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Saturday, June 30, 2007

Sri Aurobindo in his Essays on Gita emphasized the rationalism of the four-fold order of society

The Exile as Writer: On Being an Indian Writer in English
R. Parthasarathy The Journal of Commonwealth Literature, 1 1989; vol. 24: pp. 1 - 11.
...in the 1830s. The tradition initiated by them is still in the making, in spite of the attempts of Toru Dutt (1856 - 77) and Aurobindo Ghose (1872 -1950) to indianize it. Not till the 1970s do we find an exceptional flowering of talent which has been actively...
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The politicization of the Ganaati festival
S.M. Michael Social Compass, 1 1986; vol. 33: pp. 185 - 197.
...and sti- mulated people to action in such a way that the British Government even thought of proscribing the Gita Rahashya. Aurobindo in his Essays on Gita emphasized the rationalism of the four-fold order of society and showed that it had relation at any...
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News and Notes
South Asia Research, 9 1984; vol. 4: pp. 168.
...Copley), early Brahmoism (V. Harvey-Samuel), Vivekgnanda (V. Bond and D. Killingley), and the interpretations of Aurobindo (Y. Williams), and Zaehner (M. McElvaney). Papers on any aspect of modern interpretation of the Sanskrit tradition (in a broad...
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Book reviews : ASHIS NANDY, The Intimate Enemy: Loss and Recovery of Self under Colonialism, Delhi, Oxford University Press, 1983, 141 pp., Rs 65
T.N. Madan Indian Economic & Social History Review, 6 1984; vol. 21: pp. 256 - 258.
...tried to present colonialism as a moral endeavour so that Western man could be seen as a legitimate conqueror. Though it is Aurobindo in whom Nandy sees Kipling's opposite, he is expectedly (Nandy himself says 'unwittingly,' which puzzles me) led by his analysis...
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Journey beyond Belief'
Roger Walsh Journal of Humanistic Psychology, 4 1984; vol. 24: pp. 30 - 65.
...Volume 3: Formulations of the person and the social context (pp. 184-256). New York: McGraw-Hill. Satprem. (1968). Sri Aurobindo or the adventure of consciousness. New York: Harper Row. Shapiro, D. (1980). Meditation: Self regulation strategy and...
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Meditation Practice and Research
Roger Walsh Journal of Humanistic Psychology, 1 1983; vol. 23: pp. 18 - 50.
...City, NY: Doubleday, 1978. Robinson, J. (Ed.). The Nag Hammadi Library. New York: Harper Row, 1977. Satprem. Sri Aurobindo or the adventure of consciousness. New York: Harper Row, 1968. Schumacher, E. F. A guide for the perplexed. New York...
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Malaysia and Singapore
Ooi Boo Eng The Journal of Commonwealth Literature, 1 1983; vol. 18: pp. 110 - 121.
...rare specimen of the species: a politician, a trade-unionist, who 'would rather see', he says, 'material well-being, as Sri Aurobindo sees it, not as an end in itself, but as the necessary physical base and material foun- dation for a moral and spiritual out-flowering...
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Book Reviews : DAVID HARDIMAN, Peasant Nationalists of Gujarat: Kheda District 1917-1934, Delhi, OUP, 1981, Pp. 309, Rs 110
Sumit Sarkar Indian Economic & Social History Review, 1 1982; vol. 19: pp. 216 - 223.
...no-revenue, after all, was suggested by Tnohanlal Pandya, an ex-revolutionary who had been initi.ated into nationalism by Aurobindo's Baroda group (pp. 62-63, 82-85, 89-93). Peasant initiative in 1930 can hardly be isolated from the sustained propaganda...
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Ritual change in the Hindu temples of Penang
Marian Aveling Contributions to Indian Sociology, 7 1978; vol. 12: pp. 173 - 193.
...the chicken-eating Periachi. Their work for the temple is motivated by community pride and by a 179 vague adherence to Sri Aurobindo-type philosophizing, which is quite un- related to Hinduism as it is practised under their own direction. Atten- dance at...
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The Functions of Hindu Social Reformers— With Special Reference to Kerala
Charles H. Heimsath Indian Economic & Social History Review, 1 1978; vol. 15: pp. 21 - 39.
...religious spirit had to accompany thorough transformations in belief and behaviour. In the twentieth century Bipin Chandra Pal, Aurobindo Ghose, Swami Vivekananda, Mahatma Gandhi, and their many followers held up spiritual revitalization as the root of India's...
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ACLALS, New Delhi, January 1977
Alastair Niven Journal of Commonwealth Literature, 1 1977; vol. 11: pp. 65 - 67.
...Singh has himself written verse in English. His elegant opening address culminated in a stylish delivery of a poem by Sri Aurobindo, reminding the delegates, as many papers were to do in the next few days, that Indian writing in English is not a new conception...
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Sara Jeannette Duncan's Anglo-Indian Novels
S. Nagarajan The Journal of Commonwealth Literature, 1 1977; vol. 12: pp. 33 - 45.
...best of the bureaucrats, very decent and altogether free from racialism. An Indian has been recently disqualified (rather as Aurobindo was) from the I.C.S. for failing the riding test. 'Are many Englishmen ever disqualified simi- larly ?' asks Joan Mills. Game...
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Redemption — The Starting-point of Christian Theology — I
Frances M. Young Expository Times, 1 1977; vol. 88: pp. 360 - 364.
...politician of his time, nor the greatest saint in a land that has produced many. He was the contemporary of such giants as Sri Aurobindo, Swami Vivekananda, Ramana Maharshi, Paramhansa Yogananda, Annie Besant and Rabindranath Tagore. What is it then about Gandhi...
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The Gandhian Heritage
Debjani Chatterjee Expository Times, 1 1977; vol. 88: pp. 364 - 368.
...politician of his time, nor the greatest saint in a land that has produced many. He was the contemporary of such giants as Sri Aurobindo, Swami Vivekananda, Ramana Maharshi, Paramhansa Yogananda, Annie Besant and Rabindranath Tagore. What is it then about Gandhi...
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Book Reviews : M.N. SRINIVAS, The Remembered Village, Delhi, Oxford University Press, 1976. Pp. xiv+356, Rs 60
Dharma Kumar Indian Economic & Social History Review, 1 1977; vol. 14: pp. 571 - 572.
...a number of important references missing. DHARMA KUMAR WILLIAM CENKER, The Hindu Personality in Education: Tagore, Gandhi, Aurobindo, Manohar, 1976, Pp. 230, Rs 50. It is not surprising that, once the initial admiration for everything European had worn off...
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Malaysia and Singapore
Ooi Boo Eng The Journal of Commonwealth Literature, 1 1976; vol. 11: pp. 94 - 99.
...Banerjee Rd., Calcutta 700029, Rs3.00. Annual sub., Rs6.00; publishes Indian poetry; twice annually. The Advent, XXXII, I-4. Sri Aurobindo Ashram, Pondicherry 605002, RS2.00. Annual sub., Rs7.00; quarterly. The Aryan Path, XLIV, 8-9, XLV (I974 token issue) and...
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Seventeenth Sunday After Trinity: God Above and Within
A.W. Argyle Expository Times, 1 1976; vol. 87: pp. 369 - 370.
...developed, but in which there is also room for the expression of belief in and devotion. to a personal God. As developed by Aurobindo, for example, traditional Yoga teaching can provide the basis for a philosophy and a system of devotion which combines to...
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Towards a Christian Yoga
Peter D. Bishop Expository Times, 1 1976; vol. 87: pp. 370 - 374.
