Philosophers do do a lot of suppressed or unexpressed spiritual practices

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

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

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

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

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

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

ABA Journal - Feb 1962 - Page 155 Vol. 48, No. 2 - Magazine - Full view In his stimulating book, The Uses of the Past, Herbert Muller emphasizes the importance of values in these words: Our business as rational beings is not to argue for what is going to be but to strive for what ought to be . . . It is this pursuit of truth ...

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

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

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

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

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

We sing, cry, laugh, and love in Hindi, Urdu, and Bhojpuri

The Hindu : Arts Books : Tamil scholars feted K. RAJU January 24, 2013

The Thamizh Thendral Thiru. Vi. Ka. Award was conferred on Dr. Prema Nandakumar, noted Sri Aurobindo scholar, in recognition of her excellent contribution to Tamil literature and for her literary and creative works. This award was given to her and other Tamil scholars as part of Thiruvalluvar Day celebrations by Chief Minister J. Jayalalithaa at a function organised at Lower Camp in Theni district recently. The award carries Rs 1 lakh, a gold medal and a certificate.

Dr. Prema, a native of Srirangam in Tiruchi, was born in 1939. She is a regular contributor to several journals, including The Hindu, and has authored many books, including her pioneer research on Sri Aurobindo, and translated works of poet Bharathi and novels of Akilan. Her first study on Sri Aurobindo’s epic poem Savitri encouraged many scholars to take up Savitri-related subjects for academic dissertations. She has been a member of several academic councils. Dr. Prema has addressed many international conferences on Tamil, Nationalism and Buddhism. She has done extensive research in Indian philosophy, history, Indian culture. Her collection of short stories, ‘Amduha Thuli Piranthathu,’ has won a State Government award.

Music of Bollywood - Wikipedia, the free encyclopedia

Bollywood music has drawn its inspiration from numerous traditional sources such as Ramleela, nautanki, tamasha and Parsi theatre, as well as from the West, and other Indic musical subcultures.^[5] Hindi film songs form a predominant component of Indian pop music, and derives its inspiration from both classical and modern sources.^[1] The language of Hindi movie songs, generally termed Hindi, can be complex. Some songs are saturated with Urdu and Persian terms and it is not uncommon to hear use of English words in songs from modern Hindi movies. Several other Indian languages have also been used including Braj, Bhojpuri, Punjabi and Rajasthani. Occasionally a few lines in other Indian languages are used as well.^[6] Film songs have been described as eclectic both in instrumentation and style.^[7] They often employ foreign instruments and rework existing songs, showing remarkable inventiveness in the reinvention of melodies and instrumental techniques.^[8] In a film, music, both in itself and accompanied with dance, has been used to for many purposes including "heightening a situation, accentuating a mood commenting on theme and action, providing relief and serving as interior monologue."^[5]

Hindi film songs are now firmly embedded in North India's popular culture and routinely encountered in North India in marketplaces, shops, during bus and train journeys and numerous other situations.^[2] For over five decades, these songs formed the staple of popular music in South Asia and along with Hindi films, was an important cultural export to most countries around Asia and wherever the Indian diaspora had spread.  Indian cinema, with its characteristic film music, has not only spread all over Indian society, but also been on the forefront of the spread of India's culture around the world.^[1] The Hindi film song now began to make its presence felt as a predominating characteristic in the culture of the nation and began to assume roles beyond the limited purview of cinema. In multi-cultural India, as per film historian Partha Chatterjee, "the Hindi film song cut through all the language barriers in India, to engage in lively communication with the nation where more than twenty languages are spoken and ... scores of dialects exist".^[4] Celebrated Hindi film musician Anil Biswas credited with introducing orchestra music to cinema in India died May 31, 2003. 

It's Bombay, My Jaan - Chandan Mitra - Outlook Jun 26, 2006 – From classical strains in the heyday of the talkies, the music industry now encompasses all song genres

Music is what distinguishes Indian cinema from the rest of the world. In fact, music is the defining characteristic of Indian, particularly Hindi, cinema. Music was probably integral to Indian cinema because of the strong folk theatre linkage. It was, however, the launch of RK Films in 1948 that heralded a musical revolution. With Barsaat and Awara, Hindi film music was revolutionised. RK Films changed the grammar of film music decisively and forever. Shankar-Jaikishen were the pioneers of Hindi cinema's musical makeover. They set an example before countless aspiring composers that you had to dare to win. They proved that India's first post-Independence generation was waiting to break free of traditional, strictly classical-based compositions. Naushad, with superhits like Baiju Bawra under his belt, emerged as the first choice of Raj Kapoor's ratings rival, Dilip Kumar. Naushad's contemporary, Roshan, was not exactly in the same mould. In fact, he was quite an experimentalist, although his experiments did not break the parameters of classicism.

Compared to Naushad and Roshan, Madan Mohan was a later entry and not quite a hardline puritan, … Among the experimentalists, C. Ramachandra should take pride of place for his immortal hip-swingers… But no one had a bigger impact on film music's evolution in the '60s than Omkar Prakash Nayyar, … The narrative of the '60s would be incomplete without reference to the extraordinarily talented Salil Choudhury who hit big time with Bimal Roy's Madhumati. The '60s were probably Hindi film music's finest decade. Even as Shankar-Jaikishen ruled, challengers had begun to dent their supremacy. The one who outlasted all others was S.D. Burman with son Rahul Dev in tow. Meanwhile, Kalyanji-Anandji emerged as the poor man's Shankar-Jaikishen after they composed music for Raj Kapoor's Chhalia (Dum-dum diga diga). Kalyanji-Anandji blended folk, classical and Western in catchy ways to produce vigorous, earthy numbers, especially for Manoj Kumar's films… Since the '90s, popular music has gradually shifted out of the sole orbit of cinema and now revolves in several trajectories such as remixes, bhangra-pop, Indipop and also ghazals, though the high noon of the last genre has now waned.

