Friday, June 10, 2016

Sri Aurobindo is opening doors to a genuine hermeneutic

1) 'your problem is with English speaking Western educated Indian philosophers and gurus'- that makes sense to me.
Indian thought- apart from some Navya-Nyaya theorists- denies the principle of compositionality and there is overlapping consensus that purely apophatic, inutionistic, truth sublates any effable statement. Western thought denied this from the time of Petrarch- they turned their backs on hesychasm and the Orthodox tradition. Moreover, unlike Islam, Western Christendom did not grant imperative statements a separate ontological realm in the Muslim manner and thus something like Jorgenson's dilemma- i.e. imperative statements looking like logical deductions- bedevilled their philosophy. One way out was the purely phenomenological however this would cash out as either the Occasionalism of Descartes and Liebniz or else involve a Substantivist cognitivist teleology or some mish-mash between the two. So, on the one hand, for Descartes you have a Mind-Body problem or Free Will pseudo problem (pseudo because a Cartesian mind could not be embedded in a physical body since the computational cost of its cogito would be unsustainable) or else you have morally imbecilic Liebnizian or Hegelian types of 'progressivist' Philosophy of History- i.e. ideas like perpetual peace in Europe can be purchased by the French invading Egypt, or Kant's notion that Black people are simply stupid by nature, or Hegel's notion that the State he served had a perfect constitution.
The parlous state of Western philosophy was worsened firstly by half-baked, unscientific, ideas about Evolution- which was wrongly thought of as teleological- and secondly by 'the Linguistic turn' starting from Frege. Unfortunately, J.L Mehta became infatuated with Heidegger and started writing witless shite because he was after all Indian and deeply spiritual and writing shite comes natural to us- at least in English. Matilal suffered a worse fate by succumbing to Spivakese though it must be said Navya-Nyaya is stupid and nothing good could come of it in any case. However, Nawadvipa is interesting for lovers of Riti poetry and Bhakti theology but simple people can write simply about this and so there is no need to trouble the Professors.
Turning to late Nineteenth Century India, we find that there was no great lag or hysteresis effect between Indian intellectuals and Westerners. The more practical gravitated to Spencer and then Marshall but then lost their way in German Institutionalist shite.
Aurobindo, a purer breed of Anglophile, arrives independently at the same stupidity as Sassure starting from the Vakyapadiya notion of 'sphota'. Similarly, without reading Bergson, he comes up with something as silly. There may have been some bleed through from lesser Theosophists but in the main Aurobindo is coming up with the same stupid worthless shite as Anglo-French philosophers shown to have been ignorant and utterly wrong. Still, at least he didn't start babbling Teutonic shite.
This is an important distinction. Bergson genuinely thought that Einstein was a metaphysician like himself and that his theory of Time was wrong because of something lacking in the latter's Epistemology. Initially Bergson appeared to have won as far as the 'great and good' were concerned. But young scientists took up Einstein's ideas and quickly outdistanced him. By contrast, the Germans who also thought Einstein was wrong couldn't be bothered to take the bloody nose that might have restored them to their senses and degenerated as rapidly as their Reich.
Like Bergson, Indian soi disant thinkers- like Vivekananda and Aurobindo and Gandhi- and so on were very quickly overtaken by events. They were fossils which had never actually come to life. They were talking out dated nonsense ab ovo. No doubt, Academics still write worthless dissertations and even textbooks about them- more especially Gandhi- but this is an 'availability cascade'. It exists because of an 'incentive incompatibility', a design flaw, in tenured Higher Education.
Genuine Indian philosophers exist in all the Dharmic Sects. They knew their own tradition and then worked patiently to incorporate advances in Science and Economics and so on into their vernacular tradition. No doubt, they also did a lot of other things- e.g. raise funds for schools, hospitals etc- and are not highlighted for their philosophical work. Indeed, when wealthy people of a sect want to get a philosophical book by a revered Guru published, they don't want it to contain any technical detail or incisive argument. Instead the just want bombastic nonsense of the familiar sort.
Take the example of Jainism. I was translating a book by a revered Upadhyaya which said 'Our story of how Humanity evolved is just a story (mithak). In reality x,y,z. I checked when he said this and whom he was meeting at that time, so I was able to determine what he was getting at. The publisher however cut out the passage so that in the English version you read something like this 'Don't have blind faith in old stories. Take Evolution. What is the truth? First we were born as twins and married our sisters.' What had been cut out was the sentence where the Teacher said 'don't have blind faith in the stupid story that we were initially born as twins and married our sisters'.
Since philosophy, as evidenced by the West, is worthless as an academic subject, no great loss is incurred by this sort of thing in India because the Hindi or other vernacular version has not been censored. Dharmic people are not so evil that they won't to cut off ordinary Indians from the truth; they just don't want it to be in the English version because that could create a mischief.
In this case, Jainism gets protected if the English version portrays them as believing something idiotic. This is because Western adventurers are always on the look out to rush in and make some absurd claim re. that Religion. You may remember that Shyamji Krishnavarma gave his first proof of patriotism by helping Dayanand Sarasvati to keep the swindler Blavatsky and the simpleton Olcott out of the Arya Samaj.
You make a good point about Sanskrit, though you must admit that knowledge of Sanskrit enables people, not just Indians, to say stupider things than would otherwise be the case. Also proper scholastic, ritualistic, dead language based religions- like ISKCON can flourish in remote countries. Indeed, only such religions, regulated by a Poorva Mimamsa type hermeneutic, thrive and maintain their identity. Others just merge into New Age mush.
2) Books on Jainism do indeed paint it in an unattractive manner. Thus adherence to it is a 'costly signal'- which is why the Jains, who are pretty smart, prefer it that way. What I like about them is their Upadhyayas have written books in each of our vernacular languages which give us a pretty good account of the merits and glories of each of our own sects. There is a particularly long tradition of this in Tamil.
3) Where Purva Mimamsa died, Hinduism soon followed because there was no 'costly signal' involved. Everything was just 'cheap talk' which tended to degenerate into bombastic nonsense.
The reason Purva Mimamsa, as a hermeneutic, went hand in hand with the Vedangas, was because it gave a motivation not to corrupt the texts or practices. This meant that this type of Religion could solve the co-ordination problem for a big country with multiple centers of authority.
Take the case of the Zionists- who thought ritualistic Haredi Judaism was medieval and would wither away. It now looks as though they will be the majority and more maskilim Jews- even people like Leo Strauss- saw the writing on the wall in this regard by the mid Sixties.

