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

Philosophy as Spiritual Ordeal from Pagan Metaphysics by Paul Reid-Bowen

I would strongly suggest that you consider looking at Joshua Ramey’s new book The Hermetic Deleuze… While a lot of my earlier years were spent reading esotericism, gnosticism, hermeticism and occultism, I have been incrementally distancing my philosophical self from such potential contaminants to reason for twenty years now. And this is despite teaching both philosophy and contemporary incarnations of such esoteric traditions at university. I only started to forcefully question the viability and value of this bracketing quite recently: Posted by Paul Reid-Bowen at 13:38

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

Mind and Cosmos:  Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False - Amazon.com

Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. 

Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic.

ABA Journal - Feb 1962 - Page 155 Vol. 48, No. 2 - Magazine - Full view Lawyers are now frequently called upon to make decisions in business matters, and businessmen must often decide a course of action that has distinct legal implications. by Stuart T. Saunders, President, Norfolk and Western Railway Co.

In his stimulating book, The Uses of the Past, Herbert Muller emphasizes the importance of values in these words: “Our business as rational beings is not to argue for what is going to be but to strive for what ought to be . . .” It is this pursuit of truth in the face of ultimate uncertainty that establishes the essential dignity and grandeur of man. All our hopes for the future depend upon this quest, and we, as judges, lawyers and businessmen, must see to it that human idealism remains the well-spring of our civilization.

Source Book Modern Hinduism - Page 171 - Glyn Richards - 2013 - Preview The rending of the veil by involution and evolution is the prerequisite of the development of divine consciousness and divine life within humanity. ... Though he failed to stir the imagination of the people in the same way as men like Vivekananda and Gandhi he still succeeded in inspiring enthusiasm in small groups of intellectuals for the cultural heritage of India, especially the Vedas and Upanishads in which is philosophy is firmly rooted.

Science and Religion Around the World - Page 204 John Hedley Brooke, Ronald L. Numbers - 2011 - Preview - More editions One of these was Aurobindo Ghose (1872–1950), an English-educated Bengali nationalist and philosopher, who repudiated the materialism of Darwinian evolution for the “involution” of divine consciousness. Hindu creationists, however ...

The Political Philosophy of Sri Aurobindo - Page 11 - V. P. Varma - 1990 - Preview - More editions Aurobindo traces this theory of involution and evolution also in Heraclitus according to whom the cosmos represents the involution and evolution of the one eternal principle of Fire — at once the one substance and the one force — which he expresses as the upward and downward road. Vivekananda traced this concept of involution in the ancient Hindu philosophy. He says: "... this whole chain, is the involution of that cosmic life which is everywhere. It is this one mass of intelligence which from the protoplasm up to the most ...

The political philosophy of Swami Vivekananda - Page 33 - A. V. Rathna Reddy - 1984 - Vivekananda related the evolution of the world to the involution of the spirit. According to him, social evolution is not an independent process. He believed that it is regulated by involution. It is not evolution that decides the course and destiny of...

Hinterlands and Horizons: Excursions in Search of Amity - Page xii - Margaret Chatterjee - 2002 - Preview - More editions Vivekananda, Sri Aurobindo, and S. Radhakrishnan. Their cultural ... Out of this mining of ancient wisdom the Indian thinkers of the post-Brahmo Samaj era chiseled a discourse that was not derivative, but rooted in Indian soil. This took further ...

Page 47 Vivekananda invokes guna language elsewhere, when he applies the concept of realization to the national and ... Indeed Sri Aurobindo, like Vivekananda, combines mining ancient thought along with grafting elements of modernism and is untouched by the Christian framework of ideas. His rejection of the Samkhyan strict dualism of purusa (spirit) ... The theory of "involution" of the Eternal or Spirit is to be understood as a counterconcept to "ex nihilo" creationism, and integral yoga draws on all the capacities of the individual without polarizing nature to spirit. In this connection, it is worth ...

History of Science and Philosophy of Science: A Historical ... - Page 6 Pradip Kumar Sengupta, Sengupta Pradip Kumar - 2010 - Preview - More editions A product of the Indian intellectual temper of the late 19th century, he, like Swami Vivekananda, was committed to ... in the light of lights, only the wisest person can discern the different levels of evolution (uttarana) and involution (avatarana).

Analysis of Sri Aurobindo's 'The Life Divine' - Page 131 - Roy Posner - Full view Source (i.e. the involution) and an ascent to the Source (i.e. the evolution) simultaneously. ... Aurobindo also tells us that Life/Energy is a dynamic play of the universal Force, and through this interchange, stimulation, and response between the ...

Aurobindo's Philosophy of Brahman - Page 125 - Stephen H. Phillips - 1986 - Preview - More editions (Aurobindo uses the term 'involution' in a rather precise sense: as "infolding" or "self-containment," which is to contrast with "unfolding" and "self-expression.") Matter, for example, marks as complete an involution of the characteristic of ...

Teilhard De Chardin and Eastern Religions: Spirituality and ... - Page 200 - Ursula King, Joseph Needham - 2011 - Preview - More editions Teilhard also uses the term involution, but it describes a rather different process from what it means in Aurobindo's thought. For both thinkers involution is the fundamental law of evolution, but in an almost opposite sense. When Teilhard ...

The future of man according to Teilhard de Chardin and Aurobindo Ghose - Page 424 J. Chetany - 1978 - Involution: We have noted that Aurobindo explained evolution as an inverse process of the Saccidananda's original ... Aurobindo means by involution the original process whereby the Absolute Saccidananda became Matter and Ignorance.

The Essential Aurobindo - Page 70 - Aurobindo Ghose, Robert A. McDermott - 2001 - Preview - More editions Aurobindo Ghose, Robert A. McDermott. Involution. and. Evolution. THE Western idea of evolution is the statement of a process of formation, not an explanation of our being. Limited to the physical and biological data of Nature, it does not ...

