incorporate everything," has syncretically fused religious elements and national messianism. Aurobindo gives fallen India a mission to "aryanise the world.” in designing a world ...

Tantra: Sex, Secrecy, Politics and Power in the Study of Religion - Page 95 - Hugh B. Urban - 2007 - Preview - More editions Aurobindo . . . syncretized religious elements and national messianism. Aurobindo gives fellow Indians a mission to Aryanize' the world." The central figure of Bhawani Mandir is the goddess Sakti, who is nothing other than "pure power.

Encyclopaedia of Eminent Thinkers: The political thought of Aurobindo - Page 90 - K. S. Bharathi - 1998 - Preview The Indian people were facing a dangerous threat to their sense of self-esteem and their residues of personal, social and national integrity. Messianism developed as a necessary counterpoise to political and economic subjection. Aurobindo ...

Political Thinkers of Modern India - Page 98 - Adi Hormusji Doctor - 1997 - Preview This belief explains why Aurobindo, although he spoke as if appealing to the Hindus alone, was very keen to carry all ... and, finally, revivalism and the kindred concepts of messianism can encourage the belief of being a "chosen people" and ...

The Calcutta historical journal - Volumes 19-20 - Page 4 - University of Calcutta - 1998 - Whatever the so called 'progressives' might say, Bankim Chandra, Tilak and Bepin Pal do not possess the same ideological wavelength of Dayananda or Aurobindo.... A hard headed bania realism overcame a past-looking messianism.

The Spiritual Tourist - Mick Brown - 2010 - Preview - More editions Her vision and determination had fostered the growth not only of the Sri Aurobindo Ashram, but also – and this was ... But alongside her idealism, her unquenchable faith in the innate divinity of man, lay a clear streak of Messianism, and an ...

Sri Aurobindo's integral approach to political thought - Page 184 - Shiva Kumar Mital - 1981 - Secondly, it is strongly suffused with elements of messianism. As a revivalist, Sn Aurobindo looked to the ancient heroic periods of India's splendour and not to the revival of the decadent and moribund India of the eighteenth century, which by ...

Patna University journal - Volume 12 - Page 70 1958 - At such an hour Aurobindo's gospel and plan of human unity and a religion of humanity represent his great ... Revivalism and the kindred concept of messianism generate an attitude of racial pride and superiority and that can be a danger to ...

Ariel - Issues 56-62 - Page 35 - Israel. Miśrad ha-ḥuts - 1984 - Professor Bergman in his Jerusalem study, 1961 Aurobindo's "conversion" occurred in 1908 when an informer caused him to be imprisoned ... he asserted that, "This Indian visionary comes closest of all to the Jewish concept ofmessianism .

Mother India: monthly review of culture - Volume 34 - Page 339 - Sri Aurobindo Ashram - 1982 - make the magazine a unique cultural event. The aim ... It was a period of Messianism and of intense striving for a synthesis of art and religion. Various influences produced this new orientation of...

Ethical ideas in the world outlook of Swami Vivekananda, Lokamanya ... - Page 97 - Irina Pavlovna Chelysheva - 1989 - ... or his religious Messianism as expressed in his endeavour to present Vedanta (namely, its mystical elements) as a doctrine in which answers to all actual and global problems were to be found. It is, naturally, the first period of Sri Aurobindo's...

Political protest in Bengal: boycott and terrorism 1905-18 - Page 74 - Hiren Chakrabarti - 1992 - It may also be supposed, though we cannot prove it, that Aurobindo had some acquaintance with the Hebraic ideas of the chosen people, the Covenant and messianism and also the ideas of Herder and Hegel that the nation and the state ...

International relations - Volume 28 - Page 41 - Israel Institute of International Affairs - 1989 - Has the historian the right, the philosopher would ask, to bury the messianism which a Jehuda Halevi, a Nietzsche, a Soloviev or Aurobindo represented?" The question can be referred to the political pessimism of either Donoso Cortes or to ...

Journal of Research: Letters - Volumes 1-5 - Page 130 - Agra University - 1952 - In the interest of a more vigorous phase of human life than any that we have witnessed hitherto, Sri Aurobindo would, ... derived from his studies in human history and in cosmic and biological evolution and from the doctrine of Messianism.

The extremist challenge: India between 1890 and 1910 - Page 115 - Amales Tripathi - 1967 - 20 Aurobindo was already possessed of a messianism that saw in terms of a battle royal between devas and asuras, the forces of good and light and the forces of evil and darkness. "Politics is especially the business of the Kshatriya."

The Journal of the Bihar Research Society - Volumes 43-44 - Page 81 - Bihar Research Society - 1957 - ... obtained any great importance. Among some leaders of Indian nationalism the notion of spiritual messianism has been strong. Dayananda, Vivekananda, Gandhi and Aurobindo believed that India has a religious mission and message ...