Thursday, June 9, 2016

Sri Aurobindo's exceptionally multifaceted cosmology

EM Teklinski - 2016
... change), which has apparently all but escaped developmental psychologists. As a dialogue partner, the study adopts Sri Aurobindo and the Mother's ... integration of Sri Aurobindo's exceptionally multifaceted cosmology. I also want ...

[PDF] Traditional knowledge on benefits of yoga practice verified in modern scientific literature: An overview of journals indexed in Integrative and Complementary Medicine
Z Popović, P Nikić - Indian Journal of Traditional Knowledge, 2016
... Acknowledgement This work was supported by the Ministry of Education, Science and Technological Development, Serbia. References 1 Aurobindo S, The Synthesis of Yoga, 5thedn, (Pondicherry, India: Sri Aurobindo Ashram Publication Department), 1999. ...

L Chiatti, VT ASL - International Symposium on Philosophy of Nature- …, 2016
... quantum mechanics based on exactly the idea of manifestation. Mohroff openly admits the influence by the teachings of Sri Aurobindo and more generally by the vedantic cosmology. A question is mandatory: to what extent is ...

[PDF] Jagadish Chandra Bose and Vedantic Science
CM Brown - 2016
... of matter, to eventually reemerge through a physico-spiritual evolution, was a common notion among Bengali intellectuals in Bose's time, epitomised in the writings of Aurobindo Ghose. And it deeply affected JC Bose. Bose's religious development ...

[BOOK] Integral Green Slovenia: Towards a Social Knowledge and Value Based Society and Economy at the Heart of Europe

D Piciga, A Schieffer, R Lessem - 2016 -
Ronnie Lessem and Alexander Schieffer's Integral Green Society and Economy series has 
three overarching aims. The first is to link together two major movements of our time, one 
philosophical, the other practical. The philosophical movement is towards what many ...