A paean to India's melody queen from M.J. Akbar - Author and Veteran Journalist by M J Akbar Appeared in Times of India - October 4, 2009

Her usual is so much better than the best around her. She lifted ordinary into memorable, and was superb when the musical score was minimalist. She excelled with Naushad, who distilled the purity of a raga with an aesthete's light touch, never better than 'Khuda meherbaan ho tumhara, dharakte dil ka payaam le lo / Tumhari duniya se jaa rahen hain, utho hamara salaam le lo'. The second line is not there to remind you of lyrics but to recall the music. Compare Shankar-Jaikishan when Lata sang for them, and when they were with anyone else. They made fools of themselves when they fought with Lata and switched to Sharda, and were soon piling violins into the background to ameliorate the foreground. Suman Kalyanpur, the would-be alter ego, could hold a note, but was simply not in the same class.

My great regret is that Lata and Rafi did not sing together for three years because of royalty disputes. Individually they were masters; together they were magical. Witness the eternal song from Kaali Topi Laal Roomal: 'Laagi chute na ab to sanam, chahe jaaye jiya teri kasam'. Rafi deserved a Bharat Ratna too, even if he died at 55 and denied us decades of thrall. Hemant Kumar, of Hemantada to Kolkatawallahs, was absolutely right to refuse a Padma Shri. That genius could never be an also-ran. The silken bonds of the Lata-Hemant number from House No 44, 'Neend na mujhko aaye, dil mera ghabraaye' could capture you forever.

As for the big question: preference cannot be locked into the straitjacket of mathematical formula. Since the personal is creeping into public space through this column, there will be those who sniff and others who snigger. But, as any politician says on the eve of an election, ''Please saar listen please, with folded hands.''

The finest Lata solo, on my admittedly prejudiced list, is that sublime harmony of voice, word and music so delicate that you can hear it only through Lata's vocals, 'Ja ja re jaa baalamwa, Sautan ke sangh raat bitaayi kahe karat ab jhooti batiyaan'. See what heights Shankar-Jaikishan ascended when they got themselves out of the way. The verse, lifted by near-absence of instruments, is an exquisite blend of mischief hovering above pain and captures, with love, the ethos of an age. Sentiment steps outside boring adoration, and smiles at its own excess. A lover's complaint that never descends into the self-abasement of a moan. English cannot hope to convey the meaning of 'sautan', so we shall merely describe her as a woman's competitor for her lover's affections. He has just returned after spending nights with the other, and Lata's hurt voice keeps pushing him away, but never pushing him too far, for he belongs to her.

There are a hundred ways in which to rebuke a man for telling lies. Have you ever heard anything quite like 'Kaisa harjai, daiya!'? Hindi flowers in the spring of dialect. We might run our governments in English and write our balance sheets in Roman, but we sing, cry, laugh and love in Hindi, Urdu, Marathi, Bengali, Bhojpuri, Kashmiri, Tamil or any of the innumerable mother tongues with which our nation is blessed. The tongue of a mother could never write a proper balance sheet for it is too heavily overloaded with assets. How in heavens to do you translate 'daiya!'? Note, incidentally, the dexterity with which the short line is worked into seamless melody.

Lata sang the largest number of film songs for the first of the moderns, Laxmikant-Pyarelal. The partnership provided unforgettable music to eminently forgettable films like Inteqaam (the difficult 'Aaaa jaane jaan'). The Lata who could mesmerize you in Vyjanthimala's Madhumati ('Main to kab se khadi is paar...'), hypnotize you in Sadhana's Woh Kaun Thi ('Naina barsey rim jhim rim jhim') and perhaps tranquilize you in Bina Rai's Anarkali ('Yeh zindagi usiki hai, jo kisi ka ho gaya') could also energize you with Gen Next Mumtaz in 'Bindiya chamkegi, churi chamkegi...' This, too, is the song of a new epoch, as much of a breakthrough as 'Aayega aayega, aayega aanewala' in Madhubala's Mahal. 9:32 am

Archive Of Indian Music from Outlook Blogs To our old listing of some of the best resources for Hindustani classical music, viz.

• Rajan Parrikar's Vijaya Parrikar Library
• Sarangi.info, inspired by Rajan Parrikar
• ITC Sangeet Research Academy
• Patrick Moutal's Hindustani Rag Sangeet  Online
• Music India's Classical Hindustani section

we can now add Vikram Sampath's "proposed Archive of Indian Music that would act as a repository for all kinds of vintage recordings of India--Hindustani and Carnatic music, folk, theatre, early cinema and voices of great leaders like Mahatma Gandhi, Tagore etc and also of common Indians. These are largely 78 RPM shellacs  that have been digitized and restored..." The first phase of the project is over and a pilot website is now up and running here, already featuring about 180 artists of yore and close to 600 clips. The entire listing of artists is available here.

Vivekananda’s doctored picture of Ramakrishna

Swami Vivekananda and Sri Aurobindo Spiritual Events Info ... Spiritual Event on Speaking Tree By: Ramesh Bijlani on Jan 13, 2013

A talk highlighting the landmark role Swami Vivekananda played in creating a receptivity for ancient Indian wisdom in the West, and how other spiritual masters have continued the work. Ramesh Bijlani Date: Jan 13, 2013 Time:10:00 am to 11:30 am Venue: Meditation Hall, SRI AUROBINDO ASHRAM -- DELHI BRANCH, Sri Aurobindo Marg, New Delhi 110 016. Entry through Gate No. 6. Phone: 011-2656-7863, E-mail: aurobindo@vsnl.com

Harisharan Walia 09:02 am Swami Vivekanada believed in vedantic philosophy of Brahma satyam jagat mithya, where as Shri Aurbindo saw the gross Sagun changing world and the subtle unchangig Nirguna Brahma as two layers/aspects of God. Both believed in service of the universe. Please elaborate what are their views on Gyan, Karma and Bhakti, Karma-Akarma- Vikarma.

Pondicherry: A corner of India that is forever France - The Independent

Auroville is an experimental city, located a few miles out of town, that grew out of the Sri Aurobindo ashram that dominates social and educational life in Pondi.

