Sri Aurobindo's Copernican revolution in Vedic hermeneutics

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Heredity and environment cook uniqueness of each individual

The Interaction of the Individual Soul, Heredity and Environment from Sri Aurobindo Studies 

We are born into the world as children of our parents, carrying with us a physical heritage from our ancestors which is called heredity. These traits are passed along in the DNA transmitted from the parents, and combined according to the dominant or recessive characteristics of the particular genetic interactions. This process therefore provides a basis for the continuity of the physical framework of our lives from generation to generation. The ability for genetic material to combine and create new combinations through the contribution of the two parents provides an enormous potential capability for individuation and new development in the newly born child.

This process of heredity, however, is not the sole factor in determining our lives. Once born into the world, we interact with an environment consisting of both the world at large, and the other beings with whom we interact. We are both influenced, and in our turn, influence the development of the community of life and existence and its development. We are part of the community and partake of the time-spirit within which we are born and live, carried along by the currents of that tremendous collective energy, but also doing our part to try to shape and move that collective existence.

While there is a debate about whether heredity or environment is more important in the development of the human being, and there are strong proponents of each view, it is clear that both are part of the legacy of the past, and the force of the present within which we have to take up our lives and become who we are meant to be. These two factors on their own however are not the whole story, although they provide us a clue. When we recognize that the very process helps to ensure “uniqueness” of each individual, we can see that the physical process supports the concept of the individual soul born into life.

Patterns of the Present - Georges Van Vrekhem 

Patterns of the Present is a profound and inspiring account of the present situation of mankind and the world it lives in. On the threshold of the new millennium, countless pages have been written on the meaning of our world and its possible development. The conclusion in most cases was depressing – man would become an automaton in a sci-fi world. The author puts the present situation of humanity in the perspective of the evolutionary vision of Sri Aurobindo and The Mother. The result is a positive interpretation of the global situation. The meaning of history, the globalization of our planet, the values represented by East and West, their meeting and reciprocal fertilization, the future evolution of mankind – all these topics and more are presented here in a fresh, often surprising, perspective. Contents:
1. The Big Picture
2. The Avataric Field
3. East and West
4. Reason on Trial
5. Science, Scientism, Modern Technology
6. The Supramental “Catastrophe”
7. The Future of Humanity

Preparing for the Miraculous - Georges Van Vrekhem 

The Belgian writer Georges Van Vrekhem explores these and other timeless questions in the light of Sri Aurobindos evolutionary concept and casts a refreshing new look on issues that have been the lasting preoccupation of seekers throughout the ages. This book contains the edited versions of eleven talks that Georges Van Vrekhem gave in Auroville in 2010 and 2011:
* Adam Kadmon and the Evolution
* The Development of Sri Aurobindo's Thought
* Preparing for the Miraculous
* What Arjuna Saw: the Dark Side of the Force
* 2012 and 1956: Doomsday?
* Being Human and the Copernican Evolution
* Bridges across the Afterlife
* Sri Aurobindo's Descent into Death
* Sri Aurobindo and the Big Bang
* Theodicy: "Nature Makes no Mistakes"
* The Kalki Avatar.

American Philosophy and Rudolf Steiner, ed. By Robert McDermott

I mentioned this text, American Philosophy and Rudolf Steiner, edited by my advisor Robert McDermott, a few months back. It has since been published. …

About the Author Robert McDermott, Ph.D., is president emeritus and chair of the Philosophy, Cosmology, and Consciousness Program at the California Institute of Integral Studies (CIIS). His publications include Radhakrishnan (1970); The Essential Aurobindo (1974, 1987); The Essential Steiner (1984); (with Rudolf Steiner) The Bhagavad Gita and the West (2009); The New Essential Steiner (2009) and Six Pillars: Introductions to the Works of Sri Aurobindo (2012). He has also published on William James, Josiah Royce, M. K. Gandhi, the evolution of consciousness, and American thought.

Book Description American philosophy may have taken a wrong turn in the mid-twentieth century, when pragmatism gave way to a tradition of analytical philosophy that eschewed metaphysics as inherently meaningless and focused on the coherence or incoherence of linguistic structures. Nonetheless, many new sites of potential dialogue exist between Steiner and American philosophy.