Savitri Era of those who adore, Om Sri Aurobindo & The Mother.

Thursday, April 28, 2016

Voltaire, Darwin, Husserl, and Sri Aurobindo

21 & 22 June 2016


Centre for Phenomenological Studies in association with Sri Aurobindo Centre for Advanced Research (SACAR) organises a workshop on Phenomenology of Edmund Husserl and Integral Philosophy of Sri Aurobindo from 21 to 22 June 2016 
This workshop explores the philosophical insights of two eminent philosophers of the East and the West – Sri Aurobindo and Edmund Husserl. Both the thinkers have immensely contributed to our understanding of the nature of consciousness and the significance of the world we live in. Their method of doing philosophy may vary, but the impact of their philosophical insights is visible across the boundaries of various fields of human enquiry.
The workshop is open to all learners and seekers from the academia and other walks of life. No matter who you are, where you come from, or what your current form of engagement, this workshop will provide a platform for exchange of your ideas and insights. Students and researchers in Humanities and Social Sciences, especially in Philosophy, Sociology, Psychology, and Literature will find this workshop suitable for their academic pursuit.
While there will be facilitators to guide you through the workshop, the format of this event is very interactive to create a space for learning from one another and from the community of participants.
The workshop will be led by Dr. Ananda Reddy (Sri Aurobindo Centre for Advanced Research, Puducherry) and Dr. V. C. Thomas  (Centre for Phenomenological Studies, Puducherry).
Participants are requested to register online before 10th June 2016, by paying Rs.1500/- (Rupees one thousand and five hundred only). Payments can be made directly to the bank account (AC. No. 35722340981 / IFSC code: SBIN0010507) of Centre for Phenomenological Studies, State Bank of India, Lawspet Branch, Puducherry-605008 or by means of a Demand Draft drawn in favour of ‘Centre for Phenomenological Studies’, payable at Puducherry from any bank.
After transferring the amount an e-mail may be sent to: giving details of the payment.
The registration fee covers food and accommodation for the two days of the workshop. Students pursuing studies in Colleges/University in Puducherry are eligible for a concession in registration fee on production of records.
Limited number of participants will have an opportunity to present papers in the workshop. Scholars who wish to present papers in the conference need to register themselves for the conference and submit the abstract of the paper (250 words) by 10th June 2016. Please send the abstract by email to:
The workshop committee will review the abstract and the invitation to present the paper is conditional to the acceptance of the abstract. Full papers must be submitted by 20th June 2016.  Advance registration and adhering to the time schedule is recommended to ensure your participation.
The workshop will be held at Sri Aurobindo Centre for Advanced Research (SACAR), 39 Vanniar Street, Puducherry, 605012. Phone. 9500578132
During the workshop the participants will stay in the ‘International Scholar’s Home’ of Sri Aurobindo Centre for Advanced Research (SACAR), 39 Vanniar Street, Puducherry, 605012.
Landmarks: Near Mother’s House (Guest House) and Masimagham Road. Rooms may have to be shared in double and triple bed-rooms. A/C Rooms if availed would incur extra charges. Participants wanting to stay before or beyond the camp dates will have to pay the regular room rent.
Centre for Phenomenological Studies
41, Marai Malai Adigal Street, Shanti Nagar
Lawspet, Puducherry 605008    India

