The Hermetic Deleuze and The Life Divine by Sri Aurobindo

The Hindu : NATIONAL TAMIL NADU : Madurai Today Sri Aurobindo Society: Meeting on 'The yoga of Savitri reading,' 3 Lajapathi Roy Road, Chinna Chokkikulam, 4 p.m..

Message From Sri Maa « Sri Aurobindo Patha Mandir Trust Working on the field of education, health, small scale industry, and spiritual growth of the society. (by SAPMT)

Sri Aurobindo Society  Focus Area Integral Education  "Happy is he who can exchange his qualities with the real qualities of the flowers. Try to cultivate in yourself their refined qualities." The Mother

Flower Exhibition in Mumbai based on ‘The spiritual significance of flowers’  Jan 18-20, 2013; 9:00am-6:00pm Bhavan's College, Munshi Nagar, Andheri (West), Mumbai - 400 058. Sri Aurobindo Society, Mumbai Branch, organized a flower exhibition based on ‘The Spiritual Significance of Flowers’ as given by The Mother. This exhibition was part of a much larger nature festival called ‘Prakruti’, which was organized by Bhavan’s Nature and Adventure Centre (an affiliate of Bhavan’s College, Andheri, Mumbai).

She carries crucified God upon her breast from Savitri 

True, here she is a slave to death and ignorance, but there is the constant aspiration driving things to deathlessness, of knowing the Unknowable. She may have fallen asleep but even then she creates a world. In the march of time what is inconscience after all? just a gigantic pause. The Light that had sent her forth might have been denied to her, yet she continues still though she would meet agony and pain; she carries crucified God upon her breast.

The exchange of vital forces during social interactions Integral ... by Sandeep

Sri Aurobindo: It is not only talk that creates a turmoil – disturbing forces can come in by contact also. There may be restlessness or confusion of consciousness in the person who talks with you to which he does not give expression or is not ...

In the Afternoon of Time: An Autobiography - Page 502 - Harivansh Rai Bachchan, Rupert Snell - 2001 - Preview - More editions I could not think why Amit would want to throw up a good job to try his luck in cinema; but I didn't want to discourage Bunty, nor, for that matter, was there anything I could do to stop him anyway. While in Madras I visited the Shree Aurobindo Ashram ...

Books on Hinduism - Concepts of Reason and Intuition With Special Reference to Sri Aurobindo, K.C. Bhattacharyya and S. Radhakrishnan Author Bio: Prof. Ramesh Chandra Sinha (1944 )

The great thinkers are fully aware that unless they interpret and formulate the traditional truths in the modern framework of ideas, they would cease to inspire. There seems to be a distinct change in their views concerning man's existence in the world. The book embodies a fresh approach towards critical evaluation of some theories and gives valuable insights. It attempts to make relevant comparisons of the views of Indian thinkers with those of some of the eminent thinkers of the West. In the detailed study of Sri Aurobindo, K.C. Bhattacharyya and S. Radhakrishnan, the author shows, not only a profound grasp of the concepts of Reason and Intuition, but also the admirable understanding of other important metaphysical and religious problems. This book cannot miss the sight of students of philosophy, researchers and scholars. 

What is the Scope of Doctor of philosophy in Sri Aurobindo ... - ignou IGNOU has started the new program in the Doctor of philosophy in Sri Aurobindo studies which is based on evolutionary philosophy. Sri Aurobindo was a great ...

Private Universities that have shown interest in Odisha by Chitta Baral - Based on a list in February 2013. Amity University Amrita Viswa Vidyapitham University ASBM (Asian School of Business Management) University Birla Global University Chicago University to set up a satellite university within Utkal University Campus C V Raman International University Devine Global University by Devine Education Trust, Delhi DRIEMS University Educity in Rourkela by Knowledge [...]

Conscious Complicity at the Crossroads: A Response to Jacob Sherman’s “What’s at Stake in Hermetic Reterritorialization” from An und für sich by joshua ramey

This is not “a way of reading Deleuze.”  It is the excavation of tendencies in Deleuze’s thought, tendencies that are incompletely realized but that point in certain directions, directions Deleuze himself did not, or could not yet take…  At the level of content, there is almost nothing in Deleuze’s work except exceptional, obscure, bizarre, unusual, paradoxical, uncanny, traumatic, visionary, apocalyptically intense realities.  Not only are the artists and their artworks found only at the outlying edges of sense and sensibility, from Masoch’s ordeals to Proust’s involuntary memories to the impossible temporality of Last Year at Marienbad, but even the scientists, historians, and mathematicians Deleuze is devoted to are undeniably fringe, nomadic, heretical characters.  So I simply can’t recognize the idea that Deleuze’s thought is substantively immanentist.