...developed, but in which there is also room for the expression of belief in and devotion. to a personal God. As developed by Aurobindo, for example, traditional Yoga teaching can provide the basis for a philosophy and a system of devotion which combines to...
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Book Reviews : Comparative Religion
W. Weaver Expository Times, 1 1976; vol. 87: pp. 349.
...brief glance at two twentieth-century Indian thinkers involved in the interaction between Western and Indian thought - Sri Aurobindo and S. Radhakrishnan. L. S. COUSINS LEARNING HEBREW Introductions to foreign languages traditionally claim some novel power...
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Book Reviews : Indian Philosophy
L.S. Cousins Expository Times, 1 1976; vol. 87: pp. 349.
...brief glance at two twentieth-century Indian thinkers involved in the interaction between Western and Indian thought - Sri Aurobindo and S. Radhakrishnan. L. S. COUSINS LEARNING HEBREW Introductions to foreign languages traditionally claim some novel power...
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Book Reviews : Learning Hebrew
John Eaton Expository Times, 1 1976; vol. 87: pp. 349 - 351.
...brief glance at two twentieth-century Indian thinkers involved in the interaction between Western and Indian thought - Sri Aurobindo and S. Radhakrishnan. L. S. COUSINS LEARNING HEBREW Introductions to foreign languages traditionally claim some novel power...
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Commentary: By the Editor
Tom Greaning Journal of Humanistic Psychology, 10 1975; vol. 15: pp. 1 - 2.
...write for a complete list to the Institute at 3494 21st Street, San Francisco, California 94110. His books include ones on Sri Aurobindo, voga, and meditation. He was a creative scholar and teacher whose life goal was to reconcile science and religion, logic...
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Masses in Politics : the Non-Cooperation Movement in Bengal 1920-1922
Rajat K. Ray Indian Economic & Social History Review, 1 1974; vol. 11: pp. 343 - 410.
...groups. The wholehoggers-Shaukat Ali, Shyamsundar Chakravarti (former associate editor of the Bande Mataram and a member of the Aurobindo faction, now an ortho- dox follower of Gandhi) and Jitendralai Banarji (a flaming middle class extremist who was really angling...
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Ceylon
Yasmine Gooneratne The Journal of Commonwealth Literature, 1 1973; vol. 8: pp. 98 - 102.
...Book Year, 1 72, was marked by a convention of writers, librarians, publishers, and printers in New Delhi, organized during the World Book Fair which was held in Delhi, 18March- 2 April. The year was also the centenary of Sri Aurobindo's birth; in
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Hindu-Muslim Relations in Swadeshi Bengal, 1903-1908
Sumit Sarkar Indian Economic & Social History Review, 1 1972; vol. 9: pp. 161 - 216.
...with the Calcutta Anushilan at. one stage, and Abul Kalam Azad has left a tantalizingly brief account of his contacts with Aurobindo's circle established through Shyamsundar Chakraborty.31 The Swadeshi Muslims included a few zamindars and big-wigs who-like...
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The Impact of British Rule in India
M.S. Rajan Journal of Contemporary History, 1 1969; vol. 4: pp. 89 - 102.
...religion and culture, even though its founders and leading protagonists were not Indians. The Ramakrishna Mission and the Aurobindo cult which were established in the late nineteenth and early twentieth centuries were on the same lines. In the post-mutiny...
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Modern Indian Politics and Political Thought
Vishwanath Prasad Varma Diogenes, 3 1964; vol. 12: pp. 143 - 154.
...Philosophy of Mahatma Gandhi and Sarvodaya, published by Laxmi Narayan Agrawal, Hospital Road, Agra and Political Philosophy of Sri Aurobindo, published by Asia Publishing House, Bombay. 145 Great Britain, based on mutual recognition of dignity and self- respect...
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Literature
Expository Times, 1 1963; vol. 74: pp. 105 - 111.
...especially valuable, but only Ramakrishna is dealt with among the moderns and there is not a word of the philosophy of Shri Aurobindo or other recent thinkers. Nevertheless this can be recom- mended as a sound standard r6sum6 of Indian philosophy and there...
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Book Reviews : Le polythéisme hindou By ALAIN DANIÉLOU (Paris, Corrêa, 1960) Pp. 597. Sources of Indian Tradition Compiled by WM. THEODORE DE BARY, ST. N. HAY, R. WEILER, A. YARROW (New York, Columbia University Press, 1959) Pp. xxvii + 962. (Records of Civilization, Sources and Studies, LVI.) Tales of Ancient India Translated from the Sanskrit by J. A. B. VAN BUITENEN (Chicago, The University of Chicago Press, 1959) Pp. xi + 260
Louis Renou and T. Jaeger Diogenes, 6 1961; vol. 9: pp. 128 - 138.
...they are incorporated still bear homage to classical India. The spiritual masters of this renais- sance, from Rammohun Roy to Aurobindo, comment on the ancient treatises, and elaborate in particular on the message of the Upanishads. The men of action do likewise...
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Cultural Values in India's Economic Development
Milton Singer The ANNALS of the American Academy of Political and Social Science, 1 1956; vol. 305: pp. 81 - 91.
...ordinary Indian existing side by side and in functional interdependence. In- dian thought, too, particularly the work of Tagore, Aurobindo, Radhakrishnan, Raghavan, shows a balance and com- plexity in these respects which is far from that overspecialization on...
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Reviews : The Classical Age Bombay: Bharatiya VidyaBhavan, 1954, pp. LX-745 in—8vo (47 maps and plates) (The History and Culture of the Indian People, Vol. III). Idealist Thought of India BY P. T. RAJU London: Allen and Unwin, 1953, pp. 454, in 8vo
Louis Renou Diogenes, 9 1954; vol. 2: pp. 124 - 129.
...study, as repre- sentative of the Sufi tendencies in India) glorifies desire, propounds a superman of the instincts, whilst Aurobindo, less aggressive, imagines a superman who would make use of the power of brahman to transform the 129 world. Gandhi applied...
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Reviews : PHILOSOPHY EAST AND WEST History of Philosophy: Eastern and Western SARVEPALLI RADHAKRISHNAN (ed.) London: Allen and Unwin, I952. 2 vols. Pp. 6I7 and 462
Louis Renou Diogenes, 1 1954; vol. 2: pp. 109 - 113.
...modem thought is widely cultivated in the direction of Western ideas: this is a matter of course with Tagore, but even in Aurobindo (with his theo- sophical postulates) a synthesis is appa- rent in which the share of the Orient is not always predominant...
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Ups and Downs in Indo-American Relations
Norman D. Palmer The ANNALS of the American Academy of Political and Social Science, 1 1954; vol. 294: pp. 113 - 123.
...Tagore and Gandhi and Nehru, what other Indian names are familiar to them? What do they know of Ram Mohan Roy or Vivekananda or Aurobindo or Tilak or Gokhale or Mrs. Naidu or scores of other great figures in modern Indian life? In fact, aside from Nehru and his...
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Literature
Expository Times, 1 1954; vol. 65: pp. 135 - 142.
...of presenting the more activist and socially applicable philosophy of contemporary thinkers, such as Rabindranath Tagore, Aurobindo Ghosh, Mahatma Gandhi, and Professor Radhakrishnan. The essence of idealism he takes to be, not mentalism or ' idea-ism...
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Indian Studies in I952
Louis Renou Diogenes, 3 1953; vol. 1: pp. 55 - 68.