Phone: 9500578132 

DAY ONE: Tuesday, 21 June 2016
10.00- 11.00    Session I:  Introduction to Phenomenological Movement
11.00- 11.30 Break
11.30- 13.00Session II: Reflective analysis
13.00- 14.00Break
14.00- 15.00Session III: Introduction to the vision of Sri Aurobindo
15.00- 16.00Session IV: The integral philosophy of Sri Aurobindo
16.00- 16.30Break
16.30- 17.30Paper presentations by the participants
DAY TWO: Wednesday, 22 June 2016
10.00- 11.00Session V: Husserlian understanding of consciousness-I
11.00- 11.30Break
11.30- 13.00Session VI: Husserlian understanding of consciousness-II
13.00- 14.00Break
14.00- 15.00Session VII: Dimensions of consciousness in Sri Aurobindo-I
15.00- 16.00Session VIII: Dimensions of consciousness in Sri Aurobindo-II
16.00- 16.30Break
16.30- 17.30Paper presentations by the participants
Sri Aurobindo Centre for Advanced Research (SACAR), Puducherry
Sri Aurobindo Centre for Advanced Research (SACAR), is a not for profit charitable trust established in Pondicherry in 1998. SACAR has for its objective an in-depth study of and research into the thought and vision of Sri Aurobindo and the Mother and relate it to the present and future of India in particular, and the world in general. The Centre encourages study of all allied thought and perspectives from other visionaries from different cultures with an objective to offer a synthetic view of the future. SACAR is a centre of research and learning dedicated to acquiring and implementing in all areas a new and broader perspective on human life.
Centre for Phenomenological Studies, Puducherry 
Centre for Phenomenological Studies, is a registered not for profit charitable trust providing a learning space and research facility for phenomenological studies in India. It facilitates exchange of ideas at interdisciplinary and intra-institutional level by maintaining national as well as international collaborations and partnerships. The Centre is a home for researchers pursuing individual research projects or collaborative work in the domain of phenomenology. In addition to philosophy, the Centre engages in dialogue with phenomenologists in other cultural disciplines of anthropology, architecture, communicology, ecology, ethnic studies, gender studies, geography, history, literature, nursing, political science, psychiatry, psychology, religious studies, sociology, etc. The Centre also encourages research into methodological and foundational questions in these disciplinary areas. 

cps1 - Centre for Phenomenological Studies

sacar1 - Centre for Phenomenological Studies

“Living Within” Study Camp no. 17
Realisations of the Rishis

Isha Upanishad and The Life Divine

16 to 19 June 2016
Jointly organised by

Sri Aurobindo Centre for Advanced Research (SACAR)
Sri Aurobindo Foundation of Indian Culture (SAFIC) & Sri Aurobindo Society, Puducherry


The fundamental realization of both the Vedic rishis and that of Maharishi Sri Aurobindo is the one subject, “without a second”, and yet by the very nature of that subject they take all life and being and knowledge for their portion. Their theme is the One who is Many. The secrets of the Upanishad are unraveled and revealed by the author of The Life Divine, Sri Aurobindo.
While the Isha Upanishad stressed on the discovery of the luminous Self to attain immortality, Sri Aurobindo showed the way to achieve it by the discovery and descent of Supramental Consciousness into the very physical substance. While the Rishi of Isha Upanishad spoke of the “brilliant golden lid” covering the face of Truth, Sri Aurobindo removed it bringing the next future closer to humanity.
Both the Isha Upanishad and The Life Divine present metaphysical arguments offering humanity “a gospel of a divine life in the world and a statement of the conditions under which it is possible.” The ancient treatise was a promise while the modern one is the promise fulfilled. 
DAY ONE: Thursday, 16 June 2016
09.00 - 10.15    Introduction to Isha Upanishad (Dr. S. Mishra)
10.15 - 10.30 Tea Break
10.30 - 11.30(SM)
11.30 - 12.45Introduction to The Life Divine (Dr. Ananda Reddy)
12.45 - 01.30Lunch Break
02.30 - 03.30Devbhasa Sanskrit (SM)
03.30 - 03.45Tea Break
03.45 - 04.45Group Discussion and Q & A (SM)
04.45 - 05.30Mantra Chanting (Mrs. Deepshikha Reddy)
DAY TWO: Friday,  17 June 2016
09.00 - 10.15Isha Upanishad and The Life Divine (AR)
10.15 - 10.30Tea Break
10.30 - 11.30Conscious Lord and Nature (AR)
11.30 - 12.45On Being and Becoming (Prof. S. Radhakrishnan)
12.45 - 01.30Lunch Break
02.30 - 03.30Textual Analysis of Isha Upanishads (SM)
03.30 - 03.45Tea Break
03.45 - 04.45Textual Analysis of Isha Upanishads (SM)
04.45 - 05.30Paper presentations by the participants
DAY THREE: Saturday,  18 June 2016
09.00 - 11.00Renunciation and Enjoyment (Dr. Alok Pandey)
11.00 - 11.15Tea Break
11.15 - 12.45Birth and Non-Birth (AR)
12.45 - 01.30Lunch Break
02.30 - 03.30Birth and Non-Birth (AR)
03.30 - 03.45Tea Break
03.45 - 04.45The Language of The Life Divine (Dr. Shruti)
04.45 - 05.30Group Discussion and Q & A (AR)
DAY FOUR:  Sunday,  19 June 2016
09.00 - 10.15Vidya and Avidya (Mr. Richard Hartz)
10.15 - 10.30Tea Break
10.30 - 11.30Textual Analysis of Isha Upanishads (SM)
11.30 - 12.45Knowledge and Work (Dr. Ananda Reddy)
12.45 - 01.30Lunch Break
02.30 - 03.30Presentations by the participants
03.30 - 03.45Tea Break
03.45 - 05.30Activities on The Upanishads 
Camp Fee for residents at SACAR’s Guest House: Rs. 4000 (Including Food, Stay and Study) 

