Saturday, June 26, 2010

Is psychology key to construction of philosophical arguments?

Thomas Kuhn has famously argued that scientists think in paradigms, and these paradigms determine which questions are seen as worth asking, pursuing, what constitutes legitimate research, etc. Deleuze and Guattari make much of this approach in What is Philosophy?, building on the work of John Dewey and the process of ‘problematization’, by arguing that a problematic has a similar role in philosophy. If you read philosophy from another tradition, or another time period, what is often the most fascinating is not what people believed, but rather, the very questions they found pressing. In the middle ages, for example, debates raged on whether or not ‘the intellect’ was ‘active’ or ‘passive’, and the ramifications had to do with how you viewed the nature of God. Today, the very debate is, well, just in many ways uninteresting.
Paradigms, Problematics, and the Unthought
Philosophy is, I think, in many ways an attempt to develop a relation to the ‘unknown unknowns’ in a situation. This is what Michel Foucault, Maurice Blanchot, and Deleuze following them, have often referred to as the ‘unthought’ at the heart of thought. Or to phrase this in Heidegerreanese: What are we not yet thinking?
According to many, there is always a constitutive unthought at the heart of all thought, an absolute unthought, perhaps. But it then seems there must be relative unthoughts (to use Deleuzian language here) layered on top of these. The unthoughts of our scientific or philosophical paradigms, our cultural assumptions, our time period, our personal biases. And if we return to the question of denial for a moment, then the questions we know we should ask, but would rather not. Not to even mention the answers!

Philosophy often serves to take chains of logic to their extremes to ferret out the latent contradictions that only counterfactuals could bring to light. If we never left planet earth, barring physical catastrophe, we’d think the strength of gravity a universal, but it turns out that the moon and in fact every object in the universe has a different degree of gravity, as proportional to its mass. It is only by going into counterfactual situations (‘what if I were no longer on this planet?’) that we start to get closer to the realm of the unthought. We start to unlayer the onion of the unthought, but at some point we are not sure what sort of new counterfactuals to even pose. We can imagine differences in gravity, but could we imagine a universe without it?
Counterfactual situations are essential to philosophy, because it is only when we can imagine situations in which one of our primary assumptions is not the case that we start to get a sense of what is invariant in our situation. Philosophy requires that we attempt, sometimes in thought and sometimes via experiment (physical or mental), to know what is constant when we start to vary parameters.
But how to differentiate that which is part of the situation, and what is a parameter? This is often precisely the dilemma. You can’t vary something if you don’t see it as a parameter which can be varied in the first place, and even if you do, that does not mean you’d really have a sense of what it could mean to vary it. For example, while we can think the thought of perspectiveless observation, this does not mean we can imagine what it would be like.

Why do we philosophers attempt to know that which is universal, and that which varies, and how these relate to each other and the situations in which they present themselves? Of course, these days it is very unpopular, after the advent of post-structuralism, to speak of anything universal. But as many have argued, this is not to dispense with universals, but simply alter our relation thereto. If one were to follow Badiou, we could even argue that the only universal is the lack of universals, in the ‘infinite potential of thought’. But while I admire Badiou’s axiomatic conviction of this, I’d like to know, could we ever know if this were the case? And if not, what would be the point of making such a claim? Does this shift the claim from one about knowledge to one about belief, about the way the world ‘should’ be rather than how it ‘is’? And are perhaps all epistemological claims about universals, if subject to limitations of our own knowledge in a limited universe, then in some sense prescriptive and ethical as much as epistemological?
What’s more, why do we as philosophers attempt to question what must be the case for ‘all rational subjects’, or some such, by means of counter-factual situations (ie: non-human or differently structured forms of rationality), if we’ve never come upon these? It would seem that we are trying to develop a deeper rapport with some layers of the unthought.