The Library journal book review - Page 438 - R.R. Bowker Company - 1974 - REL Selections from the essential writings of Sri Aurobindo concerning his philosophy, his spiritual insights, and his vision of ... sources, but shows considerable originality in the basic themes, especially marked in his treatment of messianism.

Religion and society - Volume 23 - Page 60 - Christian Institute for the Study of Religion and Society, Bangalore - 1976 - of unitive vision is the only thing worth the name of ' religion ', and therefore to consider the messianic type of religion as a ... Vivekananda, through Radhakrishnan and Aurobindo Ghosh to Gandhi and Vinoba Bhave whom I have mentioned.

Ideological struggle in modern India, implications of Hinduism - Page 141 - Olʹga Vasilʹevna Mezent︠s︡eva - 1988 - But in Swami Vivekananda, Aurobindo Ghose, Ramkrishna, Mahatma Gandhi and others the apologetics of their religion ... It seems that in the system of Golwalkar's views the idea of India's spiritual messianism performed varying functions.

Asian Englishes - Volume 4 - Page 335 - Kingsley Bolton, Braj B. Kachru - 2006 - Christianity and social messianism in the nineteenth century sought to destroy the Orientalists' glorification of the Asian ... Among them Sri Aurobindo is one who is distinguished for being an ardent nationalist who also thought and spoke in ...

The Indo-Asian culture - Volumes 15-16 - Page 23 - Indian Council for Cultural Relations - 1966 - ... the idea of a chosen people, (ii) the emphasis on common historical experience and (iii) National Messianism, similarly in India from ... asks Sri Aurobindo and answers, "It is not a piece of land, nor a figure of speech, nor a fiction of the mind.

The philosophy of Martin Buber - Page 305 - Paul Arthur Schilpp, Maurice S. Friedman, Martin Buber - 1967 - When Sri Aurobindo calls upon us to "offer every action to the Divine and do it as the work given," the agreement with Buber is ... The second question that we must put concerns the redemption of the world, and the Messianic final goal, in the ...

Partners in dialogue: Christianity and other world religions - Page 78 - Arnulf Camps - 1983 - Sri Aurobindo, one of India's greatest thinkers, views humanity in the process of cosmic evolution and regards humanity as the goal of that process. One can go further ... In Buddhism there is now talk of some sort of messianism. Some thinkers...

British Book News - Page 17 -British Council, National Book Council (Great Britain), National Book League (Great Britain) - 1981 - ... its hold not only on the masses but also on intellectuals like Aurobindo in India and on middle-class Western youths in ... who was opposed to the persecution of religion and who might have seen in the Soviets a 'Russian Messianism' with a ...

The Spiritual Gift of Madness: The Failure of Psychiatry and the ... - Seth Farber, Kate Millett - 2012 - "A bold call for the 'insane' to reclaim their rightful role as prophets of spritual and cultural transformation"--

Karma and consequence are not solely individual

The Hindu : NATIONAL KARNATAKA: Bangalore today January 1, 2013

Sri Aurobindo Complex Trust: Screening of film, “Meditation on Savitri”, Sri Aurobindo Complex, Cultural Hall, Sri Aurobindo Mark, J.P. Nagar I Phase, 4.30 p.m.

Welcome Year 2013 Tuesday, 01 January 2013 02:13 Written by Ch. Santakar 

It was midnight and spiritual seekers were sitting around the Relics of The Mother and Sri Aurobindo at Sri Aurobindo Bhavan, Koraput meditating to welcome the New Calendar Year -2013. At 12.00, Calendars of The Mother and Sri Aurobindo which were received from Sri Aurobindo Ashram, Pondichery (Now Pudduchery) got opened by Prashant Bhai and offered at the Relics for distribution to the seekers. It was a silent moment inside while there was great noise of crackers and shouting outside the campus. Let Divine's Grace fill more strength in all of us to transform the New Year to be a better one in all aspects of life. Words for 31st December-2012

December Meditation from Centre Right India by Aravindan Neelakandan Jan 1, 2013

Swami Vivekananda was the first Hindu monk to tell in modern times that our downfall was due to the neglect of the masses… If we remember that the Upanishads are the epicenters of Sri Ramakrishna-Vivekananda Vedanta, then in the framework of Sri Ramakrishna-Vivekananda tradition, Bhagavat Gita becomes a strong spiritual source for social justice.

Four forerunners: June 21, 2007

In other words, his concern that Vedanta become “practical” is as much a response to the challenge presented by Christian and Utilitarian ethics as it is an interest in the value of practical concerns as such. This response is important to Vivekananda as it is integral to his project of inspiring Indian self-confidence. While European thought played an important role in the development of Vivekananda’s notion of a “practical Vedanta,” Indian elements influencing its development also can not be ignored. Ramakrishna himself had introduced Vivekananda to forms of “tantricizied” Advaita, such as the teachings contained in the Ashtavakra Gita and Yogavashishta.