Style « Larval Subjects 25 Apr 2008 – Hopefully I have enough “cred” to inveigh against “difficult books” (I am, after all, mired in the work of figures such as Deleuze, Lacan, Hegel, etc., who are the worst of the worst), but I have increasingly found myself suspicious of the “difficult work”… I wonder if terribly dense styles such as we find in figures like Deleuze, Lacan, Hegel, Derrida, etc., etc., etc., aren’t a form of intellectual terrorism… I’ve spent my fair amount of time defensively defending the writing style of figures such as Lacan, Derrida, Heidegger, Deleuze, etc., etc., etc. What I realize is that what I was defending was not their style but the value of their concepts and arguments despite their style. 12:19 PM - 4:22 PM

Alethetics from Larval Subjects Every great philosopher proposes a frame, a new window through which to encounter the world… We no less frame selections of the world than we are seized by selections of the world.  7:07 PM

A Must Read New Book on Friedrich Hayek from Adam Smith's Lost Legacy by Gavin Kennedy - Eamonn Butler: “Friedrich Hayek: the ideas and influence of thelibertarian economist”

Hayek’s life and legacy testify to the lasting power of ideas over the fleeting influence of individual politicians who, because they misunderstand the dynamics of human societies, normally promote the wrong ideas. Radicals of Left and Right believe they can change society by capturing the legislature to correct what they regard as society’s systemic errors. Hayek noted, sardonically, that if designed changes tried to change the world, we cannot be sure that the outcome would please either its designers or those affected by their changes.

Sri Aurobindo always seeks for the larger synthesis

[Rough Draft] Worldly Religion in Whitehead and Deleuze: On the Possibility of a Secular Divinity from Footnotes to Plato by Matthew David Segall Dec 17, 2012

The purpose of this essay is to unpack Deleuze’s and Whitehead’s philosophical contributions to the task of re-thinking religion in a post-everything (perhaps even post-apocalyptic) world no longer certain of its own secularity. “The secularization of the concept of God’s functions …

Stengers’ contrasts Deleuze’s celebration of unhinged creativity with Whitehead’s tremendous respect for history and continual emphasis upon the importance of acquiring new habits in a way that is sensitive to the habitat they depend upon. “Each task of creation,” writes Whitehead, “is a social effort, employing the whole universe.” While Hallward’s claim may or may not be justified, Stengers’ modest Whiteheadian corrective to Deleuze’s penchant for skinny dipping in the Acheron allows us to receive much insight and inspiration from the latter without forgetting the perhaps more mature imperative of the former regarding the true responsibility of the philosopher: “…[to] seek the evidence for that conception of the universe which is the justification for the ideals characterizing the civilized phases of human society.”

[Grant, Iain Hamilton. Philosophies of Nature After Schelling (London: Continuum, 2006). Hallward, Peter. Out of this World: Deleuze and the Philosophy of Creation (London: Verso Books, 2006). Ramey, Joshua. The Hermetic Deleuze: Philosophy and Spiritual Ordeal (London: Duke University Press, 2012). Stengers, Isabelle. Thinking With Whitehead (Cambridge: Harvard University Press, 2011).]

Buddhists and “Hindus” against traditional family values from Love of All Wisdom by Amod Lele Dec 17, 2012 

Patrick Olivelle’s remarkable The Āśrama System, examining the classical dharmasūtra texts, established that the “four āśramas” – celibate student, householder, forest-dweller and renouncer – were originally conceived not as stages, but as choices, alternatives. It was only in a later stage of Indian thought – a stage that sought to diminish the importance of free choice – that it was claimed that one should renounce the world only after having children. This compromise was an attempt to bring the kind of renunciation pioneered by the Jains and Buddhists back into the fold of Vedic familial tradition. But it ran counter to the strong undercurrent – praised by the Buddha and remaining in Indian society to this day – where people would never start families, renouncing from the beginning of adulthood or even earlier, and where they were strongly praised for doing so…

The integrity orientation of traditional Indian thought is not the same as that of modern thought, certainly, but in many respects the two are closer to each other than they are to the familial worlds of premodern Judaism or Confucianism. (Even Christianity is far less intrinsically oriented toward “family values” than is often supposed… There is plenty that may be said in favour of the family life. But let us not pretend that premodern traditions agreed on its worth. 