Swami Vivekananda's connection to Puducherry The Hindu KAVITA KISHORE PUDUCHERRY, January 12, 2013 With the 150th birth anniversary of the philosopher providing a fitting backdrop, Kavita Kishore explores the threads that link him to Puducherry

When Swami Vivekananda travelled from Kanyakumari to Chennai, it is said that he stopped in Puducherry for a few days. According to popular belief, he is said to have stayed in the house on Vysial Street that Sri Aurobindo and Subramania Bharathiyar occupied when they first came to the town…

According to Aurobindonian Scholar, Prema Nandakumar, since Swami Vivekananda and Sri Aurobindo were born only nine years apart, they were almost contemporaries. Swami Vivekananda was the inspiration for the Vande Mataram movement that a young Sri Aurobindo and several of his contemporaries participated in. When Sri Aurobindo was imprisoned in Alipore Jail from 1908 to 1909 in the Alipur Bomb Case, he read the Bhagavat Gita and other spiritual books to gain higher consciousness. It was then that Swami Vivekananda played a role in his achievement of spirituality, she said… Vivekananda’s influence was felt all over India at the time, especially in Bengal. So, it is not surprising that he played a role in Sri Aurobindo’s rise to spirituality as well…

Although the route that Swami Vivekananda’s spirituality took was different from that of Sri Aurobindo, there are some similarities between their philosophies, including the importance given to Indian culture, the dedication to social service and education and tolerance of all religions, said Ms. Nandakumar.

Jyotirmaya Sharma busts many myths around Swami Vivekananda From: Outlook Magazine, 21 January 2013 Interview ‘His Inclusiveness Is A Powerful Myth’ Vivekananda comes across as a Hindu supremacist, and not so much a social reformist - Satish Padmanabhan Interviews Jyotirmaya Sharma
In his third book in the quartet on Hindu identity and self-images, academic-author Jyotirmaya Sharma busts many myths around Swami Vivekananda. He comes across as a Hindu supremacist, and not so much a social reformist. Excerpts from an interview with Satish Padmanabhan: …

This book, like the previous two (Hindutva: Exploring the Idea of Hindu Nationalism and Terrifying Vision: M.S. Golwalkar, the RSS and India), is an attempt to delineate a genealogy of Hindu identity. In this context, Vivekananda provides the most influential restatement of Hinduism. His religious nationalism is the decisive influence behind Hindu nationalism. Also, unlike many writers, I do not distinguish between Hinduism and Hindutva. For me, Hindutva is merely the politically dominant face of Hinduism today…

This idea of his inclusiveness and liberality is a powerful shared myth in our country but entirely based on a limited, partial reading of his works. Forget Islam and Christianity, Vivekananda wasn't particularly generous towards many sects and schools of thought within Hinduism.

Book Excerpt: Cosmic Love and Human Empathy: Swami Vivekananda's Restatement of Religion (Jyotirmaya Sharma) from Communalism Watch by c-info

Vivekananda, more than anyone else, helped construct the elements that constituted this carefully edited, censored and wilfully misleading version of his master’s ‘catholicity’. He used it to mean what he thought was Ramakrishna’s tolerance, generosity and inclusiveness in relation to other faiths while carefully glossing over the sources and influences that produced this ‘catholicity’. The continued use of the term has had a longevity independent of Vivekananda’s remoulding of Ramakrishna from a “religious ecstatic to a religious eclectic”, and continues to be used even to this day by perceptive and critical readers of the Ramakrishna-Vivekananda story…

Vivekananda’s interpretation of Ramakrishna is a simultaneous act of fidelity and distortion… In 1896, Vivekananda gave two lectures in America and England on Ramakrishna. At the outset, he confesses that he speaks on behalf of his Master, but the errors in interpreting the message are entirely his own. The bare bones of Ramakrishna’s message are all there, beginning with renunciation, devotion, love, and ending with Ramakrishna’s love of all sects and religions. But the moment one unravels the details, a very carefully doctored picture emerges.  

Tweets 16h - Prasanna Viswanathan ‏@prasannavishy To be fair to Jyotirmaya Sharma, he has always held that Rishi Aurobindo & Swami Vivekananda as spiritual progenitors of Hindutva project

23h - Pritish Nandy ‏@PritishNandy Nice to see Swami Vivekananda back in the news. Time to rediscover Sri Aurobindo.

21h - Anil Kumar Gupta ‏@anilguptarsd @PritishNandy Sri Aurobindo's 150th birth anniversary will fall in 2022. Enough time to make grand preparations for rediscover him. Start now.

23h - Pacifist ‏@iHindu - @PritishNandy sir, request you to share your thoughts on Sri Aurobindo. Please.  View conversation

23h - jagdish sharma ‏@ivorysharma - @PritishNandy You are a master communicator. Please start with yourself writing about the philosophy and thoughts of Sri Aurobindo & Sri Ma

11 Jan - Gautam Chikermane ‏@gchikermane And Peter Heehs on 'Roots, trunk, branches & seeds: Similarities and differences in SV's and Sri Aurobindo's approach to Vedanta and Yoga.'

‘The Mother: The Birth and Growth of a Flame’: A Review by Surendra Singh Chouhan from Overman Foundation

Having penned all this appreciative remarks, one has to admit and point out the presence of  a just  few  flaws  in the book. We feel as if we are reading just a recorded history—the evocative fire of aspirational afflatus is missing at some points. The author seems to get lost in the quagmire of facts and figures in his enthusiasm to offer information and more informations. However,  dedication and devotion of the author overrule all these  minor errors and  we have the privilege and joy to read through the book—The Book of The Divine Mother. 

Comment on Predictions of Sri Aurobindo by nizken More cents from me then…. Start in this order: 1. The Mother 2. Synthesis of Yoga 3. Letters on Yoga (vol. 2) 4. The Agenda

You don’t have to finish everything in them nor does it have to be in a linear cover-to-cover fashion. Just my recommendations although many other books like Essays on Gita are also quite fascinating.

Comment on Predictions of Sri Aurobindo by Sandeep

“Jason: a book that tells most about the particular changes he and the Mother aimed at inaugurating in the mind and body of humanity?”