...or artistic techniques an attempt has been made to think in terms of rules, of `given standards'. Even today a mystic like Aurobindo, who turns his back (without being aware of it) on tradition, is striving to rethink the Gitd and the Upanishads, indeed...
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INNIS, HAROLD A. Changing Concepts of Time. Pp. vii, 142. Toronto: University of Toronto Press, 1952. $3.00
Richard H. Heindel The ANNALS of the American Academy of Political and Social Science, 1 1953; vol. 287: pp. 225 - 226.
...for India a time of &dquo;exceptional dead- ness in political life,&dquo; although it pro- duced some great spirits such as Aurobindo Ghost, Gopal Krishna Gokhale, Bal Gangadhar Tilak, Ram Mohun Roy, and Rabindranath Tagore, all of whom were counted among...
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REYMOND, LIZELLE. The Dedicated. Pp. x, 374. New York: The John Day Com pany, 1953. $4.50
Albert E. Kane The ANNALS of the American Academy of Political and Social Science, 1 1953; vol. 287: pp. 226.
...for India a time of &dquo;exceptional dead- ness in political life,&dquo; although it pro- duced some great spirits such as Aurobindo Ghost, Gopal Krishna Gokhale, Bal Gangadhar Tilak, Ram Mohun Roy, and Rabindranath Tagore, all of whom were counted among...
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INTERNATIONAL BANK FOR RECONSTRUC TION AND DEVELOPMENT. The Economic Development of Jamaica, Report by a Mission. Pp. xvii, 288. Baltimore: Johns Hopkins Press, 1952. $5.00
Clarence F. Jones The ANNALS of the American Academy of Political and Social Science, 1 1953; vol. 287: pp. 226 - 227.
...for India a time of &dquo;exceptional dead- ness in political life,&dquo; although it pro- duced some great spirits such as Aurobindo Ghost, Gopal Krishna Gokhale, Bal Gangadhar Tilak, Ram Mohun Roy, and Rabindranath Tagore, all of whom were counted among...
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Literature
Expository Times, 1 1952; vol. 64: pp. 8 - 13.
...Mr. Nathaniel Pearson has for the last six years been a member of the community at Pondicherry associated with the late Sri Aurobindo, the modern exponent of the fundamental mystical doctrine of India, and he now tries to present in concentrated form the teaching...
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Book Reviews
Journal of Human Values, 10 2006; vol. 12: pp. 203 - 211.
...substantiate an issue. They have also embellished their views amply from the writings of our great thinkers, Swami Vivekananda, Sri Aurobindo, the Mother, Mahatma Gandhi and Tagore. Spirituality, the authors explain, is acceptance and realisation of the Reality of...
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Book Reviews
Journal of Human Values, 4 2006; vol. 12: pp. 100 - 105.
...precursor to a `true spiritual foundation' (ibid.). The idea of `spiritual foundation' mentioned by Ghosh seems to be based on Sri Aurobindo's reflections on the subject. Although this is the highest ideal for mankind, yet it is a distant dream. The current mode...
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Book Reviews
Journal of Human Values, 4 2005; vol. 11: pp. 79 - 85.
...Senge, Peter Block, Fred Fielder, Paul Hersey and Ken Blanchard to Lao Tzu, Rabindranath Tagore, Swami Vivekananda and Sri Aurobindo. Chapter 18 discusses team spirit and teamwork. Modern textbooks on OB deal with `teamwork', `team game', `team building...
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Post-TRIPs Technological Behaviour of the Pharmaceutical Industry in India
Dinesh Abrol Science Technology & Society, 9 2004; vol. 9: pp. 243 - 271.
...APIs. It has made a mark in the area of inject-ables, and its strengths include inter-national facilities. 268 n Dinesh Abrol Aurobindo Bharat Biotech International Ltd (BBIL), Hyderabad Shanta Biotechnics, Hyderabad Bicon India, Bangalore Clinigene, Bangalore...
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Book Reviews : B.R. Virmani, Managing People in Organisa tions : The Challenges of Change. New Delhi: Response Books, 2000, 237 pp. Rs. 395 (hb)
B.K. Chatterjee Journal of Human Values, 4 2001; vol. 7: pp. 85 - 89.
...irresponsible society the law of the jungle prevails and the beastly traits of human thoughts and action have a free play. Sri Aurobindo in his article 'Society, State and the Individual' observes that external adminis- trative unity cannot be really healthy...
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Book Reviews : Raj K. Nigam, ed., Public Accountability in Indian Polity. Delhi: D.C. Publications, 1998, 405 pp. Rs. 600
C. PANDURANGA BHATTA Journal of Human Values, 4 2001; vol. 7: pp. 89 - 92.
...irresponsible society the law of the jungle prevails and the beastly traits of human thoughts and action have a free play. Sri Aurobindo in his article 'Society, State and the Individual' observes that external adminis- trative unity cannot be really healthy...
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Book Reviews : Admirable Introduction
Thomas Dixon Expository Times, 12 2000; vol. 112: pp. 106.
...extracts from writings of the Brahmo Samaj, the Arya Samaj, Ramakrishna, and Vivekananda), on Hindu nationalism (Tilak, Tagore, Aurobindo, Bhave, the Hindu Mahasabha, the RSS and the BJP). A very short chapter on opposition to Hindu Nationalism has one extract...
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Book Reviews : Hindu Scriptures and Traditions
Peter D. Bishop and Haywards Heath Expository Times, 12 2000; vol. 112: pp. 106 - 107.
...extracts from writings of the Brahmo Samaj, the Arya Samaj, Ramakrishna, and Vivekananda), on Hindu nationalism (Tilak, Tagore, Aurobindo, Bhave, the Hindu Mahasabha, the RSS and the BJP). A very short chapter on opposition to Hindu Nationalism has one extract...
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Book Reviews : The Retrieval of Mysticism
Gordon S. Wakefield Expository Times, 12 2000; vol. 112: pp. 105 - 106.
...extracts from writings of the Brahmo Samaj, the Arya Samaj, Ramakrishna, and Vivekananda), on Hindu nationalism (Tilak, Tagore, Aurobindo, Bhave, the Hindu Mahasabha, the RSS and the BJP). A very short chapter on opposition to Hindu Nationalism has one extract...
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Book reviews : Joseph A. Petrick and John F. Quinn, Manage ment Ethics: Integrity at Work. New Delhi: Response Books, 1997, 399 pp. Rs 425 (hb) /Rs 250 (pb). S.A. Sherlekar, Ethics in Management. Mumbai: Himalaya Publishing House, 1998, 166 pp. Rs 80
S. Elankumaran Journal of Human Values, 4 2000; vol. 6: pp. 92 - 98.
...Ethico-morality belongs to the world of emotions and feelings.2 Great modem personal- ities like Vivekananda, Einstein, Gandhi, Russell, Aurobindo and Toynbee have also warned us against placing primary reliance on intellect or reason to the neglect of the heart or emotions...
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The Feminine Dimension of Human Values: A Journey with Tagore and Others
S.K. of Human Values, 4 2000; vol. 6: pp. 39 - 49.
...values, set in the con- vivial ambience of homely conversations with Dilip Kumar Roy-the famed mystic singer and disciple ofSri Aurobindo. Among several signific- ant themes, the poet had expressed earnestly his thoughts on women and men on that evening of new...
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Book Reviews : H.S.R. Kao, D. Sinha and B. Wilpert, eds, Management and Cultural Values. New Delhi: Sage Publications, 1999, 332 pp. Rs 425
S.K. Chakraborty Journal of Human Values, 10 1999; vol. 5: pp. 171 - 176.
...otherwise. His vista ranges from the argumentative, discursive engagement in ethics by Habermas to the exalting heights of Sri Aurobindo's works which uplift ethical discourse to a spiritual acme. The author thus initiates, with a fair measure of success, a much-needed...