Are Karma and Freedom Incompatible? from Sri Aurobindo Studies 

Sri Aurobindo’s approach is consistent in that he always seeks for the larger synthesis that reconciles apparently irreconcilable opposites into complementary poles or aspects of one continuum. He is able to provide us a clue to the reconciliation of karma and freedom… Once we acknowledge that there is something within the individual being that can exercise free choice, even if we, for the moment, limit that free choice to participation and non-participation in the cosmic action, we are able to escape the bonds of Karma and the impulsion towards a strict predetermined universal unfolding which would otherwise force itself upon us.

We may also go further, of course, and suppose that if we have the freedom to participate  or not, and are thus able to establish some part of us which is independent of the law of Karma, the chain of cause and effect in action, then it may also be possible to find the standpoint within ourselves where the choice of participation or non-participation itself is no longer restricting our freedom. In such an instance we would find that “freedom” and “Karma” are actually able to exist side by side, each fulfilling its role and purpose.

In a gold moment’s blaze from Savitri Dec 17, 2012

There is joy and power, there is interminable happiness, the logic of infinite intelligence and the magic of changing eternity grow clear to his sense of deeper cognition. The things that have remained unknown all this long come into view. Immense realities take shape as realised accomplishments, as even the nameless formless God takes birth and accepts a deathless body and a divine name. He sees in the depths of the original Void the Desire surging up for expression. The ignorant march of dolorous Time from Savitri Dec 17, 2012

Théon used to say that this defeatist state (the result of which is death), this destructive power, was born with the Vital’s infusion into Matter. The rock, the stone, that is, the most exclusively material, isn’t defeatist. The beginning of destruction came with the beginning of the entry of the vital force: with water – water, air, all that moves. All that begins to move brings along the power of destruction.

Invocation 36 INVOCATION is published by Savitri Bhavan in Auroville - The English of Savitri (5) Book One, Canto One, lines 253-342 by Shraddhavan

Inertia is a basic principle of matter – matter doesn’t move until something gives it a push. So the life-force, the lifeparts, when we are asleep, share that inertia of matter, they are ‘released into forgetfulness’. Surely at no point in her waking day does Savitri forget about the coming loss of Satyavan. But when she falls into deep sleep, the life-parts of the body, the brain, they are set free from that memory, they are able to forget. So the life is resting – ‘repose’ means ‘rest’, either as a verb, or as a noun. Here it is a verb. It is unconscious, on the very edge, the verge of mental consciousness. The life is resting, ‘prone’ – lying flat, as we do when we sleep, and it is just as ‘obtuse and tranquil’ as material objects such as stones and stars are. ‘Obtuse’ – we meet this word in mathematics, in geometry: where two lines or planes meet at an angle which is more than 90 degrees it is said to be ‘obtuse’, as opposed to an acute angle, which is less than 90 degrees. The acute angle looks sharp, an obtuse angle looks blunt. We use both of these words psychologically: someone who is acute is considered sharp, bright, intelligent; but if a person has difficulty in understanding things quickly, we may say that they are ‘obtuse’ – stupid. But at the same time, such people are not easily disturbed or upset, so they may seem relatively tranquil, peaceful. A stone may lie peacefully in the same place, unmoving for centuries, the stars always seem the same to us, following their courses unmoved, unchanging.

[Rough Draft] Worldly Religion in Whitehead and Deleuze: On the Possibility of a Secular Divinity from Footnotes to Plato by Matthew David Segall Dec 17, 2012