Rather, I would say, his thought is immanentist precisely at a formal or methodological level, and that is the level at which I find it the most problematic. I have always been convinced, by the likes of John Milbank, Philip Goodchild, and François Laruelle (an unholy trinity, that), that it is symptomatic of any attempt at a perfectly, purely, absolutely immanentist system (such as Spinoza’s explicit thought, and to a certain extent Bergson’s) that at the level of methodology it is inadvertently, performatively dualist.  At the level of conceptual presentation, Deleuze is almost hypnotically “dualizing” (not to be confused with Laruelle’s dualysis)…

Giambattista Vico’s famous formula was verum factum:  the true is the made.  Humans can only know with certainty what they make—only the social world, the cultural world, can be known with certainty.  And metaphysical truth, the language of the philosophers, is somehow paradoxically the “rhetoric” of democracy, because its persuasive power derives from an appeal to the putatively universal ability of all to reason.  And yet the very words with which we reason, for Vico, remain ineluctably empowered by their gigantic, heroic genesis in unique experiences of time and place, geography and climate, bodily morphology and systemic affect peculiar to irreducibly local series of experiences…  For me it is Laruelle who has seen this situation, at least formally, with the most clarity, at least among contemporary philosophers. 

Mind, Cosmos and the Invisible brewer

An Author Attracts Unlikely Allies By Jennifer Schuessler: February 6, 2013

Mr. Nagel’s depiction of a universe “gradually waking up” through the emergence of consciousness can sound oddly mystical — the atheist analytic philosopher’s version of “spiritual, not religious.” And even some readers who admire Mr. Nagel’s philosophical boldness see a very fuzzy line between his natural teleology and the creator God of theists like the Christian philosopher Alvin Plantinga (who reviewed Mr. Nagel’s book favorably in The New Republic, throwing more red meat to his detractors). In his conclusion Mr. Nagel declares that the present “right-thinking consensus” on evolution “will come to seem laughable in a generation or two.” …

“Mind and Cosmos,” weighing in at 128 closely argued pages, is hardly a barn-burning polemic. But in his cool style Mr. Nagel extends his ideas about consciousness into a sweeping critique of the modern scientific worldview, which he calls a “heroic triumph of ideological theory over common sense.” Consciousness, meaning and moral value, he argues, aren’t just incidental features of life on earth, but fundamental aspects of the universe. Instead of random evolution Mr. Nagel sees the unfolding of a “cosmic predisposition.” Such ideas are anathema to modern evolutionary theorists. Mr. Nagel calls for an entirely new kind of science, one based on what he calls “natural teleology” — a tendency for the universe to produce certain outcomes, like consciousness, but without any help from a Godlike agent.

The Hermetic Critique of Deleuze from An und für sich by Daniel Whistler 

The Hermetic Deleuze very deliberately positions Deleuze in the Renaissance (221). From this the consequence: Deleuzian ontology is an ontology of sign, a ‘being in signs’. Via Foucault, Ramey envisages ‘a vital transcription of immanence as an open set of enigmatic yet adequate signs’ (89), vectors for the mind to think that unthought intensity in which ‘life’ consists. While Ramey is quick to point out a Spinozan ambivalence that continues to haunt Deleuze on language, the intensification of ‘a language of intense, intuitive, and spiritual apprehensions’ (7) is still for Ramey’s Deleuze the task of thinking. But nothing is set in stone: the identification of success in this regard is only possible in an a posteriori, ‘improvisatory’ manner (30), for Deleuze is very much a pragmatist: what matters are configurations of signs that work.

It is here that a perspective on Deleuze as well as a Deleuzian perspective opens up – and this becomes clearer by taking a step back to consider the operation of which semiosis is a subset: mediation, or the articulation of mediators that are able to incarnate the intensity of the thought-unthought in a sustained, healthy manner. Here is the moment in the book where Ramey points most clearly to a post- and even anti-Deleuzian philosophy of mediators, as a response to Goodchild’s criticisms (which push him furthest). 

Each Energy Carries Out Its Own Function from Sri Aurobindo Studies 

In the Kena Upanishad, the seer describes the various physical forces, the force of fire, the force of wind and their characteristic power of action. Fire is the force that burns all created things. Wind is the force that moves all created things. Agni, the God of Fire, replied when asked about his power: “Even all this I could burn, all that is upon the earth.”

We have an intuitive sense of a moral law existing in the Universe, and this provides us a clue that there is such a component in the manifestation; however, it operates under what Sri Aurobindo elsewhere calls “the logic of the Infinite” and is not limited by the circumscribed human view that we try to overlay on the universe.

Everywhere we turn we find that the creation is far more complex, inter-related and consisting of symbiotic parts and movements, than anything that our human mind can create. We cannot therefore hope to judge the creation in its entirety using that limited consciousness. Physical Energy and Moral Retribution from Sri Aurobindo Studies 

Having excluded the possibility that physical energy consciously conducts a policy of reward and punishment, there is still the possibility that physical energy carries out such a policy directed or guided by some conscious intelligence above or beyond that utilizes it. Sri Aurobindo describes what this would imply: “If a law of moral punishment is imposed through the action of her physical forces, it must be by a Will from above her or a Force acting unknown to her in her inconscient bosom.”

