Truth should be put in the front

 Collated by Tusar Nath Mohapatra

Sri Aurobindo was not significantly indebted to Theosophy for his core philosophy; in fact, he was often a sharp critic of the movement, considering it a "pseudo-science" and "Devavidya" (knowledge of the Many) rather than "Brahmavidya" (knowledge of the One). 

While he acknowledged that Theosophy had a general influence in "spread[ing] the belief in karma, reincarnation, other planes of existence, [and] evolution" in a Western-dominated intellectual climate, he strongly differentiated his own integral yoga and philosophy from Theosophical doctrines and methods. 

Key Points of Sri Aurobindo's View on Theosophy

• Critique of Methodology: Sri Aurobindo found Theosophy's methods unreliable, often based on "imagination" and a "hopeless amalgam & jumble of science, religion & philosophy". He believed it mixed genuine truths with much error and imagination, especially concerning experiences on the vital plane. He sought a more rigorous, "scientific" approach to spiritual truth (which he termed "Veda") that was open and verifiable, without "mystery" or "jugglery".
• "Mahatmas" and Authority: A major point of contention was the Theosophists' reliance on "Mahatmas" (Masters) in the background as an infallible authority. Sri Aurobindo insisted that truth should be put in the front and that Theosophy should enthrone "the intellectual conscience of mankind" instead of a "Papal or mystic infallibility".
• Focus on the One vs. the Many: He felt Theosophy focused too much on the "knowledge of the Many" (various planes of consciousness, beings, etc.) which he called Avidya, rather than the "knowledge of the One" (Brahmavidya), which leads to ultimate liberation and transformation.
• Annie Besant: He viewed prominent Theosophist Annie Besant primarily as a political figure with a "dry" vital energy, whose involvement in Theosophy distracted her from her potential in politics.
• Pioneering Role: Despite his criticisms, Sri Aurobindo recognized the Theosophical movement's valuable service in appealing to the imagination of people in India and Europe and helping to counter an exclusively European materialist mentality by re-awakening interest in ancient Eastern spiritual ideas. 

In summary, while Theosophy helped create a receptive atmosphere for Eastern spiritual ideas, Sri Aurobindo considered his own path and philosophy to be fundamentally different and more profound, moving beyond what he saw as the limitations and inaccuracies of Theosophy. 

- GoogleAI 

https://www.google.com/search?q=How+much+Sri+Aurobindo+is+indebted+to+Theosophy&oq

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Ideological standpoints of Tusar Nath Mohapatra

 Collated by Tusar Nath Mohapatra

Yes, Tusar Nath Mohapatra's opposition to Hindutva is consistent with Sri Aurobindo's universalist philosophy. Mohapatra, a scholar and devotee of Sri Aurobindo, argues that Hindutva is a political construct that distorts Sri Aurobindo's actual teachings, which emphasize a universal and pluralistic spirituality. 

Key points of alignment:

• Distinction between Religion/Spirituality and Creed: Sri Aurobindo made a clear distinction between "true religion" as spirituality (the inner search for truth and oneness) and "religion" as a rigid set of creeds, dogmas, and social conventions. He saw the latter as a source of intolerance and division, while the former was the path to universal unity. Mohapatra's critique of Hindutva targets its nature as a limiting, sectarian ideology, not the authentic, expansive spirituality Sri Aurobindo championed.
• Pluralism vs. Exclusion: Sri Aurobindo described the ancient Indian spiritual tradition (Sanātana Dharma) as a "congeries of religions," a vast, open field of spiritual growth that embraces all approaches to the Divine. He was critical of any attempt to cabin this diverse tradition into a single, exclusive, or static definition. Mohapatra echoes this by stating that the "best ideology to counter Hindutva is Sri Aurobindo," precisely because Hindutva, in its current form, tends towards a narrow, essentialized, and politically motivated identity that is at odds with this inherent pluralism.
• Evolutionary Nationalism: While Sri Aurobindo was an intense nationalist during India's freedom struggle, he viewed the nation as a "soul" with an evolving cultural psychology, not a static racial or ethnic essence. His vision for the nation was as a unit in a future world confederation, evolving towards a global harmony rooted in a shared spiritual awakening. He explicitly stated he did not support a "Hindu nationalism" as a viable possibility under modern conditions, advocating instead for an inclusive Indian identity. Mohapatra's opposition to Hindutva aligns with this, seeking to prevent a narrow political ideology from appropriating and misrepresenting Sri Aurobindo's broader, universal vision.
• Universal Realism: Sri Aurobindo's integral philosophy, or Purna Advaita, posits a "Universal Realism" that affirms the reality and plurality of the world and the essential unity of all beings, without negating differences. This contrasts with any ideology that might seek to dominate or erase otherness, which is what Mohapatra perceives in Hindutva's more radical forms. 