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Book Reviews : Mohandas Nair, Thoughts to Live By. Mumbai: Eeshwar, 1998, 256 pp. Price not mentioned
C. Panduranga Bhatta Journal of Human Values, 10 1999; vol. 5: pp. 178 - 181.
...organizational work-life. However, it is also necessary to indicate the limita- tions of the office of reason, to use Sri Aurobindo'ss words. Conviction in ethical matters depends on our 'nischayatmika buddhi' (power of discrim- ination with certitude...
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Editorial: From Brain-Storming to Brain-Stilling
Journal of Human Values, 4 1999; vol. 5: pp. 1 - 2.
...then to enter into a brain-storming session to seek new light is a futile exercise. The leader may be reminded about what Sri Aurobindo said: 'In this calm right knowledge comes'. For wholesome creativity, the still inten- sity of the sattwic temper is essential...
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From Frenzied Progress to Serene Perfection
Journal of Human Values, 4 1996; vol. 2: pp. 1 - 2.
...of course what is presented as new insight is really a plagiarization of old wisdom). Let us then go back with humility to Aurobindo again: Intellectual, volitional, ethical, emotional, aesthetic and physical training and im- provement are all so much to...
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Book reviews : Chitta R. Goswami, Global Psychology and Counseling. Pondicherry: Human Potential Centre, Undated, xiv + 143 pp, Rs 75
Debashis Chatterjee Journal of Human Values, 10 1995; vol. 1: pp. 267 - 269.
...focusing on the multidimensionality of the human being. In this the author draws inspiration from the integral psychology of Sri Aurobindo. This part delves into issues such as the 'dilemmas of the age of individual- ism', 'subjectivism and the freedom of the mind...
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From Richness of Body to Richness of Spirit
Journal of Human Values, 10 1995; vol. 1: pp. 151 - 152.
...Modern liberal education is fos- tering dissipative individualism and calculative selfishness. Therefore, as the Mother of Sri Aurobindo Ashram had observed: 'From the psychic point of view, the rose is more exalted than the human being'. Yet, this is the land...
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Human Values: An Australian Perspective in the Global Context
David J. Andrews Journal of Human Values, 4 1995; vol. 1: pp. 67 - 74.
...exploring for the first time the richness of ancient Indian insights in the workshop, as well as the more recent wisdom of Sri Aurobindo, Swami Vivekananda, Rabindranath Tagore, Mahatma Gandhi and others, has been a great awakening experience for me personally...
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No Safe Place: Toxic Waste, Leukemia, and Community Action, Phil Brown and Edwin J. Mikkelson. 1990. University of California, Berkeley, CA. $24.95
Bulletin of Science, Technology & Society, 2 1993; vol. 13: pp. 55 - 56.
...that the first four of Gebser's structures of consciousness are inadequate to meet the present crisis. Drawing on Plotinus, Aurobindo, and Max Scheler, Kealey outlines an adequate &dquo;fully integral ecological ethic.&dquo; Saving the Mediterranean, Peter...
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Nuclear Decommissioning: Public Links to a Technical Task, Martin Pasqualetti, ed. 1990. Arizona State University, Tucson, AZ. 272 pages. ISBN: 0-415-03480-9. $55.00
Bulletin of Science, Technology & Society, 2 1993; vol. 13: pp. 56.
...that the first four of Gebser's structures of consciousness are inadequate to meet the present crisis. Drawing on Plotinus, Aurobindo, and Max Scheler, Kealey outlines an adequate &dquo;fully integral ecological ethic.&dquo; Saving the Mediterranean, Peter...
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Our Earth, Ourselves, Ruth Caplan. 1990. Bantam Books, New York, NY. 341 pages. ISBN: 0-553-34857-4. $10.95
Bulletin of Science, Technology & Society, 2 1993; vol. 13: pp. 56.
...that the first four of Gebser's structures of consciousness are inadequate to meet the present crisis. Drawing on Plotinus, Aurobindo, and Max Scheler, Kealey outlines an adequate &dquo;fully integral ecological ethic.&dquo; Saving the Mediterranean, Peter...
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Report on the Environment in the German Democratic Republic: Balance Sheet on Damage, Cost of Rehabilitation, and Strategies for Ecological Reconstruction, Petschow, Ulrich, Juergen Meyerhof and Claus Thomasberger. 1990. S. Fischer. 190 pages. ISBN: 3-10-073005-4. 25 DM
Bulletin of Science, Technology & Society, 2 1993; vol. 13: pp. 56.
...that the first four of Gebser's structures of consciousness are inadequate to meet the present crisis. Drawing on Plotinus, Aurobindo, and Max Scheler, Kealey outlines an adequate &dquo;fully integral ecological ethic.&dquo; Saving the Mediterranean, Peter...
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Revisioning Environmental Ethics, Daniel A. Kealey. 1990. State University of New York Press, Albany, NY. 136 pages. ISBN: 0-7914-0277-0 (hc), 0-7914-0278-9 (pb). $44.50 (hc); $14.95 (pb
Bulletin of Science, Technology & Society, 2 1993; vol. 13: pp. 56.
...that the first four of Gebser's structures of consciousness are inadequate to meet the present crisis. Drawing on Plotinus, Aurobindo, and Max Scheler, Kealey outlines an adequate &dquo;fully integral ecological ethic.&dquo; Saving the Mediterranean, Peter...
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Saving the Mediterranean, Peter M. Haas. 1990. Columbia University Press, New York, NY. 303 pages. ISBN: 0-231-07012-8. $42,00
Bulletin of Science, Technology & Society, 2 1993; vol. 13: pp. 56 - 57.
...that the first four of Gebser's structures of consciousness are inadequate to meet the present crisis. Drawing on Plotinus, Aurobindo, and Max Scheler, Kealey outlines an adequate &dquo;fully integral ecological ethic.&dquo; Saving the Mediterranean, Peter...
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From Desk to Pulpit
Expository Times, 1 1980; vol. 92: pp. 80 - 86.
...salvation is possible through his faith, the truth of which has been established by some of the spiritual seekers like Sri Aurobindo and Sri Ramana Maharishi. At this point there is no specific common ground for dialogue, but the search for God is common...
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Towards a Theology of Openness
V. Sharada Expository Times, 1 1980; vol. 92: pp. 86 - 87.
...salvation is possible through his faith, the truth of which has been established by some of the spiritual seekers like Sri Aurobindo and Sri Ramana Maharishi. At this point there is no specific common ground for dialogue, but the search for God is common...
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The missionary challenge and Brahmo response: Rajnarain Bose and the emerging ideology of cultural nationalism
David Kopf Contributions to Indian Sociology, 1 1974; vol. 8: pp. 11 - 24.
...president of the Adi Brahmo Samaj. In 1909 Rajnarain's autobiography appeared in print with a dedication by his famous grandson, Aurobindo Ghosh, the nationalist. That same year Jadunath Sarkar (1909: 311-19), the eminent historian, assessed both the book and the...
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Ethical Standards in World Religions: II. Hindu Ethics in Theory and Practice
Father Bede Mcgregor Expository Times, 1 1973; vol. 85: pp. 68 - 72.
...the emergence of charismatic leaders within Hinduism like Mahatma Ghandi, Vinobha Bhave, Vive Kananda, Rabindranath Tagore, Aurobindo, etc. These men all claimed to be Hindus and they obviously are Hindus, but in a different mould from their fore- fathers...
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Answers to the contradictory stand taken by Sri Aurobindo in regard to Ireland and its freedom struggle