The implications of this approach however are that we then create a vision of deity that would be more terrible than the worst human rulers we could imagine, as Sri Aurobindo explains: “But such a Will could not be itself that of a moral Being ethical after the conceptions of man,–unless indeed it resembled man in his most coldly pitiless and savage moral reason or unreason. For its action involves terrors of punishment that would be abhorred as atrocities in an all-powerful human ruler and could not be other than monstrous in a moral Divine Ruler. A personal God so acting would be a Jehovah-Moloch, a merciless and unrighteous demander of righteousness and mercy.”

The Life Divine by Sri Aurobindo: The Two Negations: The Refusal of the Ascetic from The Tao of Wealth by Sreekanth

The complete Truth accepts the consciousness that exists beyond the world as true and wants to bring down the same consciousness to matter. It wants to assert as the Vedas say – All this is Brahman. As we go upwards to meet the Divine, we need to bring the Divine down into the physical world and make it also Divine. For doing this one has to expand his consciousness to become the Divine consciousness and once one has done that he will realize that the universe is both eternal and the universe exists in and for his consciousness. This is because his consciousness is now the Divine and the Divine is everything.

The IH Metaphor Describes the Cause Not Its Unintentional Consequences from Adam Smith's Lost Legacy by Gavin Kennedy

Smith was clear that humans are social beings, living in their societies with other human beings. Each individual has self-interests but though this condition is widely reported, the essential Smithian condition is that individuals pursuing their own self-interests must take account of the other humans with whom they transact, even communicate. 

Given the human propensity to exchange one object, or understandable sentence, with other humans, it is a basic requirement that in doing so they transact and communicate in an acceptable manner to each other.  The basic requirement if individual self-interests are to be mutually realised is by the mutual mediation of the self-interests of each pair of humans.

This requirement for mutuality is universal and repeated across all human cultures.  We achieve our self-interests (food, clothing, and shelter) by mutual mediation to reconcile the different self-interests of ourselves and other people… He said nothing about the IH in Book I, where he gave the “butcher, brewer, baker” example. 

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

ParsaReport: Vinayak Damodar Savarkar a morally guilty man, third rate thinker WEDNESDAY, JANUARY 30, 2013

The Bharatiya Janata Party (BJP) should show intellectual and moral courage to denounce Savarkar as the Hindutva ideologue and look for superior mentors if they can reach out to any. Perhaps, Bankimchandra Chatterjee and Sri Aurobindo, though it will not be easy to reduce these two literary giants to the vulgar and crude formulations of Hindutva ideology. The sensitive Maharashtrians who take pride in Savarkar are insulting themselves and the Maharashtra tradition. They should look to Mahadev Govind Ranade and Gopal Krishna Gokhale and Bal Gangadhar Tilak. Tilak was a conservative but he was a great leader.

He respected Gandhi even when he dismissed Gandhi's moralism as quixotic. But in the 1919 Amritsar Congress session he fought a losing battle with Gandhi and saw Motilal Nehru and Chitta Ranjan Das supporting Gandhi. Apparently, he told the senior Nehru and Das that they will move away from Gandhi's populist politics. And this from the man who was a populist leader in his own time, and that was his battle with the liberal Gokhale…

Gandhi was an anti-intellectual and he was in his own way a very unreconstructed Hindu traditionalist. One of the best critics of Gandhi was Bhim Rao Ambedkar and his lecture on Gandhi, Jinnah and Ranade is a classic piece showing the stupidity and egotism of Gandhi and Jinnah as leaders. So there are ways of debunking the Gandhi myth, but Savarkar did not have the intellectual sophistication to do that. That is why he resorted to the morally despicable manner of getting ridding of Gandhi…Gandhian ideals are plain stupid in political and historical senses. What was good for Gandhi could not be good for India. So, we can and we must differ with Gandhi… Posted by Parsa Venkateshwar Rao Jr at 9:18 AM  

Janus-faced justice - Bronwyn Leebaw at The Immanent Frame

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

On the Necessity of Esoterism Gagdad Bob at One Cʘsmos

Before embarking upon our journey into Meditations on the Tarot (which seems to have gone out of print again), I'd like to begin with a discussion of the meaning and purpose of esoterism more generally, since so much of it can appear a little dodgy, as if we're just deepaking the chopra rather than engaging in the Eternal Science (or the science of eternity).

However, it has always been understood that, for example, scripture is susceptible to multiple levels of meaning: the literal or plain meaning; the allegorical, or implied meaning; the conceptual meaning; the moral meaning; the more abstract and esoteric meaning; etc. more »

Experimental Life and Ordeal’s Necessity from An und für sich by danbarber

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

National Seminar on Myth, History, Tradition and Modernity in Indian English Drama

A three-day UGC Sponsored National Seminar on Myth, History, Tradition and Modernity in Indian English Drama 4-6 Feb., 2013 Department of English, Govt. Autonomous Post Graduate College, Chidwara, Madhya Pradesh Contact: Dr. More

Indian English Drama: Thematic Reflections - Galaxy PDF - Quick View Indian English drama got some innovative thematic concerns which were able to ... Karnad's wide handling of history, myth and folklore to tackle contemporary issues has been widely appreciated by .... tradition with modernity. That is why the ...