Are you referring to the supramental consciousness ? If not, then Nizken’s recommendations are fine. Otherwise, check out the Life Divine and the Mother’s Agenda.

Sri Aurobindo added 12 new chapters to the Life Divine in the 1940s and these represent his final detailed notes on the subject. A discussion of the changes he made can be read at the end of the book in the section entitled “Note on the Text” (CWSA vol 21-22, pages 1109-1117). The last two chapters “Gnostic Being” and “Divine Life” are especially relevant. On page 1004, he says power of intuition will increase in the immediate future : “A freer play of intuition and sympathy and understanding would enter into human life, a clearer sense of the truth of self and things and a more enlightened dealing with the opportunities and difficulties of existence”.

There are also some conversations with disciples, where he cautioned against over-interpreting the consequences of the supramental change. Cats and dogs won’t change, for instance… Georges van Vrekhem, who passed away recently, has aggregated a lot of this material in his books. See his website http://www.beyondman.org

Comment on Predictions of Sri Aurobindo by mike

l think satprems books cover it a lot, especially ‘On The Way To Suparmanhood’ which is meantioned in the Agenda, l believe a Power was given to this book by the Mother and SA [as said in Agenda] and SA seemed to be writing it through Satprem.

Comment on Predictions of Sri Aurobindo by nizken

Science advances and works within a “paradigm” as written by Thomas Kuhn. The materialistic clockwork mechanistic paradigm that Don Salmon talks about has been overthrown by the work in quantum mechanics by Einstein/de Broglie etc but yes it does persist to a large degree in the public mind. I think Thomas Kuhn’s book (The Structure of Scientific Revolutions) would be the best way to visualize and understand these scientific paradigms and how they are overthrown by scientific ‘revolutions.’ Another great book which I found very helpful and short was What is this thing called Science written by A.F. Chalmers. Thomas Kuhn after Karl Popper probably gave us the basic framework in which to understand the history and progress of science of past 300 years.

The Individual and the Universal from Sri Aurobindo Studies 

Sri Aurobindo’s view of rebirth takes issue with the near-exclusive concentration laid upon the concept in the traditional viewpoint. This traditional viewpoint looks upon life on the earth as some kind of short-term interlude, with the goal being to return to the original source and therein to dissolve ourselves. The entire focus then revolves around individual salvation. It is, however, impossible to understand the larger significance of the manifestation and evolution of the world and all the other beings in the world from a viewpoint that starts with this level of fragmentation. This has led many to consider the world to be an illusion. Sri Aurobindo integrates the evolutionary development of the individual with the universal manifestation.

Hymns to the Mystic Fire_Volume-11 - Sri Aurobindo Ashram Home E-Library  Works Of Sri Aurobindo English Sabcl 

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 ...

Chief concern of Sri Aurobindo's drama is to establish order

Sociology, Ideology and Utopia: Socio-Political Philosophy of East ... - Debi Prasad Chattopadhyaya - 1997 - Preview - More editions Yet this work is a sustained plea for improvable understanding between the East and the West and the transcultural value orientation of different cultures." Page 40 At this point of his argument Sri Aurobindo shifts his focus of attention from epistemology to ontology. Scientific reason, he concedes, has its need not only in practical life but also in the religious sphere of life. When religious forms or systems...

Journal of Shivaji University: Humanities - Volume 33 - Page 20 - Shivaji University - 1998 - Far from it, on the line of the ancient Indian epics Sri Aurobindo shifts the problem of evil into a conflict between ideal forces. There is evil, there is only a degree of ignorance with which all human characters are infected. The aim of human life ...

Globalization & culture: global mélange - Page 29 - Jan Nederveen Pieterse - 2009 - Preview - More editions The shift from Judaism to Christianity, from the Old to the New Testament, opening the door of the gospel to the ... Thus, according to the Indian philosopher and yogi Sri Aurobindo, “Collective life diffusing itself in too vast spaces seems to ...

Dattatreya Ramachandra Bendre (Ambikatanayadatta) - Page 72 - G. S. Amur, Sahitya Akademi - 1995 - Preview - More editions Bendre had a great deal in common with Walt Whitman, the American poet whom Sri Aurobindo admired. He does not share the Romantic poet's agony born out of his separation from vision or his nostalgia for lost insight and innocence.

Towards eternity; Sri Aurobindo birth centenary volume, 15th ... - Page 89 - Aurobindo Ghose, V. Madhusudan Reddy - 1973 - Aurobindo Ghose, V. Madhusudan Reddy ... The intrinsic view of Art involved in a study of the uniqueness of each medium of expression, such as Lessing elaborated and a comparative study of world literature also opened up new vistas.

Sri Aurobindo: a biography and a history - Volume 2 - Page 900 - K. R. Srinivasa Iyengar - 1972 - Here Sri Aurobindo elaborates the difference between sculpture and painting, as Lessing had done earlier in his contrastive study of Laocoon in ... ibid., p. 268. the python's coils by the poet and the sculptor respectively: 900 SRI AUROBINDO.

On the Mother: the chronicle of a manifestation and ministry - Page 703 - K. R. Srinivasa Iyengar, Sri Aurobindo International Centre of Education (Pondicherry, India) - 1994 - It was Lessing who first drew a meaningful distinction between fluid poetic description and the static art of sculpture, but ...

Sri Aurobindo and his contemporary thinkers - Page 254 - Indrani Sanyal, Krishna Roy, Jadavpur University - 2007 - However, it may be safely said that the historic classification of art begun by Lessing, Winckelmann and systematized by Hegel had some abiding influence on the thoughts of Dr Seal, as is ... 

Journal of social research - Volume 22 - Page 5 - Council of Social and Cultural Research, Bihar, Ranchi University. Dept. of Anthropology - 1979 -... humanism, Sri Aurobindo discussed at length the cosmic evolution. His thoughts are based on higher levels of spiritual consciousness (Srivastava : 1968). Rabindranath Tagore through his writings reflected on the problems of rural India at...