Studies in History, Vol. 23, No. 1, 93-133 (2007) DOI: 10.1177/025764300602300103© 2007 SAGE Publications Negotiating Nationalisms Representations of Ireland in the Political Thinking of Sri Aurobindo Ghosh Arpita Sen Visva-Bharati University, Santiniketan

In an interview given to Henry W. Nevinson in December 1907, Aurobindo Ghosh had spoken about his purpose regarding the Swadeshi Movement which, he explained, was the Irish policy of Sinn Fein—a universal swadeshi not limited to goods but including every phase of life. Many of his articles written between 1894 and 1910 and comments after 1910 also contain allusions to Ireland and its freedom struggle in different contexts.
However several years later, sometime between 1943 and 1946, by which time Aurobindo had become a mystic, at his ashram in Pondicherry Aurobindo took recourse to an entirely different position. This article is an attempt to find out answers to the contradictory stand taken by Aurobindo in regard to Ireland and its freedom struggle by analysing his political writings, interviews and comments which contained references to Ireland and its freedom struggle.
In the larger context, this article attempts to analyse the conflict inherent in the personality of a Western-educated Bengali. This article argues that Aurobindo had knowledge of the developments in Ireland and was influenced by them to a certain extent, which in turn shaped his representations of Ireland that shifted over time. Aurobindo's representations of Ireland were determined by his changing experience of the two worlds, Occidental and Oriental, and suggest that liminality and hybridity are necessary attributes of the colonial man and as such colonial identities are always a matter of flux and agony. Full Text (PDF) References Articles by Sen, A.