Myth and Puranas: Decolonisation of Indian English Drama PDF - Quick View Mar 1, 2012 – The Criterion. Myth and Puranas: Decolonisation of Indian English Drama ... grounded in the tradition of the past and it is of real life presented in a fictitious manner. This has led ... It is a history told in a story. According to ... Although modernity has invaded, Indians have not left their culture and tradition.

Aurangzeb New Delhi Theatre Workshop presents Indira Parthasarathy's AURANGZEB directed by KS Rajendran on 1st February 2013 at 6:30 pm at LTG Auditorium. Tickets: 9811232072

Shahjahan lives in the past, Dara in the future, and Aurangzeb in the present. Aurangzeb’s success is the triumph of pragmatism but he has to pay dearly as we find him in the last scene sitting not on his Peacock throne but beside it on the floor. His loneliness becomes his tragedy. The play ends with him asking himself he question: ‘Am I a devout Muslim or a fanatic?’ He is left awaiting the judgement of history.

Dr. Karan Singh, Prof. Makarand Paranjape, Richard Hartz, & Peter Heehs

Sri Aurobindo’s Collected Poems Sunayana Panda sunayana.com

Sri Aurobindo did not write poetry to pass time on a Sunday afternoon. His works are the creations of a master poet who expects his readers to know the background of what he is saying. This again becomes a common stumbling block. Even if a person had the inclination to read a sonnet or a long narrative poem, he would still find it hard to understand not only the vocabulary but also the allusions and references to Greek or Indian mythology, which often form a backdrop to Sri Aurobindo’s poems. These literary and cultural references were once common knowledge to the educated person but do not generally form part of the intellectual development of modern man.

In other words, one needs a certain amount of preparation about the context before one can take pleasure in reading some of the poems. And that preparation must also include a familiarity with his yoga in order to grasp the meaning of many of his later poems, including most of the sonnets. The most fascinating thing about these poems is that they were written not only in different places but also during the various phases of a life that changed dramatically through the decades… Perhaps our knowledge of Sri Aurobindo the philosopher may remain incomplete without our knowledge of Sri Aurobindo the poet. ‘Love & Death’, 4:42 PM, 11:08 AM Friday, July 11, 2008

Sri Aurobindo’s writings abound in allusions, and Savitri is no exception. Indeed Sri Aurobindo has made lavish use of this poetic tool to enrich the suggestiveness of his word-music and images. We find echoes of the Vedas, Upanishads, Gita and Puranas – but also of Greek and roman mythology, of the Bible, and of lines or phrases from English literature, and from Virgil, Dante, Homer and other great poets. 5:36 PM Wednesday, July 30, 2008

06. Narad’s reading of The Mother on Savitri from Savitri

It's exactly like pulling open a curtain: everything is waiting there behind. It's difficult for me to speak during these experiences because French comes to me more spontaneously, and the experiences all happen in English—Sri Aurobindo's power is so much with them... .

Colloquy Apropos of the Embodied Nothingness from Savitri 

The phrase “original Gods” must be understood in the context of the embodied Nothingness, one with whom Savitri is going to have a life-and-death settling debate. She must grapple the problem; she must meet head-on this being who has sprung up from the Absolute’s mysterious Void, a paradoxical Void packed with every opposite of his. The formless Cause, that has given rise to that mighty embodied Nothingness, must be discovered and that Nothingness transformed into the Being of luminous creative Delight.

Savitri’s path for immortality upon earth passes through such a strange puzzling and inexplicable Void, a path which can open out only with the death of Satyavan. Who in this creation has reached the Supreme passing through the all-negating Void? None; therefore Death has remained unconquered. Savitri is now set to do it. If this is her way, and it seems that is the only way, to do God’s work in the field of the utter Nothing, then the imperative of Satyavan’s death becomes perfectly understandable, rational, necessary, inevitable.

Beyond the Transcendental Gods from Savitri 

Even the Supramental or Transcendental Gods are only the truth-ful and luminous Functionaries, high-stationed and majestic, imperial, each holding some specific office, all in harmony with each other, working in the Truth and Light and Consciousness and Joy of the great creative Urge. When the spiritual gifts of the divine Dawn, appearing repeatedly, pile up there is a possibility of the birth and growth of all the Gods in us. Among them the four great shining Kings are Varuna, Mitra, Bhaga, Aryaman … cast the glory and protection of their divine gaze.

Nehru Memorial Museum & Library cordially invites you to a Conference at 9:00 a.m. on Friday-Saturday 11-12 January in the Seminar Room, First Floor, Library Building

‘Swami Vivekananda and the Making of Modern India’

Swami Vivekananda was one of the earliest to emphasize the point that our material lives became more meaningful only when spiritualized. Above all, he inspired his countrymen, and by extension, all oppressed people in the world, to relocate faith and vitality in themselves. He exhorted men and women to more fully realize their potentialities as individual human beings; at the same time though, he encouraged them to be more compassionate and socially responsible.