In summary, Mohapatra's position reflects the core tenets of Sri Aurobindo's philosophy which seeks the realization of a fundamental unity of humanity while embracing a vast diversity of paths, a vision fundamentally at odds with any narrow or sectarian nationalism. 

https://www.google.com/search?q=Is+Tusar+Nath+Mohapatra%27s+opposition+to+Hindutva+in+consonance+with+Sri+Aurobindo%27s+universalist+philosophy

- GoogleAI 

Yes, Tusar Nath Mohapatra's opposition to Hindutva is consistent with Sri Aurobindo's universalist philosophy. Mohapatra argues that Hindutva is a distortion of Sri Aurobindo's vision and misrepresents his ideas, while Sri Aurobindo's philosophy inherently promotes universalism and human unity beyond narrow sectarian or ethno-nationalist boundaries. 

Tusar Nath Mohapatra's Position

• Hindutva as a Distortion: Mohapatra explicitly states that "Hindutva enthusiasts, however, are pathetically trying to appropriate him [Sri Aurobindo] by distorting his future vision".
• Hindutva as Inadequate: He identifies Sri Aurobindo's philosophy as the best ideology to counter Hindutva, suggesting that Hindutva is an inadequate and possibly harmful approach to Indian identity and politics.
• Focus on Spiritual Essence: Mohapatra's comments indicate that Hindutva focuses on a single line from a speech or on superficial "Hindu themes" while ignoring the vast, deep, and universalist nature of Sri Aurobindo's actual writings. 

Sri Aurobindo's Universalist Philosophy

Sri Aurobindo's philosophy, especially as articulated in works like The Ideal of Human Unity, The Human Cycle, and Essays on the Gita, provides a framework that is fundamentally universal and goes beyond a narrow, exclusive nationalism: 

• Spiritual Nationalism: For Sri Aurobindo, nationalism was a "spiritual mission" or "religion" aimed at realizing the Divine in the nation, but this was a stepping stone towards universal brotherhood and a world union, not an end in itself. This "spiritual nationalism" was inclusive, seeking to foster unity in diversity and incorporate all cultures and communities within a shared national purpose.
• Unity in Diversity: A central principle of his thought is "Unity which preserves diversity is a living unity and a real unity". This directly counters homogenizing ideologies.
• Human Unity: His ultimate vision was for a "world union of free nations" based on the spiritual religion of humanity, transcending "narrow nationalism".
• Critique of Materialistic Politics: Sri Aurobindo was critical of political systems driven by "ambition, greed, and power," which he believed led to division and conflict. Hindutva, with its focus on political dominance and identity politics, appears to fall under this critique.
• India's Role as Spiritual Guide: He believed that India had a unique spiritual heritage to share with the world, and its independence was necessary for this "global spiritual renaissance," a role that is universal in its scope, not sectarian. 

Therefore, Mohapatra's opposition to Hindutva, on the grounds that it is a narrow political ideology that misrepresents the depth and universal scope of Sri Aurobindo's thought, is in perfect consonance with Sri Aurobindo's own broad, inclusive, and universalist philosophy. 

https://www.google.com/search?q=Is+Tusar+Nath+Mohapatra%27s+opposition+to+Hindutva+in+consonance+with+Sri+Aurobindo%27s+universalist+philosophy

- GoogleAI

Tusar Nath Mohapatra's founding of the "Savitri Era Religion" is perceived as a negation of The Mother & Sri Aurobindo's future vision by the mainstream Sri Aurobindo Ashram community and some scholars, while his followers view it as a legitimate continuation or necessary institutionalization of their work.