Mukherji expresses his indignation at the treatment meted out to Descartes by the so-called post-modernists

Features Previous Next The body and mind conundrum PREMA NANDAKUMAR The Hindu Tuesday, August 21, 2001 THE CARTESIAN MIND - Reflections on Language and Music: Nirmalangshu Mukherji; Indian Institute of Advanced Study, Rashtrapati Nivas, Shimla-171005. Rs. 200.
IS THE mind (thought) independent of a physical presence? And, is the physical presence made a viable instrument only by the existence of the mind? The French philosopher Rene Descartes (1596-1650) posited the principle, "cogito, ergo sum'' (I think or I am thinking, therefore I am). Can the absence of thoughts mean an absence of person? The author of the book under review raises some interesting questions in this regard springing from the Cartesian dictum and expresses his indignation at the treatment meted out to Descartes by the so-called post-modernists:
"As far as I can see, targeting Descartes is about the only thing that binds them together. Descartes has been characterised as one of the principal architects of modernism, which is thought to be something like a crime against humanity that was perpetuated for over 400 years. His mind-body dualism is thought to be closely linked to much of the pillage of the environment and conflict between people. Given that Descartes is viewed as the principal progenitor of what is called the dualistic mode of thinking, I have actually heard distinguished speakers link this mode of thinking to the bombing of Hiroshima.''
Proceeding to re-state in clear terms the Cartesian idea of mind, he feels that the relationship or non-relationship of body and mind remains a conundrum since thoughts cannot be considered as independent phenomena. They have to be located somewhere - in speech or gestures or music.
"The Cartesian mind concerns the unique human ability to generate discrete infinities for a certain class of interpretative/symbolic systems, which has two paradigmatic instances: language and music.
''After probing the language theories that have been systematised during the last two decades (Chomsky and the rest), the author is unable to escape the conclusion that each new conceptual and theoretical innovation makes any conclusion difficult, if not impossible. "Is there a limit somewhere with respect to how abstract one can get?''
However, the author plods on bravely through the maze of post- modernist linguistic diction and enters the realm of music. Language and music were inter-related concepts in the Vedic period. The West considered mathematics and music as inter- related since the latter has a pitch system that is universal. In recent times we have had Ludwig Wittgenstein using music systems to explain linguistic structure. But then, there are also the arguments that deny music the status of a language in conveying thoughts. Does music have a syntax or semantics or phonology? Nor can we compartmentalise the two by asserting that music expresses emotion while language conveys thoughts.Though we have moved far in linguistic research, there has been no appreciable exploration of music:
"In general, it seems to me that there was a fairly rich tradition of investigation on the language-music issue in both the Indian and the Western traditions. The advent of Cartesianism in philosophy and the related development of formal systems of 'pure' music in the Western tradition (especially by Bach) essentially scuttled the unifying spirit of the investigation. In the Indian tradition, almost all forms of creative intellectual investigation came to a halt around the 14th century. Thus, it seems to me, the very issue came to be ignored in either tradition.''
One wonders whether this is due to the closeness of music with an aesthetic view of life. You should enjoy the rose, not murder it by dissection. Such cutting up by the post-modernists has already played havoc with our appreciation of literature. Perhaps at some stage the critics of musicology realised the wisdom of Yajnavalkya's advice to Gargi: "Do not push your inquiry too far, lest your head fall away separated. You should not seek to question about deities who are not to be reasoned about.''
The Brihadaranyaka Upanishad says that on hearing this, Gargi, the daughter of Vachaknu, kept silent. As Wittgenstein advised us while concluding his Tractatus: "where one cannot be certain, it were best to remain silent.''

