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Wednesday, June 13, 2012

Sri Aurobindo’s vision of Space and concept of Man

Aryan Invasion Theory: Neo-colonial captive minds – Devan Nair » Devan Nair (1923-2005) was a former President of Singapore and follower of Sri Aurobindo. Posted on June 13, 2012 by IS. Here Michael Danino quotes Sri Aurobindo: “Dayananda seized justly on the Veda .... (Sri Aurobindo, the Origins of Aryan Speech, in The Secret of the Veda, op…
“How prophetic”, writes Danino, “if we consider that this was written some twenty year before the growth of Nazism with its claims to ‘Aryan kinship’! In his Secret of the Veda, which started appearing from 1914, Sri Aurobindo called on his fellow countrymen not to be ‘haunted by the unfortunate misconstruction of the Veda which European scholarship has imposed on the modern mind.’” (The Secret of the Veda, op. cit., p 193).

“But God,” writes Sri Aurobindo, “works all his miracles by an evolution of secret possibilities which have been long prepared, at least in their elements, and in...

Applying the psychological approach which has led Sri Aurobindo to re-discover the esoteric meaning of the Rig Veda, the author elucidates the inner meaning...

Sri Aurobindo and Einstein's theory of relativity Review - Nikhil Kumar, Department of English, Veer Kunwar Singh University, Arrah, Bihar, India, Pin-802301, India. E-mail: drnikhilkumar@rediffmail.com ; drnikhilkumar18@gmail.com  Accepted 12 January, 2012
Sri Aurobindo is a poet and yogi of the unknown eternal heights. In his epic Savitri which he has written from a very high plane of yogic consciousness he finds ‘Space’ as ‘a vast experiment of the soul, the soul which is a portion of the Divine in the constitution of the being of man, more to say, the individual poise of the Supreme Divine at the centre of the being of man. Since the plane of yogic consciousness exists above the plane of the intellectual consciousness, such a vision of Sri Aurobindo in the epic is explored and investigated in this paper to know that the scientific mind is evolving into it. Einstein has demolished the concept of Newton that Space and Time are the two incompatible realities as he discovers the existence of four-dimensional plane where exists Space and Time integrally. Such a discovery of Einstein has paved the way for coming closer to Sri Aurobindo’s vision of Space. We come to realize such a movement of Science towards Sri Aurobindo when the great scientist says very categorically that the three-dimensional plane of existence where Space and Time appear as the two incompatible realities is the projection of the four-dimensional plane of existence in the same manner in which shadow is a two-dimensional projection of a three-dimensional object. In view of this, energy which, according to the theory of relativity, creates Matter comes to be a projection of something essential or fundamental of the four-dimensional plane of existence, the four-dimensional plane which is transcendent to the plane of three-dimensional existence. Thus, a spiritual reality emerges, and we are in need of going deeper with the light of the yogic consciousness of Sri Aurobindo to arrive at the ultimate Truth. Such an exploration is sure to establish the truth that Science requires to evolve to the plane of higher consciousness which is essentially spiritual from where the higher literature like Savitri is produced in order to discover the ultimate Truth.

The Concept of Man in Sri Aurobindo’s Poetry by Dr. Jitendra Sharma is an admiration of and reflection on Sri Aurobindo’s poetic genius… Sri Aurobindo’s poetry evolved through first expressing his experiences of his growing contact with the West and then with India. His poetry grew from musings over the adolescent adventures to philosophic expressions canvassing his readings and then his ever growing inner growth and spiritual experiences. Dr. Sharma takes up all the stages in the life of Sri Aurobindo and deliberates upon them…
As there are abundant quotes from Sri Aurobindo’s poems, the reader gets a very refreshing reading of some of the most important lines on Sri Aurobindo’s  concept and vision of man – a theme which is central to Sri Aurobindo’s  vision of the future!

So, I have some links about my last post on flat ethics: Levi has a response up here, and Peter has an extension here (particularly useful to read in terms of my discussion on innocence), Alex Reid has more thoughts on flat ethics (always worth reading), Jeremy Trombley has more thoughts here (entitled, wonderfully, constructing ethics. Constructivist Ethics has been the recent name I have been giving to my ethical work), Adam Robberts has some thoughts on ethics (similar thread, but not as specific on the issue of flat ethics), also not completely on point but useful is this post by Andre Ling, Craig has a follow up post here (sometimes I think I miss out by not being on twitter, also go read Craig),  Levi has a round up and more ideas here, and lastly Claire O'Farrell has a great little post up on Badiou's Ethics (which also isn't directly related, but I think important to all these present discussions). And I bet while I write this, there will be more posts.
I don't have the time right now to respond to everyone (particularly Levi), but maybe soon. Instead, here is a side discussion about ethics (both flat and otherwise).
This post will still be on my work about ethics, but this is a slightly different route. Karl Steel (whose book, How to Make a Human is really quite wonderful, hopefully more on that later) recently brought me up over at the blog In the Middle… Agamben and Esposito seem to condemn every complex ethical choice as being the return of nazism. Every time there is some proposition that the complexity of plants is somehow a unique ethical challenge for vegetarians and vegans, innocence is at fault there. I could go on, but much of this also very much in line with what Tim, following Hegel, calls the beautiful soul syndrome. However, I certainly can understand Eileen's recoiling of my attacks on innocence, and her fear that I am somehow claiming we are post-evil (I am not trying to claim that). My focus against innocence, and for ethics, is not a cure all. Just like Deleuze and Guattari warning us to "[n]ever believe that a smooth space will suffice to save us", never believe that critiquing innocence will suffice to give us ethical thinking.

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