Prabuddha bharata: or Awakened India - Volume 84 - Page 293 1979 - ... to be confused with the apparent polytheism of nature-worship and mechanical ritualism and caste-system lacking the larger and deeper ethics of a spiritual humanism. Sri Aurobindo approaches the Vedas with a pronounced mystic spirit, ...

Hinduism with a human face - Page 50 - Madhuri Sondhi - 1990 - There is an ecumenical movement within Hinduism today which is utilising the emotional content of the Hindu psyche to educate Hindu society for humanism. Sri Aurobindo saw in his Yoga the justification of the "cosmic labour towards love ...

Hinduism's human face - Page 65 - M. L. Sondhi - 2002 - There is an ecumenical movement within Hinduism today which is utilising the emotional content of the Hindu psyche to educate Hindu society for humanism. Sri Aurobindo saw in his Yoga the justification of the "cosmic labour towards love ...

Organiser - Volume 30 - Page 45 1978 - If Gandhiji attempted to establish the oneness of mankind in terms of nonviolence and talked of establishing a sort of spiritual humanism, Sri Aurobindo discussed at length the cosmic evolution. His thoughts are based on higher levels of ...

Secularism and materialism in modern India - Page 90 - Brij Gopal Tiwari - 1964 - Debendranath Tagore, Dayananda, Rablndra Nath Tagore and others, declares his opposition to Mayavada and, like Lokmanya Tilak, he seeks to refute Sankara's Monism and thus to promote "Spiritual Pragmatism." Sri Aurobindo, indeed, is metaphysically, ...

Jayashankar Prasad: His Mind and Art - Page 10 - Nagendra - 1989 - Preview - More editions Rejecting the old traditional and ritualistic form of religion, Gandhi, Aurobindo and Tagore advocated for religion based on morality, spiritualism, truth, unity in ... 

Tamil Literature - Page 66 - Kamil Zvelebil - 1974 - Preview - More editions Bharati's romantic-mystical visions of Aryan gods were inspired by his own translations of a few Rgvedic hymns (on the instigation of Sri Aurobindo, who also in 1912 induced him to translate the Bhagavadgita into Tamil). These poems are of ...

Aurobindo's Philosophy of Brahman - Page 132 - Stephen H. Phillips - 1986 - Preview - Page 134 Furthermore, what must be considered his major work, the epic Savitri, may be seen as a typically Romantic attempt to ... Aurobindo, whether directly — he no doubt read much of the Bible — or indirectly through Romantic reworkings of ...

Sri Aurobindo - Page 148 - Jesse Roarke - 1973 - To say that there is some spiritual inspiration in the English Romantic poetry (as there is not, incidentally, according to Sri Aurobindo, in the Romantic poetry of the continent), is not to say that there was much if any genuine spiritual experience ...

Myth in Indian drama - Page 123 - R. G. Joshi - 1994 - The chief concern of Sri Aurobindo's drama is to establish order in the disorder of this world. The order, thus established, must be in tune with the cosmic order which he finds embedded, as it were, in myths and legends. Even the love-affair of ...

Perspectives on Sri Aurobindo's poetry, plays, and criticism - Page 99 - Amrita Paresh Patel, Jaydipsinh Dodiya - 2002 - Full view - More editions But, though we admit that Sri Aurobindo was influenced by the Victorians writing in the fashion of the Elizabethans and included Elizabethan romantic themes in his plays, he did not indulge in his plays the free flights of imagination and was ...

The Political Thought of Aurobindo (Encyclopaedia of Eminent Thinkers) - Page 44 - K. S. Bharathi - 1998 - Preview Democracy, socialism and pacifism are to a great extent the by-products of, or at least vitally inspired by, the inward presence of the idea of humanism. Aurobindo thinks there have been four consequences of the individualistic democratic ideal ...

The structure of Indian thought - Page 242 - Ramakant A. Sinari - 1984 - ... the English-educated Indians who came under the influence of Ramakrishna's and Vivekananda's mysticism and spiritualistic humanism, Aurobindo Ghose rose to an unbelievable height of eminence as a yogi, a philosopher and a patriot.

Prāci-jyotī: digest of Indological studies - Volume 9 - Page 312 - Kurukshetra University, Kurukshetra University. Institute of Indic Studies - 1973 - Although these thinkers also have their roots in the Upanisadic philosophy, yet Tagore has interpreted the same ancient wisdom from the point of view of humanism, Aurobindo from evolutionary point and Gandhi from the point of socialism.  

Philosophy East & West - Volume 3 - Page 179 - Project Muse - 1953 - This may be called a higher humanism, and it is certainly fundamentally different from the Comte-Mill brand of humanism. (Sri Aurobindo has called his standpoint that of "a spiritual religion of humanity" in his book The Ideal of Human Unity.) ...

The Visva-Bharati journal of philosophy - Volume 30, Issue 2 - Page A-17 - Visva-Bharati. Centre of Advanced Studies in Philosophy - 1994 - But it may be asked as to why it should be considered as a form of humanism? Sri Aurobindo's religion is not away from human considerations. It is not anti-human. He has a specific view about the reality of life and living. This view, from the...

Indian philosophical annual - Volume 8 - Page 88 - University of Madras. Centre of Advanced Study in Philosophy - 1976 - His is spiritual humanism. Sri Aurobindo's central contention is that the present state of man's reason and intellect is a product of evolution in ignorance. It has to be divinised, we must rise higher. He does not condemn the intellect as the mere ...

Bulletin - Volume 46 - Page 84 - Sri Aurobindo International Centre of Education (Pondicherry, India) - 1994 - ... an incident in its passage from a semi-primitive temperament surviving in a fairly advanced outward civilisation to a brighter intellectualism and humanism.... Sri Aurobindo 'The Deliverer' was based on the foregoing words of Sri Aurobindo.

Quest for truth: a felicitation volume in honour of Prof. S. P. Kanal - Page 414 - Satewan Parsram Kanal, Kewal Krishan Mittal - 1976 - Sri Aurobindo's concept of spiritual religion of humanity, as the subsequent discussions will show, is a significant attempt for crossing over the opposition between classical religion and modern naturalistic humanism. Sri Aurobindo, in his ...