Top-down structure of reality, which defies attempts to model it from the bottom up

The Pondicherry interpretation of quantum mechanics: An overview Ulrich Mohrhoff
An overview of the Pondicherry interpretation of quantum mechanics is presented. This interpretation proceeds from the recognition that the fundamental theoretical framework of physics is a probability algorithm, which serves to describe an objective fuzziness (the literal meaning of Heisenberg’s term “Unschaerfe,” usually mistranslated as “uncertainty”) by assigning objective probabilities to the possible outcomes of unperformed measurements. Although it rejects attempts to construe quantum states as evolving ontological states, it arrives at an objective description of the quantum world that owes nothing to observers or the goings-on in physics laboratories. In fact, unless such attempts are rejected, quantum theory’s true ontological implications cannot be seen. Among these are the radically relational nature of space, the numerical identity of the corresponding relata, the incomplete spatiotemporal differentiation of the physical world, and the consequent top-down structure of reality, which defies attempts to model it from the bottom up, whether on the basis of an intrinsically differentiated spacetime manifold or out of a multitude of individual building blocks.
Quantum mechanics needs no interpretation L. Skala, V. Kapsa
Probabilistic description of results of measurements and its consequences for understanding quantum mechanics are discussed. It is shown that the basic mathematical structure of quantum mechanics like the probability amplitude, Born rule, probability density current, commutation relations, momentum operator, uncertainty relations, rules for including the scalar and vector potentials and existence of antiparticles can be derived from the definition of the mean values of the space coordinates and time. Equations of motion of quantum mechanics, the Klein-Gordon equation, Schroedinger equation and Dirac equation are obtained from requirement of the relativistic invariance of the theory. Limit case of localized probability densities leads to the Hamilton-Jacobi equation of classical mechanics. Many particle systems are also discussed.
Non-unitary evolution of a pure state into a mixed state in the measurement problem from standard Quantum Mechanics and its impact on complex space-time, no-boundary proposal and information loss paradox of singularity-free Quantum Cosmology Pradip Kumar Chatterjee
In order to resolve the measurement problem of Quantum Mechanics, non-unitary time evolution has been derived from the unitarity of standard quantum formalism. New wave functions of free and non-free quantum systems follow from Schroedinger equation after inserting an ansatz. Quantum systems show up as probability waves before measurement. A pure entangled state of a composite system evolves non-unitarily, only to disentangle itself into a definite state after reduction at the measurement point. A classical space-time point is created momentarily in this event. Unitarity is restored at that point. The non-Hermitian observables defined in the domain of rigged Hilbert space transform into Hermitian ones at the measurement point. The problem of preferred basis is resolved by the requirement of specifying the position of measurement point. Two theorems prove that time is a non-Hermitian operator, thus placing space and time on an equal footing. Bound states are found to need discrete space-time, which supports its use in loop quantum gravity. Non-unitarity in the theory helps buttress the no-boundary proposal; and uncertainty relation makes a leeway to singularity-free Quantum Cosmology. Quantum Mechanics also accommodates complex and negative probabilities.
This entry was posted on Thursday, June 28th, 2007 at 9:31 pm and is filed under How...odd..., Foundational Quantum Mechanics, In Retrospect..., Operating Systems. by angryphysicist

Friday, June 29, 2007

In Mira Richard, the Western occult tradition blended with the revised Tantric tradition of Sri Aurobindo

The Mother (Mira Richard) by Johannes Aagaard
"As soon as he (Aurobindo) withdrew from his physical envelope the supramental light made its permanent base in the Mother’s body, beginning with the brain-mind. This is what is known as the "Mind of Light." 108)
What in reality took place in the relation between the aged Aurobindo and the strange, energetic woman Mira Richard is buried in the past, but the indisputable fact is that she took over not only his leadership, but also his guruship. She became in practice the expected supermind, but always as a sort of shadow of his power. 109)
She maintained the expectation of his return. She said, "One can’t fix the precise time of his return. It may even be five hundred years later. I can’t say anything, since the knowledge has not come to me. I only say things when I get them. This much I have said: Sri Aurobindo will be the first to have the supramental body." 110)
In 1956 she stated unequivocally that the supermind had taken over: "Previously everything worked under the pressure of the Mind of Light. Sri Aurobindo secured this working when he left his body. Now it is the Supermind that directly guides and governs. The manifestation is just over two and a half months old and yet a new situation — an absolutely new situation — has come into being." 111)
In Mira Richard, the Western occult tradition blended with, the revised Tantric tradition of Aurobindo and created a synthesis. She claimed to have studied in Algeria under an occult master, called Theon, at the beginning of this century; and in Paris in 1912 she joined a group of occult seekers. 112)
In her life time a highpoint in the development of the Aurobindo-movement was the inauguration of the AUROVILLE project on February 28, 1963: a township planned for 50,000 people on the outskirts of Pondicherry, and belonging to humanity as a whole. Its aim was to function as a bridge between the past and the future and as a site for material and spiritual research. 113) After the Mother’s death, however, a series of conflicts among the disciples have caused a serious crisis for the project.
Aurobindo groups are now found in many parts of the world. Apostles of the Auroville ideology are spreading the message of the Father and Mother. Among the messengers are two worth mentioning, M.P. Pandit and Sri Chinmoy.
M.P. Pandit joined the Aurobindo Ashram in 1939 and has been closely connected with this center for many years. His many books provide one important dimension to its teaching. 114)
The most explicit confession of the Tantric sadhana M.P. Pandit gives in his defence of "the secret ritual," included in Light on the Tantras. 115) In this book he combines mukti and bhukti, the bliss of the finite and the infinite world, as he defines them. 116) He gives a useful definition of Tantra in these words: "The Sastra aimed to take man as he is, utilise his natural proclivities for his own advancement…." 117)
Sri Chinmoy lived 20 years with Aurobindo, but left to become the apostle of siddha yoga in the West (1965 in the USA), as expressed not least by his symbolic service at the United Nations in New York in the meditation room of this organization 118) and by the hundreds of books, the thousands of poems and songs, and the enormous number of paintings and musical compositions, which he has produced.