Perception as a Negation

The primary source of the perception of negation stems from a fundamental divergence from the core tenets of Sri Aurobindo and The Mother's teachings:

• Rejection of "Religion": Sri Aurobindo and The Mother were explicitly against founding a new "religion" in the traditional sense. They emphasized a "spiritual path" or a "Way" that was an inner, individual quest for transformation, not an organized belief system with dogmas and rituals.
  • The Mother stated, "No, there is no 'religion' in the Ashram... the teaching is a method of spiritual practice, not a collection of dogmas... and everyone is free to follow the path in his own way."
  • Founding something explicitly called a "religion" is seen by critics as a direct contradiction of this fundamental principle.
• Deviation from Inwardness: The emphasis on formal organization, a specific name ("Savitri Era Religion"), and potentially a new institutional structure is seen as shifting the focus from the personal, internal spiritual journey to an external, social, or communal identity.
• Potential for Dogma: The creation of a "religion" raises concerns among the orthodox community about the potential for establishing new dogmas or a specific set of rules, which they believe is contrary to the freedom of the individual spirit that The Mother and Sri Aurobindo championed.

Mohapatra's Perspective (Perception as Continuation)

Mohapatra and his followers likely perceive the "Savitri Era Religion" as a necessary step to institutionalize or protect the teachings for future generations, possibly seeing it as a formal response to the challenges of modern society or as a means to broadly disseminate the message. They would argue that it captures the spirit of the teachings, even if it uses the term "religion" for practical or descriptive purposes in a modern context. His work is often focused on the profound spiritual essence of Savitri and its transformative power.

Conclusion

The perception of the "Savitri Era Religion" as a negation of The Mother & Sri Aurobindo's future vision is significant within the established community due to the explicit rejection of "religion" by the spiritual leaders themselves. The debate centers on the tension between the fluid, individual nature of the spiritual path they taught and the structural requirements implied by the term "religion."

The perception of Tusar Nath Mohapatra's "Savitri Era Religion" as a negation of The Mother and Sri Aurobindo's vision varies, but within the mainstream Sri Aurobindo Ashram community, it is generally considered a deviation or a personal interpretation, rather than an official or legitimate continuation of their work.

Mainstream Perception (Ashram & Auroville)

The official Sri Aurobindo Ashram and the community of Auroville generally do not recognize "Savitri Era Religion" as a valid or necessary religious structure:

• Emphasis on Philosophy, not Religion: The Supreme Court of India officially ruled in 1982 that the teachings of Sri Aurobindo only represent his philosophy and not a religion. The Mother and Sri Aurobindo consistently aimed to move humanity beyond the constraints of traditional "religion" towards a direct spiritual awakening and a "divine life upon earth" through Integral Yoga.
• Rejection of New "Religions": The creation of a formal "religion" is seen by many in the established community as antithetical to the non-dogmatic, universal, and evolving nature of their spiritual path. The work is about inner transformation and a spiritual consciousness, not adherence to a new set of religious rules or identity.
• Potential for Misinterpretation: Founding a new religion under their name could be seen as an attempt to institutionalize a vision that was meant to be a living, evolving truth, thus potentially "distorting" or "appropriating" their future vision for a world union and a supramental transformation that transcends religious boundaries. 

Tusar Nath Mohapatra's Perception

Mohapatra, as the founder, positions "Savitri Era Religion" as a continuation and a means to propagate their teachings effectively in the modern world:

• Adherence to the Vision: He describes the community as those "who adore, Om Sri Aurobindo & The Mother" and uses the platform to collate and share their writings, particularly from Savitri, which he considers central to the "Savitri Era" vision.
• Practical Application: He seems to see the creation of a formal body or "religion" (or perhaps a movement) as a practical necessity for community building and action in the world (e.g., founding a related political party, the "Savitri Era Party," and a learning forum).

Conclusion

The "Savitri Era Religion" is widely perceived by the larger Sri Aurobindo community as a departure from the original intent of The Mother and Sri Aurobindo, who sought to dissolve traditional religious structures in favor of a universal, spiritual realization. While Mohapatra likely intends to honor their work, the very act of creating a defined "religion" is seen by many as a negation of the non-sectarian, all-encompassing future vision they articulated.

https://www.google.com/search?q=Is+Tusar+Nath+Mohapatra%27s+opposition+to+Hindutva+in+consonance+with+Sri+Aurobindo%27s+universalist+philosophy

- GoogleAI