Even though Swami Vivekananda rejected political praxis and West inspired reform, his message constitutes an integral part of Indian self-awakening. The overarching mission in his life was empowerment of the people: through education, collective thought and action and realizing the underlying unity of all human existence. ‘Man-making’ was Vivekananda’s vital agenda.

Programme Schedule Friday, 11 January 2013 9:15 a.m. - 9:30 a.m. Inaugural Speech by Dr. Karan Singh

Session I Chair Prof. Mahesh Rangarajan, Director, NMML

Speaker: Mr. Richard Hartz, Independent Scholar, 9:30 a.m.-10:45 a.m. Pondicherry

‘An unmanageable encounter: The meeting of religions and cultures in Chicago, 1893’

12:15 p.m.-1:30p.m. Prof. Makarand Paranjape, Jawaharlal University, New Delhi.

‘Swami Vivekanada and the shaping of Indian modernity’

Session II Chair Mr. Peter Heehs, Independent Scholar, Pondicherry

Saturday, 12 January 2013

10:15 a.m.-11:30a.m. Mr. Peter Heehs, Independent Scholar, Pondicherry

‘Roots, trunk, branches, and seeds: Similarities and differences in Swami Vivekananda’s and Sri Aurobindo’s approaches to Vedanta and Yoga’

Prof. Pralay Kanungo, Centre for Political Studies, Jawaharlal Nehru University, New Delhi.

‘Hindutva and Swami Vivekananda’

Purpose 2012 — The Annual Youth Camp, Hanamkonda Dec 6–9, 2012  Champak Hills, Jangaon, Hanamkonda, Andhra Pradesh

AURO YUVA, the youth wing of Sri Aurobindo Society, Hanamkonda, organized the annual youth camp—PURPOSE 2012—at Champak Hills, Jangaon, from 6th to 9th December 2012. The camp was supported by Matridarshan Trust, Champak Hills, Jangaon. This year, 44 boys from Warangal in the age group of 18–25 participated in the camp, while Sri Raghav Rao, Managing Trustee, Matridarshan Trust, Sri C. A. V. Ravi, Sri Shanthi Swaroop, Sri Venkataramana, Sri Ramu Sowmithri and a team of 11 volunteers coordinated the entire camp.

Swamy Dayananda and Arya Samaj krishnarjun108

Arya samaj was the first socio-cultural hindu organisation that took up the task of addressing the challenges before hindu society with a well organized modern approach. Samaj was involved in social reform, education, service activities and reconversion to vedic religion.

The inspiration for samaj was to reform hindu religion and follow vedic way of life, apart from that samaj did commendable work in spreading education among masses…

Arya Samaj had a vibrant intellectual culture of debate, though at times it had caused ideological divisions. It’s important to discuss and differ than to stagnate, new vital currents of thought and action could emerge from such debates.

Arya samaj had enriched the spiritual, social, intellectual, cultural, and political life of hindu society, from its spring of inspiration emerged many personalities who made their mark on Indian society including its struggle for national independence.

The integral Advaitism of Sri Aurobindo - Page 342 Ram Shankar Misra - 1957 - It is true that Sri Aurobindo's integral view of Reality cannot be said to be perfectly original. The transcendence and immanence of the Absolute or Brahman has been advocated in the Upanisads and the different systems of the Vedanta.

Political Thinkers of Modern India: Sri Aurobindo Ghose - Volume 11 - Page 336 - Verinder Grover - 1993 - Preview Unlike Christianity, Hinduism did not find it difficult to assimilate Darwinian ideas, because from the beginning Vedanta viewed God as both transcendent and immanent in nature. Aurobindo could easily spiritualise the concept of evolution and ...

Sri Aurobindo: a garland of tributes - Page 243 Arabinda Basu - 1973 - Transcendent of the universe, it is also immanent in it. Secondly, one of the forms in which it is immanent in the universe is what Sri Aurobindo calls the spiritual soul or the psychic being. (It should be noted that the psychic being is not the mind...

Dancing with Siva: Hinduism's Contemporary Catechism - Page 171 - Satguru Sivaya Subramuniyaswami - 2003 - Full view - More editions To most monists God is immanent, temporal, becoming. He is creation itself, material cause ... History's pantheists include Sankara, Vivekananda, Aurobindo, Plotinus, the Stoics, Spinoza and Asvaghosha. The Vedas proclaim, “As a ...

Integral Advaitism Of Sri Aurobindo - Page 394 - Rāmacandra Miśra - 1998 - Preview Sri Aurobindo rightly argues that in order to have an integral view of Reality, we are not to take into account only the relationless or transcendent aspect of the Absolute but we have to include its immanent aspect, its universal and individual ...

Aurobindo's Philosophy of Brahman - Page 128 - Stephen H. Phillips - 1986 - Preview - More editions that Brahman is not responsible for the nature of our world.18 In this way Aurobindo is led to blur his distinction between an essential Sachchidananda and inessential finite presentations. He repeatedly insists on Brahman's immanence, and ...