Physics of the Soul: The Quantum Book of Living, Dying, ... - Amit Goswami - 2001 - Preview - More editions A greater power must come, a larger light (Aurobindo 1970, bk. 6, canto 2). For the last few hundred years, nay, the last millennium, with a few ... Involution. and. Evolution. Esotericism has an aspect that two philosophers of recent times ...

God Is Not Dead: What Quantum Physics Tells Us About Our Origins ... - Page 128 - Amit Goswami - 2012 - Preview - More editions Indian thinking with the idea of first involution and then evolution of consciousness. Ken Wilber (1981) has put further flesh on the skeleton of Aurobindo's work, and so have I (Goswami, 2001). Figure 9-2 shows the evolved version. E = Mc2 ...

The Perennial Quest for a Psychology with a Soul: An Inquiry Into ... - Page 411 - Joseph Vrinte - 2002 - Preview SRI AUROBINDO'S COSMIC EVOLUTION IN TERRESTRIAL NATURE For Sri Aurobindo and Ken Wilber, evolution is preceded by involution, and what was original and primal in involution is in evolution the Supreme emergence.

Esalen: America and the Religion of No Religion - Page 293 - Jeffrey J. Kripal - 2007 - Preview - More editions also prefiguring the upward-arc of the evolutionary vision of Henry James Sr. and Sri Aurobindo. It is precisely this involution-evolution mysticism that Darwin Fall will discover is dramatically embodied in the physical transfigurations and ...

What Nandy considers as being lost, Mehta considers adventuring to the Other

Contemporary Indian thinkers not in varsity curriculum - The Times of India Jan 31, 2013 CHENNAI:

The study of contemporary Indian philosophers like K Satchidananda Murthy, Daya Krishna and K C Bhattacharyya needs to be incorporated in the curriculum of universities in the country, scholars said here on Wednesday. 

While classical western philosophers like Kant, Hegel and Wittgenstein and Indian thinkers like Sri Aurobindo, Vivekananda, Rabindranath Tagore, Nehru and Radhakrishnan need to be studied, importance also has to be given to contemporary philosophers, they said. The scholars were speaking at a seminar on the 'Philosophy of Professor K Satchidananda Murthy' organised by a Delhi-based NGO Centre for Studies in Civilizations (CSC) and the Madras University's department of philosophy. 

Member secretary of CSC Bhuvan Chandel said Delhi and Punjab universities had "old syllabi anchored more to western thinkers". However, she said wisdom is now dawning with the Jawaharlal Nehru University recently revising its syllabus to take on board contemporary Indian philosophers. Till four years ago, JNU did not have a philosophy section. She lamented that contemporary Indian philosophers were not given their due and there was no sincere effort to study them. 

R C Pradhan, professor of philosophy from the central university of Hyderabad, noted that only since the 1990s have some universities included K C Bhattacharyya in the curriculum, while Daya Krishna and Murthy are yet to be incorporated in the programme of studies.  Prof Satchidananda Murthy, who passed away last year, is regarded as one among the outstanding philosophers of the younger generation.

Ashis Nandy on Aurobindo – A Tale of Inauthentic Modernity: Savita Singh January 30, 2013 by Pratilipi Blog

Nandy concludes Aurobindo’s story rather somberly, as in his reading after so much pain,  Aurobindo’s bid for self-recovery still remains an unconsummated gain; in place of authenticity he  seems to have attained a compromise between the East and the indispensable West… For Aurobindo, discovering the East-in-the West became a transcendent goal and a practical possibility… Nandy does not end his story of Aurobindo’s encounter with modernity and its intervention in his life here. He still has a far more depressing ending, which he simply adds to the story as a closing note… Most certainly, there is another way of reading Aurobindo’s life. It could be quite enlightening to bring in another reading here offered by another significant hermeneutical thinker of India, Prof. J.L Mehta, who takes Aurobindo’s own statements about his life as an authentic rendering of its truth. He treats them as more meaningful beginning of his life’s story…

On this reading, what Nandy considers as being lost, that is, Aurobindo having lost to the West, Mehta considers it as a mere adventuring of the self to the Other, experiencing it in all its otherness as its own part. For indeed, Mehta works with a hermeneutical insight as far as human understanding is concerned. He writes, ‘so long as we live encapsulated within one tradition, our own, and in the language that embodies it, we can think and move and have our being only within the horizon of reality opened by it. We are free within it, for it is of essence of tradition…. But we are also limited by it, prevented from seeing what other tracks of vision may have brought to life. We are hence unfree” and that, even ones own must be learned after voyaging far into what is the other”.

Depicting the complexity of a hermeneutical life as that of Sri Aurobindo, in which he arrives at an understanding of himself and that of the West as part of each other, Mehta locates this understanding emanating from the Vedantic as much as from a Heideggerian sources. He brings in Heidegger to illustrate the interesting relationship the self has with its other, a position which Aurobindo spawned by living out the kind of existence he did. Aurobindo’s life came with a certain kind of depth where any stark differences between the self and the other simply got dissolved.

[Prof Savita Singh is Professor and Director of the School of Gender and Development Studies, IGNOU. She wrote her Ph.D. thesis on 'Discourse of Modernity in India: A Hermeneutical Study', and earned her degree from Delhi University. Fathoming the Depths of Reality: Savita Singh in Conversation with - Roy Bhaskar, Savita Singh - 2003 - This book presents the main features of Roy Bhaskar's philosophy in a readily comprehensive form. The result is probably the simplest and clearest statement of the themes and development of his philosophy ever published.] 6:48 pm

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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'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"--