After the Christian-Platonic initiation, the world is transfigured into a problematic network of occult icons whose meaning can only be uncovered intuitively by the mental magic of talismanic thinking. Ideas are traced into appearances as signs, moments of discontinuity in extensive physical time-space out of which the intensive oddity of self-reference emerges. These recursive oddities unfold themselves into the physical plane, erupting as problematic forces requiring of the flesh-hewn mind not new representations of a supposedly extra-bodily world, but self-immolation through constant death and resurrection. Thinking is a violent act, always killing the neurons which support it, “making the brain a set of little deaths that puts constant death within us.” [⁶⁶ Deleuze and Guattari, What Is Philosophy?, 216; Curiously, Christian esotericist Rudolf Steiner says almost the same thing: “The chief characteristic of ordinary thinking is that each single act of thinking injures the nervous system, and above all, the brain; it destroys something in the brain. Every thought means that a minute process of destruction takes place in the cells of the brain. For this reason sleep is necessary for us, in order that this process of destruction may be made good; during sleep we restore what during the day was destroyed in our nervous system by thinking. What we are consciously aware of in an ordinary thought is in reality the process of destruction that is taking place in our nervous system” (Lecture: 1st May, 1913]

Kian Joke, dogma, and nostalgia - 2:32 PM, December 16, 2012

I was actually asking if your "Savitri Era Religious Fraternity" post was a joke, which it clearly is not. Why did you delete the near-entirety of my so-deplorably anonymously-posted quote? Does it hit too close to home for you? I very well understand the necessary variations in the at-large applicability of so many of the passages in Sri Aurobindo's Letters, but when perfectly reasonable adherence to the more clearly relevant of the Guru's "outdated" old words can be disdainfully and bloviatingly reduced to mere "dogma" or "nostalgia", I suppose anything goes, ye Chosen One. Your starkly Guru-unsubstantiated religion-founding/disseminating effort is ultimately your own misguided postmodern prerogative … Nor will I ever match the godlike measure of your "growth" in the arena of deluded, self-satisfied mental-gymnastic pointlessness. Au revoir. Kian 8:48 PM, December 16, 2012

Obtaining other tools of perception

Integral Humanism and the BJP from Centre Right India by Pulakesh Upadhyaya Dec 8, 2012

Integral Humanism is one of the core ideologies on the basis of which the Jana Sangh and subsequently the BJP were founded… Most members in the BJP suffer from ideological haziness, and many of its stands have tended to depend on plain anti-Congressism and not on any of the foundational principles… The BJP is passing through a phase where it requires serious introspection, otherwise it does not take very long for political parties to break up and reach political oblivion. It has already shot itself in the foot by discarding ideologues and well-wishers, paying lip-service to icons who built the Jana Sangh; the only way it can kill itself is by losing whatever remains of its ideology.

Jean Gebser: Cartographer of Consciousness EnlightenNext: by Gary Lachman January 26, 2011 at 12:57 pm 8 comments

Gebser’s magnum opus, The Ever-Present Origin (first published in Germany in 1949 but not translated into English until 1984) is an immense, six-hundred-page exploration into an insight—a “lightning-like inspiration” as he called it—that first came to Gebser in Spain in 1931. This insight, that a new kind of consciousness was beginning to appear in the West, came to Gebser through his study of poetry, particularly that of the Austrian poet Rainer Maria Rilke. As Gebser unraveled it, he soon saw that evidence for this new consciousness could be found in developments in science too. In fact, the more he thought about it, the more Gebser discovered signs of this new consciousness in practically all aspects of Western culture.

For the next eighteen years, he gathered and organized his thoughts on what he called an impending “mutation” in consciousness, the most immediate manifestation of which was what he called the breakdown of the “mental-rational structure” of consciousness, the dominant “scientistic” rationalist reductive paradigm that has held sway over the West for the last few centuries. In 1949, when the first part of The Ever-Present Origin appeared—to be followed soon after by the second—Gebser had marshaled some of the most convincing arguments that a shift in Western consciousness was indeed taking place, and that its consequences would be felt by people of his and the following generations…

Speaking to a younger generation of readers eager to know more about different forms of consciousness and familiar with the work of Sri Aurobindo and Teilhard de Chardin (two other thinkers concerned with the evolution of consciousness), in a preface to a new edition of The Ever-Present Origin, Gebser wrote that “the principal subject of the book, proceeding from man’s altered relationship to time, is the new consciousness, and to this those of the younger generation are keenly attuned.”

Politics and the Occult: The Left, the Right, and the Radically Unseen - Page 281 - Gary Lachman - 2008 - Preview - More editions Lachman's critique of occult politicians like Annie Besant, Emanuel Swedenborg, Nicholas Roerich, René Guénon, Julius Evola, Rudolf Steiner, Mircea Eliade, C. G. Jung, and Aleister Crowley shows that politics is as swayed by the occult now as it ever was. 