Gems from Sri Aurobindo, 3rd Series - Page 64 - Sri Aurobindo, Sri M P Pandit - 1995 - Preview - More editions Sri Aurobindo Sri M P Pandit. The material world and the physical life exist for us only ... INNER DIVINE The Divine is already there immanent within us, ourselves are that in our inmost reality. INNER DOORS As the darkness disappears, the ...

Evolutionary, Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 22 - Michael Leicht - 2008 - Preview and 'How do we get from atoms to Shakespear?' (If I remember right, Aurobindo makes somewhere an analogous simile about how mud can become a lotus?). Like Aurobindo he thinks that this can only be explained by positing immanent ...

Political Philosophy Of Sri Aurobindo - Page 294 - V. P. Varma - 1990 - Preview - More editions To Aurobindo on the other hand, the social institutions have an intrinsic immanent importance and do not depend for their significance on the political order. But in one sense Hegel, Bosanquet and Aurobindo are similar because all of them ...

Sri Aurobindo and the Mother: Glimpses of Their Experiments, ... - Page 28 - Kireet Joshi - 1989 - Preview - More editions He said, 'Read the Gita knowing that Krishna is the symbol of the immanent God, the God within.' That was all. 'Read it with that knowledge — with the ... 42-3. But, in spite of her intimate contact with the leading 28 Sri Aurobindo and The Mother.

The Bhagavad Gita and Its Message: With Text, Translation and Sri ... - Page 312

Sri Aurobindo, Anil Baran Roy - 1996 - Preview Through the practice of the Yoga of the Gita, Sri Aurobindo attained the state of Cosmic Consciousness and the perception of the immanence of God in all beings — sentient and insentient. This book provides the original Sanskrit text, ...

Sri Aurobindo and Vedānta philosophy - Page 130 - Sheojee Pandey - 1987 - But when scriptures go to describe the Reality as Nirguna then on that point Sri Aurobindo also agrees with Satikara, ... In spite of all the facts the transcendent and immanent aspects of Brahman have been advocated in Upanishads and in other...

A Moral Critique of Development: In Search of Global Responsibilities - Page 268

Ph Quarles van Ufford, Anta Kumar Giri - 2003 - Preview - More editions For Sri Aurobindo, there is such a creative ongoing dialogue between transcendence and immanence. But despite this dialogue, transcendence for Sri Aurobindo seems to work at a much higher level and has its predominant reading as a ...

An introduction to Sri Aurobindo's philosophy - Page 36 - Joan Price Ockham - 1977 - Since Brahman is not only transcendent, but also immanent, the cosmic and the individual activity as manifestations of "That" are equally real. Herein lies the ... "In the beginning," says Sri Aurobindo, "all this was the Non-Being. It was thence ...

Sri Aurobindo, thinker and the yogi of the future - Page 66 - M. G. Umar - 2001 - Sri Aurobindo's concept of God, Soul and Nature is many- sided and complex. ... cdtmdnam na tato vijugupsate According to Sri Aurobindo, God has three aspects: the Transcendent Divine, the Universal Divine, the immanent Divine within us.

Teilhard and Aurobindo: a study in religious complementarity - Page 53 - David M. Brookman - 1988 - From the perspective of the supra- mental may be glimpsed Aurobindo's majestic vision of Reality as transcendent, unmanifest and self-absorbed on the one hand; immanent, manifest and creative on the other. Aurobindo conceives of three ...

Sri Aurobindo and Iqbal: a comparative study of their philosophy - Page 77 - M. Rafique - 1974 - Snippet view - More editions His God is both the transcendent and immanent. In one of hjs English verses, he says : , "Thou who pervadest all the worlds below, " ' Yet sits above, Master of all who work and rule and know, Servant of Love." Sri Aurobindo's conception of ...

Indian Religions: The Spiritual Traditions of South Asia : an ... - Page 455 - Peter Heehs - 2002 - Preview - More editions A few months later, while in jail awaiting trial for conspiracy, Aurobindo had the wider experience of the Divine as simultaneously transcendent of and immanent in the universe. This came to him as a vision of Krishna in all things and beings.

Revisioning Environmental Ethics - Page 119 - Daniel A. Kealey - 1990 - Preview - More editions Aurobindo wants to maintain Brahman's absolute transcendence on the one hand while on the other wants that the knowledge by identity with the absolute transcendental infinity be within the grasp of immanent, finite consciousness. 12:35 pm

Arvind Kejriwal's New Party on Sri Aurobindo’s Siddhi Day

Best Wishes to Kejriwal by Tusar N. Mohapatra

Tweets 16m Savitri Era Party ‏@SavitriEraParty Our last hope & prayer 12 hours before founding of @ArvindKejriwal7's New Party & First NC meeting: Sri Aurobindo's Five Dreams #SiddhiDay 40m - @ArvindKejriwal7 It's hoped that Sri Aurobindo's ideals finds a mention in New Party's guiding principles tomorrow. Best Wishes. #SiddhiDay  View conversation 1h - @kirankhurana Good sign as 24 November is celebrated as Sri Aurobindo’s #SiddhiDay all over the world.  View conversation