For non-residents: Rs. 2800 (Including Lunch-Tea and Study)

Mode of Payment: DD/ Cheque/ Cash/Bank transfer in favour of SACAR TRUST. 
For registration and further information please contact:
E-mail:   Mob: 9994190403, 9443019172

SACAR, 39 Vanniar Street Vaithikuppam, Puducherry-12

Landmarks: Near Mother’s House (Guest House) and Masimagham Road.
For Guest House Booking and further details please contact:     Mob: 7867930369, 763990796

Rooms may have to be shared in double and triple bed-rooms. A/C Rooms if availed would incur extra-charges.

Participants wanting to stay before or beyond the camp dates will have to pay the regular room rent.
Expected Arrival of resident participants: 15th Evening by 10 pm. Expected Departure: 19th Evening

Seminar on Sri Aurobindo - KARNATAKA - The Hindu

MYSURU, April 27, 2016 A two-day national seminar on Sri Aurobindo will be held at the Department of Studies in English, Manasagangotri from April 27, according to a release.
C.N. Srinath, director, Dhvanyaloka The Literary Criteria Centre for Literature and Indigenous Arts, will deliver the keynote address. Vice-Chancellor of the University of Mysore, K.S. Rangappa, will preside, and delegates from Aurobindo ashram in Puducherry, Vishwa Bharathi, West Bengal, and other places will present papers.

Events 2016 - Jawaharlal Nehru University

The lecture brings a cross-cultural perspective on life world by dialoguing with Gandhi and Sri Aurobindo as they bring the dimension of Swaraj, Satyagraha and ...
Centre for Studies in Science Policy
School of Social Sciences, JNU
a Talk on
Research As Realization: Science, Spiritualty and Harmony
Prof Ananta Kumar GiriMadras Institute of Development Studies
Date: Wednesday, 13th April, 2016

Khudiram Bose - Speaking Tree

16 hours ago - During this time Sri Aurobindo and Sister Nivedita were in Medinipur to deliver a lecture inspiring people to join the freedom struggle against the British.
Apr 21, 2016 | Kindle eBook
by Valentino Bellucci
What happens when science falls into the trap of dogma and ideologies? What happens is that any attempt to undermine these dogmas is seen as an anti-scientific attitude; the best example of this situation It can be seen in the theories of evolution since Darwin... But today these theories not only are not confirmed by actual evidence, they are the all unsustainable. Many scientists from the pack, had the courage to denounce the ideology of evolutionists and their dogmatism, but have punctually suffered ostracism and threats. It is not, as in America, the sterile debate between evolutionists and creationists biblical; geneticists, biologists molecular, and many other paleontologists now say the evidence of a Intelligent design, a design of every living system. This idea was accepted by men like Voltaire and like Leonardo were also ... their fanatics of the Bible? No, simply they accepted intelligence as a cause of an order, of an information. This paper analyzes the studies of dissident scientists, of all those who, by real heretics, have no accepted the dogmas of the “Church of Darwin.”

... Sri Aurobindo e Mère, Krishna, Domani, India 1997, pag. 52. 180.

Savitri Era of those who adore, Om Sri Aurobindo & The Mother.