Indian journal of physical anthropology and human genetics - Volume 5 - Page 93 - Ethnographic and Folk-Culture Society (Uttar Pradesh, India) - 1979 - If Gandhiji attempted to establish the oneness of mankind in terms of nonviolence and talked of establishing a sort of spiritual humanism, Sri Aurobindo discussed at length the cosmic evolution. His thoughts are based on higher levels of ... Eastern anthropologist - Volume 32 - Page 133 1979 Ideas and Trends in World Anthropology - Page 6 - Charles Frantz - 1981 - Preview

Sri Aurobindo tends to twist certain Indian critical terms

The Political Philosophy of Sri Aurobindo - Page 51 - V. P. Varma - 1990 - Preview - Thus Aurobindo's theory is different from Carlyle's hero theory. Aurobindo believes that the hero derives his heroism from the strength and energy of God. Hence "the greatness of individuals is the greatness of the eternal Energy within".

Indian Ethics: Classical traditions and contemporary challenges - Page 411 - Puruṣottama Bilimoria, Joseph Prabhu, Renuka M. Sharma - 2007 - Preview - ... all action - his hedonism is strictly a psychological thesis, not an ethical theory. Aurobindo expressly denies an ethics of general utility, despite his psychological hedonism. He argues that pleasure, to include the bliss of mystical experience, ...

Indian Philosophy in English:From Renaissance to Independence - Page xx - Nalini Bhushan, Jay L. Garfield - 2011 - Preview - ... arguing that Indian aesthetics is not only a better theory for understanding Indian art, but that in global philosophical and aesthetic discussion, rasa theory belongs in the same conversation with Western aesthetic theory (Aurobindo, 2000).

Indian Political Thought: Themes and Thinkers - Page 110 Prof. Mahendra Prasad Singh - 2011 - Preview - Several reformists of the 19th century as well as the moderates within the Congress had fallen victim to it and had interiorized this theory. Aurobindo rejected this line of argument and condemned the moderates for misleading the nation.

India's True Voice - Page 290 - Alvin Boyd Kuhn - 1992 - Preview - Yielding to the omnipresent pressure of general pessimistic theory, Aurobindo faces squarely the great problem of the existence of ignorance, evil and wrong in our world. Yet he holds faithfully to a positive explanation and redeems the utility...

Ortho Para V - Page 177 - Wallace Salzman - 2007 - Preview ... I am probably as close to an understanding of its message as anyone can be because of Ortho-Para theory. Aurobindo carefully pointed out that there are two approaches to the interpretation of the messages defined in the text. The older ...

A critical study of Aurobindo: with special reference to his ... - Page 4 - Laxman Ganpatrao Chincholkar - 1966 - Spiritual experience is the basis of the theory. Aurobindo's theory does not tend towards individual salvation. The descent would dispel the ignorance for ever and establish a divine race upon the earth. This would end, for ever, the anomalies ...

Mastering Western texts: essays on literature and society for A.N. ... - Page 24 - A. N. Kaul, Sambudha Sen, A. N. Sen - 2003 - Preview - The 'Indian point of view' critic was recognizable by his trademark bag of tricks, ever ready to unleash the unfailing formulae of rasa theory, Aurobindo mysticism, or some overwrought mishmash of Indo-mythological allusions and occultisms ...

Papers in language and linguistics - Volume 3 - Page 65 Ujjal Singh Bahri - 1997 - ... in contemporary literary theory has been expressed as intertext on which Harold Bloom has developed his anxiety of influence theory. Aurobindo's aesthetic theory grows out of body-plexus symbolism where he has a perfect scheme of eight ...

Understanding Sarkar: the Indian episteme, macrohistory, and ... - Page 111 - Sohail Inayatullah - 2002 - In this theory, Aurobindo does not directly follow the classic end of Kali and return to Krta. Rather, culture can fall into disintegration and collapse. The highest possible integration is where the nation follows the Spirit. But there need not be only...

Asian thought & society - Issues 40-42 - Page 41 1989 - EVOLUTIONARY MYSTICISM OF AUROBINDO (1872 - 1950) Aurobindo, the great mystic philosopher of the 20th century, offers a wonderful synthesis of Hindu spirituality and Western evolutionary theory. Aurobindo finds present day man ...

Indian philosophy, a study on Hindutva - Page 104 - Soorian K. Pandian - 1991 - Referring to this theory, Aurobindo observes, "It divided man in society into the fourfold order — an at once spiritual, psychic, ethical and economic order of Brahmin Kshatriya, Vaishya and Shudra - practically, the spiritual and intellectual man, ...

Colonialism, modernity, and religious identities: religious reform ... - Page 254 - Gwilym Beckerlegge - 2008 - The Aryan Invasion Theory Aurobindo never referred to the Harappan Civilization, which was excavated after he wrote his major works. He did sometimes speak of an issue related to the Harappan puzzle: the question of the Aryans' homeland ...

Tradition and modernity in contemporary religio-philosophic movements - Page 150 - A. R. Anasuya Devi - 1990 - ... subjective and universal meaning, a spiritual sense and direction.9 According to Sri Aurobindo spiritualism besides material management is the distinct and unique quality that provides an eternal value to the Hindu theory. Aurobindo points ...

Secularisation of Indian mind: a study of political ideas in India ... - Page 61 - V. Indira Devi - 2002 - Elaborating on his views on science, specially on Einstein's relativity theory, Aurobindo explained that a theory, confined to the domain of physics or at most to the general domain of science, cannot be generalised to cover the metaphysical ...

The seeker's handbook: the complete guide to spiritual pathfinding - Page 231 - John Lash - 1991 - See FOUR-BODY THEORY. AUrOBIndO, Sri (Shri Or-oh-BIN-doe) Indian philosopher, poet, and social reformer ( 1872- 1950), an early theorist of the New Age concept of uniting with the higher self by coevolution of consciousness and body.