Thursday, June 28, 2007

True law of our individual and collective development

Sri Aurobindo: The Return of Rishi As the profounder of Integral Yoga, the prophet of Life Divine, fighter for National liberation, critic of life and literature Sri Aurobindo ranks among the supreme masters of not only our age but of all ages. 25 Jun 07 16:04:43 PM - 36 Views comments rss: Leave a comment Comments (2) Perma link Email this post
lotus7 comments: on 26 Jun 07 12:54:00 PM I have been studying Sri Aurobindo for sometime and am glad to see your post about his life and yoga. Right now I am reading 'The Human Cycle'. I am quite enamored by his discussion of the true law of our individual and collective development:
'The true law of our development and the entire object of our social existence can only become clear to us when we have discovered not only, like modern Science, what man has been in his past physical and vital evolution, but his future mental and spiritual destiny and his place in the cycles of Nature. . . . in his subjective return inward he gets back to himself, back to the root of his living and infinite possibilities, and the potentiality of a new and perfect self-creation begins to widen before him. He discovers his real place in Nature and opens his eyes to the greatness of his destiny.' - p. 68
I have been very impressed also by the writings of Patrizia Norelli-Bachelet (a resident of Tamil Nadu, India for 36 years). Not everyone in the Integral Yoga community would agree, but there are many who feel that she is a true Rishi furthering the Supramental and Integral Yoga of Sri Aurobindo and the Mother. She is particularly interested in the process by which people and nations find their true place in the cycles of nature and time. See: The Written Works of Patrizia Norelli-Bachelet Om Shakti
D K Mishra comments: on 26 Jun 07 14:58:00 PM Hi Lotus It was good to hear some encouraging words from you. Your interest in Sri Aurobindo's Life and Yoga is inspiring. Keep in touch Good Luck. « Back to Post literaryheaven.sulekha.com

Earth's actual patterns of growth, geography, cycles of time, historical movements, mythologies and such

24810 in reply to 22891 lotus7 Joined on 04-14-2007 Californina Posts 2 Points 25 Re: How do you describe "Integral Truth" ? -- Lori Tompkins
Hello ZeroomOne, Thanks for starting this thread. I, for one, am not much impressed by the process or effectiveness of combining various theories and practices and trying to use that material as a basis for a better view of the whole.
I have been a bit skeptical and critical of the proliferation of the word 'Integral' in the present-day spiritual arena. Whereas developing an Integral consciousness is certainly a good intention, ideal, ethical approach and philosophy, I don't think that most Integral approaches (including Ken Wilber's) have a true idea of what the word 'Integral' means in terms of really understanding the Earth and the evolution of consciousness in material creation. In my view, an 'Integral' perspective, if it is to really live up to the essence of that word, must encompass the Earth's actual patterns of growth, geography, cycles of time, historical movements, mythologies and such.
In The Human Cycle, Sri Aurobindo (1872-1950) - a forefather of all things INTEGRAL - writes about the typical mental use of words as a spinning of fiction, as opposed to the words used by Vedic Seers some 5,000 years ago. Sri Aurobindo understood that a true Seer’s words are connected to their living ROOT (sol/source) and that the connection to and understanding of the hidden realities of creation are not yet filtered out (that is until a lesser Mental perception gets a hold of the words).
'To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in God's house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest.' p. 8
Sri Aurobindo describes that a 'curve of degeneration' brings civilization from the Living use of Symbols to what he calls a Typal stage and then into a Conventional stage that may still use some of the symbols and rituals but the real sense is gone and words, symbols, images, rituals religions used for upholding ethical and psychological 'motive and discipline'.
My thoughts are that the word Integral in our modern hands is far from a direct expression of what Integral IS. It seems to me that we are commonly using the word to describe a attractive and honorable theory of life, but that it is removed from the roots and realities of the living Earth and the Cosmos which must be at the heart of an Integral perspective.
In reading the Rig Veda and Sri Aurobindo’s The Secret of the Veda, it is revealed that understanding the cycle of the Earth's year in twelve months and 365 days (360 degrees) plays a huge part in developing a truly vast consciousness and perspective of how all things move and breath. Yet so many people in the Integral World seem to have no understanding of Time or the living/divine significance of the year and other cycles in time.
‘... the possession of our complete divine consciousness delivered from all falsehood by the free descent of the truth, gives us the secure possession of the world of Swar and the enjoyment of mental and physical being lifted into the godhead above darkness, falsehood and death by the in-streaming of our divine elements. This victory is won in twelve periods of the upward journey, represented by the revolution of the twelve months of the sacrificial year, the periods corresponding to the successive dawns of a wider and wider truth, until the tenth [month] secures the victory.’ - Sri Aurobindo, The Secret of the Veda
One is the wheel; the bands are twelve;
three are the hubs – who can understand it?
Three hundred spokes and sixty in addition
have been hammered therein and firmly riveted…
Though manifested, it is yet hidden, secret,
its name is the Ancient, a mighty mode of being;
in Skambha is established this whole world;
therein is set fast all that moves and breathes.
– Atharva Veda X, 8
  • What is the Integral process by which all the unconscious and disconnected parts of the whole grow into an understanding of the whole and the journey by which its original purpose is fulfilled?
  • What is the Integral and seemless process by which we grow from pure energy, to matter, to life, to life with mind, to a mental creature with connection to Spirit, conscious of the eternal laws and larger patterns of harmony that reside within and evolve out of the original INTENTION (seed) of everything and every one?
  • And the most important question for fellow earthlings concerned with all things Integral: Does this cycle of the growth and eventual Victory of a higher consciousness (capable of Integral perception) within material creation and evolution have anything to do with the Earth's own cycles of growth, in terms of years, months, seasons and ages?
  • If not, WHY NOT?. If so ... HOW?,
The questions posed above arise out of my contact with the yoga and writing of Patrizia Norelli-Bachelet, who irreversibly raised the bar for me in terms of what occurs as Integral Truth and what occurs as words with good intentions but little actual power of realization. This link to a book of hers (Symbols and the Question of Unity) gives a feel for her seeing of Integral Truth: http://www.patrizianorellibachelet.com/SQU.html

Wednesday, June 27, 2007

Consciousness occurs all the way down to ultimate particles!

Evolution Toward Divinity by Beatrice Bruteau Learn about Teilhard De Chardin and Sri Aurobindo, January 24, 2006
This is an easy way to learn much about Teilhard De Chardin and Sri Aurobindo. However, I don't share their belief that consciousness occurs all the way down to ultimate particles. I believe that it dawned among those higher vertebrates which defend and nurture their offspring. Though social insects also behave this way, I view that as behavior mimicry. My view is that the invertebrates evolved into a dead end and the Teilhardian/Aurobindoan drive toward consciousness capitalized on the insects' astounding feats of mimicry to evolve societies which behave as if conscious. Reviews Written by Maltese Falcon