While he remains theoretically committed to Shankara’s Vedanta, Vivekananda also incorporates into his teaching elements not characteristic of Shankara’s thought. In his conception of non-dualism, Shankara emphasized the discrimination of the world from transcendent brahman; for Shankara, a-dvaita means that brahman has “no other,” no second. Vivekananda, on the other hand, emphasizes a monistic version of non-dualism wherein the world is “non-other” than brahman. This acceptance of the world, which is an aspect of Tantric thought in general, lays the theoretical backdrop against which action in the world, in accordance with the principle of “non-dual ethics,” becomes possible… posted by kelamuni 11:35 AM  

A happy new year to all you psychopaths! from sans serif by churumuri Jan 1, 2013 If you didn’t know what it means to be a psychopath (which is unlikely) here’s the clinical definition:

“Psychopathy is a personality disorder that has been variously described as characterized by shallow emotions (in particular reduced fear), stress tolerance, lacking empathy, coldheartedness, lacking guilt, egocentricity, superficial character, manipulativeness, irresponsibility, impulsivity and antisocial behaviors such as parasitic lifestyle and criminality.”

The Broader Implications Of Karma and Consequence from Sri Aurobindo Studies Jan 1, 2013

When we look at Karma through the lens of perspective, we can see that our usual interpretation of Karma and its effects, focused solely on its impact on our own lives or the most part, is just as faulty as our too narrow view of the role of the individual. Karma and consequence are not solely individual. Just as we are connected to both the universal manifestation through oneness, and our soul is part and parcel of the Eternal manifesting here, so Karma also takes on the aspect of acting on the individual and universal levels. We can find the meaning of karmic consequence not solely in its impact on our limited personality and limited life, but on the lives of others and the entire universal existence…

This opens the door to individual implications to the function of karma in the manifestation as well as universal impacts, and an ever-progressing development, both for the individual and the world within which he acts. 

Royce, Josiah [Internet Encyclopedia of Philosophy] by JAK Kegley - 12 May 2011 – In place of the earlier “Absolute Knower,” Royce presents the concept of an infinite community of interpretation, guided by a shared spirit of truth-seeking and community building. The Universal Community constitutes reality, and its understanding increases over time, through its members’ continual development of meaning. Royce’s concern for building a universal or “Beloved Community” is exemplified in two later works focused on building peace and a world community: War and Insurance (1914) and The Hope of the Great Community (1916). 8:49 PM 

What Friedrich Nietzsche Can Tell Us About Heaven Patheos (blog) December 22, 2012 By Ryan Adams 

Friedrich Nietzsche is renowned by atheists everywhere for his (usually taken out of context) axiom of the era, “God is dead.”  This misuse of this quote can perhaps in some way shed light on what I mean when I say that we have anything to learn about Heaven, the place where we live with God for eternity, from the man who said that “God is dead.” ‎

Empire by Appeasement from Centre Right India by Jaideep Prabhu Jan 1, 2013

World War I is seen by many historians as a decisive turning point in Great Britain’s imperial experience, separating an era of rampant success from a period of swift decline and dissolution. After 1914, the ability of the British to control their far-flung empire diminished significantly. With the emergence of full-fledged representative democracy in Great Britain in 1918, it seemed at first that the British people were not as much concerned with allocating resources to defend various British imperial possessions in other parts of the world as with domestic issues that had taken on a new urgency in the wake of World War I…

In fact, Great Britain accomplished most by way of diplomacy rather than by use of military force to maintain a preeminent position and influence within her imperial world order that would guarantee her the special international status she had been accustomed to in the past.

11 Nineteen Hundred - Sri Aurobindo Ashram

In September 1909, in an interview with the correspondent of a Tamil nationalist weekly, India, Sri Aurobindo made the following prophecy.

"Since 1907, we are living in a new era which is full of hope for India. Not only India, but the whole world will see sudden upheavals and revolutionary changes. The high will become low and the low high. The oppressed and the depressed shall be elevated. The nation and humanity will be animated by a new consciousness, new thought and new efforts will be made to reach new ends. Amidst these revolutionary changes, India will become free."

Sri Aurobindo Ashram - Regulatory Documents 23 hours ago - Information that the Sri Aurobindo Ashram Trust is required by MHA, GOI to display: FOREIGN CONTRIBUTION RECEIPTS AND PAYMENTS ACCOUNT FOR THE YEAR ENDED 31^st MARCH, 2012 Total 170,529,822.24 regulatory documents. © 1999 - 2012 Copyright Sri Aurobindo Ashram Trust.