Incarnation in Hinduism and Christianity: the myth of the God-man - Page 85 - Daniel E. Bassuk - 1987 - An Avatar, or God-man, is one who does not pass through those processes but is born as a man who knows himself to be God'.69 According to this theory, Aurobindo is a Perfect Master and not an Avatar. And Baba indicated that the Avatar ...

The vision of self in early Vedānta - Page 188 - William Beidler - 1975 - This is a most difficult question, and does not seem immediately answerable by the Gita, and perhaps may be a defect in the whole avatara theory. Aurobindo who carefully distinguishes between the Vibhuti and the avatara gives the example ...

Worthy is the world: the Hindu philosophy of Sri Aurobindo - Page 267 - Beatrice Bruteau - 1972 - THE MARKS OF A SOUND THEORY Aurobindo may not be a professional philosopher, but he has undertaken to construct a metaphysical system, and it is therefore appropriate to examine it as to its consistency, elegance, verifiability, and...

The future of man according to Teilhard de Chardin and Aurobindo Ghose - Page 117 - J. Chetany - 1978 - With apparent reference to Arrheneus' theory Aurobindo also says: "The curious speculation is now current that Life entered earth not from another world, but from another planet. To the thinker that would explain nothing.

The Colonial and the neo-colonial encounters in Commonwealth ... - Page 140 - H. H. Anniah Gowda, University of Mysore. Post-graduate Dept. of English,University of Mysore. Centre for Commonwealth Literature and Research - 1983 - In order to highlight the emphasis on the spiritual aspect of his theory, Aurobindo tends to twist certain Indian critical terms that he employes in The Future Poetry. Perhaps, the most interesting example of his twisted usage is the term rasa, ...

Perspectives on Sri Aurobindo's poetry, plays, and criticism - Page 145 - Amrita Paresh Patel, Jaydipsinh Dodiya - 2002 - Full view - ... he brought four criteria 'imaginative originality, expressive poet,  creative genius, scope of subject-matter, the last criterion implying also scale of work'.19 By applying his own critical theory Sri Aurobindo classifies eleven poets 'for the utter first class but into three rows."20 In the top row he considers no more than four on an equal basis of essential excellence: Valmiki, Vyasa, Homer and ... Indian English literature: a new perspective - Page 169 - Gajendra Kumar - 2001 - Full view 

Poetic plays of Sri Aurobindo - Page 27 - Bimal Narayan Thakur - 2004 - Preview - All these sequences bespeak Sri Aurobindo's constant preoccupation with the problems of right education in the context resurgence".94 In his theory, Sri Aurobindo distinguished intellect into two of the national contemporary groups of ...

Encyclopaedia of Eminent Thinkers: The political thought of Aurobindo - Page 23 - K. S. Bharathi - 1998 - Preview K. S. Bharathi. consciousness. On April 24, 1951, the mother of the Ashram said, "Sri Aurobindo is present in our midst, and with all the power of his creative genius he presides over the formation of the University Centre which for years he ...

Readings in Sri Aurobindo's The Life Divine Volume 3 - Page 163 - Santosh Krinsky - Preview Of course, there are inexplicable facts and circumstances that actually cannot be explained by this theory. Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 20, The Philosophy of Rebirth, pg. 748 Beyond the Limitations of the Physical ...

Indian Poetry in English: Critical Essays - Page 139 - Zina Mitra - Preview - Difficult though it is to arrive at an answer, I will make an attempt to do that because in the answer lies the key to some vital aspects of Indian literary theory. Sri Aurobindo happens to be the Indian in whom there was the desire, and its ...

Humanity, truth, and freedom: essays in modern Indian Philosophy - Page 85 - Raghunath Ghosh - 2008 - Preview - ... the collective freedom or salvation can be attained. In social theory Sri Aurobindo has shown that each and every man can possess infinite power by awakening Caitya purusa existing in him, which provides honour and respect to mankind.

Jouissance as Ānanda: Indian Philosophy, Feminist Theory, and ... - Page 135 -Ashmita Khasnabish - 2006 - Preview - It is quite intriguing to see the spiritual essence of the future poetry as defined by Sri Aurobindo being manifest in Joyce's concept of aesthetic theory. Sri Aurobindo predicted the future of poetry in his The Future Poetry and it was first published ...

Understanding thoughts of Sri Aurobindo - Page 43 - Indrani Sanyal, Krishna Roy, Jadavpur University. Centre for Sri Aurobindo Studies - 2007 - Without denying the importance of the mechanistic theory, Sri Aurobindo wants to give us his "conscious, supple, flexible, intensely surprising and constantly dramatic evolution by a 7. Sri Aurobindo, "Heraclitus" in The Supramental ...

Feminism, censorship and other essays - Page 30 - Kaushal Kishore Sharma - 2003 - Full view A poet of soul is the creator of spiritual joy, "Ananda", and not mere sensuous, intellectual or imaginative delight. True to his belief and theory, Sri Aurobindo as a poet gets poetic inspiration mainly from above his head. He would make himself ...

The White Heart: A Process of Creative Incubation - Page 155 - Shirley Lyons - 2011 - Preview - This resonated, as I read it, to the story of the Hundredth Monkey and the Morphogenetic Fields Theory. Sri Aurobindo left His body on December 5, 1950. For five days His body lay in His room, on His bed, from the morning of December 5th, ...

Correspondence with Sri Aurobindo - Volume 1 - Page 37 - Nirodbaran, Aurobindo Ghose - 1969 - MYSELF (continuing): About your changing 'cowards into heroes', they put forward the same 'latency theory'. Sri Aurobindo's comment: How do they prove their theory — when they don't know what is or is not latent? In such conditions the the theory can neither be proved nor refuted. To say 'O, it was ...

Sri Aurobindo: a centenary tribute - Page 213 - Aurobindo Ghose, K. R. Srinivasa Iyengar - 1974 - ... to find the path through certain disciplines to attain the highest condition of human consciousness and existence according to their own theory. Sri Aurobindo never wrote his autobiography, and made fun of those who wrote his biographies.