5h Yoga is quest for Truth, Good, and Beauty and conquest over Death. Sri Aurobindo synthesizes the sacred and the secular http://savitriera.blogspot.in/2012/09/sri-aurobindo-synthesises-sacred-and.html …

5h Sri Aurobindo gives a collective element to spiritual quest. (24 November is celebrated as Sri Aurobindo’s Siddhi Day) http://selforum.blogspot.com/2012/11/sri-aurobindo-gives-collective-element.html …

16h The Mother & Sri Aurobindo have enjoined upon the people of India & persons of Indian origin to carry their message to all corners of world.

17h The Mother & Sri Aurobindo secured a synthesis of two world cultures aimed towards a mankind of light and might, of concord and sublimity.

22 Nov The Mother & Sri Aurobindo infuse a thought revolution http://savitriera.blogspot.in/2012/11/the-mother-sri-aurobindo-infuse-thought.html … Happy harmony of Vedic vision and Evolution http://selforum.blogspot.in/2012/11/happy-harmony-of-vedic-vision-and.html … Posted by Tusar N. Mohapatra at 11:18 PM Friday, November 23, 2012 Location: Shipra Riviera, Indirapuram, Ghaziabad, Uttar Pradesh, India

Sri Aurobindo, Bergson, Levinas, Ricoeur - Taking Spirituality Seriously Laszlo Zsolnai Business Ethics Center Budapest University of Economic Sciences

S.K. Chakraborty adds that spirit and spirituality mean acceptance of the principle that all beings, especially human beings, are, in essence, something superior to, more unconditioned and permanent than the “body-life-mind” combination. The faltering, clumsy, purblind, unstable body-life-mind triad is an unjust and erroneous framework from the ontological viewpoint…

Chakraborty further argues that spirituality cannot be asked to prove its credentials before the tribunal of economic growth, enterprise bottom line, shareholder value and the like. Rather, it is technology, economics, business and their cohorts that must pass the test of Spirituality. Spirituality has to be the remedy for the growing malignancy in our material affairs. 6:25 PM Tuesday, January 24, 2006

18 Nov Steven Shaviro ‏@shaviro I accept the parts of Deleuze that stem from Bergson, Spinoza, Leibniz, & Kant, but reject the parts that stem from Nietzsche & Hume.

Neat People vs. Sloppy People By Suzanne Britt

Anonymous 7:21 AM, October 29, 2012 This essay isn't literal. Britt is using sarcastic humor and hyperboles to get a point across. The people who get mad at this essay aren't neat people. They are people who don't get sarcasm. Educate yourself with sarcasm, people. It's hilarious humor if you get it.

Seas inlaid with eloquent gentle wires

The Body Electric: Extending Soul into Cyberspace Posted by Andrew Neuendorf on November 12, 2012

I think Bostock would have an unlikely ally in Walt Whitman, no Luddite, who celebrated the trans-Atlantic telegraph cable  in his poem “Passage to India,” which is largely about the unfinished journey of Columbus. Whitman writes about this journey symbolically (not from a historical perspective, which would reveal Columbus’ mission to Christianize and enslave the indigenous West) as an attempt to unite East and West by bringing Europe and India together to begin a global civilization. (Columbus’s journey is also Edgar Morin’s historical starting point for the beginning of the planetary era in his book Seven Complex Lessons in Education for the Future, which I’ve written about recently here)…

The work of uniting the world is still in progress, but whether the means consist of ships, cables, or the internet, technology always provides the backbone. In “Song of Myself,” we encounter Whitman’s version of extension, his body taking flight and touring the nation. However, he is not disembodied. His journey is concrete and rooted to the land… His flight is rooted in the American landscape, in the vast extension of the material world, the expanses of nature on the continent…

Camille Paglia argues in her 2000 Salon article The North American Intellectual Tradition, that a kind of earthy, visionary pragmatism is the dominant philosophy on this side of the Atlantic. She argues against the continental philosophers (such as Heidegger, Derrida, and Lacan) whose works are too dry, abstract, and jargon-laden to appeal to the American sensibility. Instead of the disembodied mind, she embraces the body:

“My argument is that the North American intellectuals, typified by McLuhan, Fiedler and Brown, achieved a new fusion of ideas — a sensory pragmatism or engagement with concrete experience, rooted in the body, and at the same time a visionary celebration of artistic metaspace — that is, the fictive realm of art, fantasy and belief projected by great poetry and prefiguring our own cyberspace.”