Amazon.com: Irreducible Mind: Toward a Psychology for the 21st Century Edward Kelly (Author), Emily Williams Kelly (Author)

The authors systematically marshal evidence for a variety of psychological phenomena that are extremely difficult, and in some cases clearly impossible, to account for in conventional physicalist terms… The authors further show that these rogue phenomena are more readily accommodated by an alternative 'transmission' or 'filter' theory of mind/brain relations advanced over a century ago by a largely forgotten genius, F.W.H. Myers, and developed further by his friend and colleague William James. This theory, moreover, ratifies the commonsense conception of human beings as causally effective conscious agents, and is fully compatible with leading-edge physics and neuroscience. 

Supersizing the Mind: Embodiment, Action, and Cognitive Extension (Philosophy of Mind) by Andy Clark (Dec 31, 2010)

Andy Clark argues that our thinking doesn't happen only in our heads but that "certain forms of human cognizing include inextricable tangles of feedback, feed-forward and feed-around loops: loops that promiscuously criss-cross the boundaries of brain, body and world." The pen and paper of Feynman's thought are just such feedback loops, physical machinery that shape the flow of thought and enlarge the boundaries of mind.

Think of the Body October 22, 2005 by Tusar N. Mohapatra Review of Bodies of Thought: Embodiment, Identity and Modernity: Ian Burkitt

Growing interest in the consciousness studies is forcing the skeptics to look at it afresh, for it no longer belongs to the New-Ager's domain, alone. This book is a commendable compendium of path-breaking ideas reconstituting our conception of subjectivity. While post-modern sentiments amply spice the text, what should not be missed is the emphasis on body-mind continuum, which runs as an undercurrent, throughout the work.

Comparing Roger Penrose and Sri Aurobindo on the Mind from Integral Yoga of Sri Aurobindo & The Mother by Sandeep Dec 8, 2012

In the last chapter of his book “The Emperor’s New Mind”, Roger Penrose draws on his scientific career to offer insights into the spontaneous, aesthetic and non-algorithmic nature of mathematical insight, the non-verbal thought process of the scientist, and other topics related to what he calls the “physics of the mind”. Many of his remarks chime quite well with corresponding observations made by Sri Aurobindo and the Mother on the nature of the thought process, as we see in this article.

The Universal Law of Cause and Effect from Sri Aurobindo Studies 

Scientists have developed what they call “laws” of physics. These laws of physics describe the action of material energy, the laws of “cause and effect” in the physical universe. Similarly, we find other applications of the action of cause and effect. We observe that what occurs today is the result of energy expended and directed yesterday; and similarly, today’s action creates tomorrow’s result. The entire system of life in Western civilisation is based on the principles of cause and effect development. Sri Aurobindo makes it clear that this action of “cause and effect” is the fundamental essence of what is known in the East as the “law of Karma”…

Sri Aurobindo makes it clear that in a universe that functions under the kind of strict laws that we see everywhere at work, the idea that it is developed by Chance is incomprehensible. The reason for this mistake is contained as a seed in the first error, in that we attempt to explain things of a different order by an understanding based in the physical world, whereas our expanding insight is now beginning to show us that we need other forms of knowledge and other tools of perception when we begin to explore realms beyond the purely physical world.

Integral Yoga and Psychoanalysis - III On Love — Miranda Vannucci Publisher: Miranda Vannucci, Italy Binding: Soft Cover Pages: 151 Price: Rs 600

The third book in a series suggesting possible points of contact between the disciplines of psychotherapy and the Integral Yoga of Sri Aurobindo and the Mother, this volume addresses, from a psychological point of view, certain aspects of love. Chapters cover such subjects as the acceptance of the self, the confusion between sexuality and the sentiments of love, maternal love and unconditional love, the awareness and purification of the vital, the union of two beings, forms of love such as friendship, fraternity, and solidarity, and love as one of the universal forces. Numerous extracts from the works of Sri Aurobindo and the Mother are used to elaborate the author’s premise.