Studies in comparative literature - Ed. Mohit K. Ray - 2002 - Preview Ed. Mohit K. Ray. rv Starting with Sri Aurobindo's conceptualisation of poetry as "mantra of the real" R.K. Mishra traces its support in the writings of Plato, Shelley, Abercrombie and others. Asha Choubey offers a fascinating reading of ...

Sri Aurobindo, the poet - Page 11 - Radhey L. Varshney, Shashi Prabha - 1991 - Aurobindo's Poetic Theory Sri Aurobindo, besides being a yogi and a poet, a philosopher and a saint, was also a great literary critic. The Future Poetry is the Magna Charta of literary criticism. This work is the new Poetics by the Aristotle of our ...

Talks with Sri Aurobindo - Volume 2 - Page 48 - Nirodbaran, Aurobindo Ghose - 1971 - N: He was one of the three most brilliant students of his year, the first being Satyen Bose. He says there are only two people who understand Einstein's Relativity Theory. SRI AUROBINDO: In India or the world? I thought there were five or six in...

Sri Aurobindo's treatment of Hindu myth - Page 39 - Jan Feys - 1983 - Further indications regarding the method are found in chapter 4 oc The Secret, The Foundations of the Psychological Theory'. Sri Aurobindo wants his system of interpretation to rest on the solid basis of linguistics. Do:s the Vedic language ...

Sri Aurobindo critical considerations - Page 70 - Dr. O. P. Mathur - 1997 - True to his belief and theory, Sri Aurobindo as a poet gets poetic inspiration mainly from above his head. He would make himself receptive and would submit himself completely to the Divine power. This does not mean that poetry is merely a...

Sanskrit and the evolution of human speech: based on Sri ... - Page 68 - Sampadananda Mishra - 2005 - 82 As a last step of his theory Sri Aurobindo states that "there are families of words, families of root-sounds, families of simple sounds, so also are there families of seed sounds. These families are known to all grammarians and in Sanskrit they ...

Mother India: monthly review of culture - Volume 31 - Page 209 - Sri Aurobindo Ashram - 1979 - Of course he takes the psychic in another sense than ours as he speaks of world-psyche. P: He takes his stand on the Buddhistic karma theory. Sri Aurobindo: Yes. His contention that everything is fixed reduces this world to Maya. Even the...

The Advent - Volume 57 - Page 40 - Sri Aurobindo Ashram - 2000 - Of course like the seventeenth and eighteenth century social thinkers of Europe Sri Aurobindo does not hold that people have brutish ends, will, power for all time and age as in social contract theory. Sri Aurobindo has vision for the future and ...

The Hindu personality in education: Tagore, Gandhi, Aurobindo - Page 161 - William Cenkner - 1976 - Tagore, Gandhi, Aurobindo William Cenkner. CHAPTER ELEVEN Educational Theory Sri Aurobindo articulated his basic educational ideas in the early part of the century when he addressed himself to the problem of national education.

Nirodbaran, divinity's comrade - Page 610 - Hemant Kapoor - 2003 - And as contrasted with Darwin's theory, Sri Aurobindo's theory of evolution is based on the Vedantic theory of involution. The nature is evolving from matter to life and from life to mind. The upward spiral of Nature has reached till this day the ...

Bulletin of the Ramakrishna Mission Institute of Culture - Volume 52 - Page 318

Ramakrishna Mission. Institute of Culture - 2001 - He did the same thing in his spiritual theory. Sri Aurobindo basically was not a theorist, he was a yogi, he was a person whom I call the pioneer of the supramental. In the first part of his life he was a prophet of Indian nationalism, and in the ...

Annual - Issues 5-8 - Page 56 - Sri Aurobindo mandir, Calcutta - 1946 - Coming to the actual arguments for the Illusionist theory, Sri Aurobindo makes a close examination of the applicability of the analogy of dream and hallucination to the world-experience and his main conclusion is that the analogies are utterly ...

Indian literature - Volume 32 - Page 159 - Sāhitya Akademi - 1989 - ing to Tyagi, has a significant place in Sri Aurobindo's poetic theory: Sri Aurobindo has isolated the poet's function from that of the philosopher and the scientist. His function is primarily neither to think out the reality of things nor to dissect ...

Pragna - Volume 8 2006 - Disciple: There is also the question of Hindu-Muslim unity which the non-violence school is trying to solve on the basis of their theory. Sri Aurobindo: You can live amicably with a religion whose principle is toleration. But how is it possible to ...

The Vedanta kesari - Volume 84 - Page 138 - Sri Ramakrishna Math (Madras, India) - 1997 - ... for one year— May 1908 to May 1909. Already advanced in yoga and committed to the evolutionary theory, Sri Aurobindo utilized his imprisonment to get at a clue to the next step in evolution. Sri Aurobindo says that it was a series of 138.

Muslim separatism: causes and consequences - Page 107 - Sita Ram Goel - 1995 - 1 A few months later, on 13 July 1923, a disciple had observed that "There is also the question of Hindu-Muslim unity which the non-violence school is trying to solve on the basis of their theory". Sri Aurobindo had replied: "You ...

Rewriting Indian history - Page 15 - François Gautier - 1996 - Can one accept such a theory? Sri Aurobindo, while praising the original caste system, does not spare it in its later stages: "it is the nature of human institutions to degenerate; there is no doubt that the institution of caste degenerated. It ceased ...

Quality Management Practices - Page 315 - R P Mohanty - 2009 - Preview Taiteriya Upanishad contains the Panchakosha (Five sheath) theory. Sri Aurobindo and most of the exponents of Indian wisdom have recommended it in their thought on education and training. The five sheaths are: Physical: Anna Vital...

The search of the cradle of civilization: new light on ancient India - Page 216 - Georg Feuerstein, Subhash Kak, David Frawley - 2005 - Preview - Writing two decades before this discovery, purely on the basis of yogic experience and theory, Sri Aurobindo made this pertinent observation: The intellect is an organ composed of several groups of functions, divisible into two important ...