Lawrence Ferlinghetti: Time of Useful Consciousness: Excerpts Interview & Review by abdul lateef Posthuman Destinies - Science, Culture, Integral Yoga NOVEMBER 18, 2012

We always like to return to Whitman one of the poets with whom Sri Aurobindo’s concludes his Future Poetry.  Fittingly Ferlinghetti on his journey to the West concludes by invoking Whitman whose oracular voice echoes through the bohemians and the beats from the east village to north beach, it is here given over in what will surely be one of last great exhalations from a founding member of that generation (al)

Fichte and Romantic Self-Assertion The Isaiah Berlin Virtual Library THE ASSAULT ON THE FRENCH ENLIGHTENMENT

Fichte is the figure who betrayed the rationalist and ultimately libertarian and even democratic ideals of Kant, and the harmless, benevolent, decent, populist ideals of Herder, who thought that there were many flowers in the garden and that they need not struggle with each other at all.

The person who foresaw where this was going to lead was the poet Heinrich Heine, who in a very famous passage said, warning the French, I think after 1830, not to down their weapons, not to disarm, because of the fearful danger from their neighbours: ‘Kantians will appear who will … ruthlessly with sword and axe hack through the foundations of our European life … Armed Fichteans will come, whose fanatical wills neither fear nor interest can touch.’ 26 And who shall say that he was altogether mistaken? Page 30 FICHTE AND ROMANTIC SELF The Isaiah Berlin Literary Trust 2005 11:33 AM

Tweet 13h - Steven Shaviro ‏@shaviro I accept the parts of Deleuze that stem from Bergson, Spinoza, Leibniz, & Kant, but reject the parts that stem from Nietzsche & Hume.

On the Universality of Culture by larvalsubjects

What I’m trying to think– along with many others –is multiple causation or how a variety of different causes interact with one another from both the plane of expression and the plane of content.  My gripe with a theorist like Lacan, for example, is not that he’s wrong in pointing out that the signifier– another example of an incorporeal machine –plays an important causal role in human subjectivity and social assemblages.  My gripe lies in the way in which he tends to treat language as a “primary modeling system” for everything else– “the universe is the flower of rhetoric” –treating it as structuring an unformatted matter (everything else), without exploring the causal contributions (“difference contributions”) made by non-signifying entities.  It’s not that Lacan is wrong, but that he is not sufficiently thinking in terms of overdetermination.  This is why much in Guattari’s work represents a significant advance over Lacan.  So basically, without sharing her thesis that culture is universal, I’m on the same page as Aprell…

The mark of the universality of culture in the anthropocene thus does not lie in the universal reign of the signifier structuring everything– cultural narratives and signifiers structure very little in Antarctica –but rather lies in the universal effects of contemporary technology and capitalist modes of production that have managed to transform the fabric of the planet at the atmospheric, chemical, and biological level no matter how remote the region.  In this respect, the anthropocene does not entail the erasure of the biological, chemical, or geological, but rather the emergence of a new dominant actant that every other actant must contend with.

The Prince of This World: Thinking the Devil in Light of Agamben’s Kingdom and the Glory  from An und für sich by Adam Kotsko

From this perspective, The Kingdom and the Glory represents a crucial turning point in Agamben’s project, deepening his account of Western theologico-political structures by beginning to work out how the logic of sovereignty is deployed and transformed in order to penetrate the fine-grained textures of everyday life. In place of the easily delimitable “state of exception” where the sovereign suspends the law in order to save it, we are directed toward the workaday realities of flexible management.

Though it is perhaps surprising that he derives this logic from the Christian theological tradition, it appears in retrospect that many of his key points were more or less hiding in plain sight. For instance, who could deny, after reading Agamben’s account, that Adam Smith’s infamous “invisible hand” is modelled on theological accounts of divine providence? 

Revisiting Integral Humanism from Centre Right India by Kesava

It is a bit of a mystery why Panditji called his theory Integral Humanism in English. Not many of his articles really concentrate on “humanist” aspect. On the contrary they concentrate more on “national character” and the role of “individual character” in it… Deendayal Upadhyaya Institute has been doing some fabulous ground work, especially with the Chitrakoot project. However, unfortunately, there has not been much of intellectual activity from the institute… We need to reestablish The Integral Approach as the core of the right in India.  

The Soul and Subhuman Existence  from Sri Aurobindo Studies 

In ancient times, the world was invested with spirit everywhere, in all things. Sri Aurobindo describes it thus: “Ancient belief…saw a soul, a living godhead everywhere in the animate and in the inanimate and nothing was to its view void of a spiritual existence.”

The development of the logical mind and its focus on dividing, classifying and simplifying through trenchant separation rejected this view of life. It does not mean, however, that this is the final answer to the question. Sri Aurobindo describes a process of development that is one unified continuum, and this implies that soul exists, in some form, not only in the human and the animal existence, but even in the earlier, more primitive forms of life…

Further work with crystals and minerals has even begun to uncover the responsiveness that Sri Aurobindo has posited in the world of material forms. One consciousness, one existence, in a unity that spans from the most inconscient Matter to the heights of Spirit, implies that there is a continuum and our attempt to divide and classify and separate is an artificial mental construct but not an essential underlying Reality of the manifested universe. We find that the ancient view of inclusion has more ultimate truth in it that the modern view of fragmentation.