For if something is unthinkable, its not really interesting. But the not yet thought, or the potentially thinkable, that’s where things get really interesting. The world is made of such fuzzy distinctions, rarely is nature ever hard, fast, and precise, and philosophy is hardly an exception. Which is why these days we see the limitations, for example, of the Kantian project, and its denial of certain forms of complexity that perhaps a less threatened relation to the world might bring to the fore.
But does philosophy really deal with issues such as denial or fear? Does psychology really influence the sorts of answers, questions, and methods at work in construction of philosophical arguments?
Then again, why do we even care? Why are universals interesting, or important? Perhaps evolutionarily we are wired to perhaps think this way, to try to take into account situations which we have not yet encountered but might. There’s a high survival benefit to that. But then to universalize these attempts to predict the future? I wonder if this doesn’t provide us more comfort than knowledge . . . […]

During the middle ages in Christian Europe, the fact that it said in the Bible that god stopped the movement of the sun at one point was considered evidence enough that the sun moved, not the earth, and it took quite a while to convince folks that telescopes presented the world as it was, and didn’t make matters worse, thereby providing what was slowly now coming to be considered worthy evidence against the Biblical claim of the earth’s movement rather than the sun’s.
According to Merleau-Ponty, and following Freud, we come up with decisions first, and only rationalize them afterwards. Many adherents to the ‘mesoscopic theory of consciousness’ now argue that in fact we don’t decide at the level of consciousness, but we are only ‘presented’ with decisions made elsewhere on our universal ‘desktop’, so to speak. Might our relation to the questions we post in the realm of philosophy be subject to the same limitations? Perhaps we only ask the questions we want to hear, and only produce the problematics that bring us comfort? […]

Our paradigms and problematics are defined, from science to philosophy to everyday life, by the community of those whose feedback we trust. Certain approaches to ‘research questions’, be these in science or philosophy, are simply dismissed as ‘out there’, and never pursued, not so much because they might not have something to them, but that even following up on them would require a massive reorganization of the schemas we use to structure our lives. In the world of the everyday, we’d say they were thrown aside because they violate ‘common sense.’
Is philosophy that within culture that works to constantly keep ‘common sense’ at bay, or rather, is it that which defends ‘common sense’? I’d love to hope it were the former, but I think there is a really slippery slope at work here. A fuzzy onion, so to speak.

In class, I often tell my students, particularly those who have never encountered theory or philosophy before, that my job as a teacher is to ‘mess up what they know’, but when you know something, you don’t think about it, knowing is the opposite of thinking. I think there’s a lot of truth to this.
These are some things I think about when I question precisely what we are doing when we ‘philosophize’. I’m not sure universal truth has anything to do with it. I do think that working to ‘sync’ our actions with the lifeworld in which we find ourselves – cultural, historical, natural, everyday lifeworlds, layered and nested within each other – is a lot closer to the way things, what, ‘really’ are?  Sure, let’s go with that, for now. Perhaps denial and truth aren’t so much the issue. Which brings us back to the creative potential of what those so preoccupied with truth will often call fictions. But perhaps the purpose of philosophy is to be creative, and by means of this, to enhance our chance of coming into sync with the immanent structure of what is. Certainly this is what the Taoists, as well as the Roman Stoics, and their ‘modern’ inheritor, Baruch Spinoza, would argue, and I think there’s a lot to say for this sort of immanent ethics of that which lies potentially beyond knowledge and error, but not beyond the sort of curiosity needed to continually problematize, and to encourage the development of a society that collectively does the same.

Wednesday, June 23, 2010

Sri Aurobindo stipulated that Hinduism recognized human nature and made no impossible prerequisite

DAILY MESSAGES

Sri Aurobindo stipulates that the sadhak must see God and Nature uniting in him, i.e. he sees his own actions as a point that unites God from above and ...
Evolutionary, Spiritual Conceptions of Life - Sri Aurobindo, ... - Page 24 Dr. phil. Michael Leicht - 2008 - 52 pages
Considering also this case, maybe the advaita vedanta approach of stipulatingthat the whole world is illusion and maya is not so wrong. The real, however, will be there without the appearance, too. But will we ever get there? ...
Travelling with Maria - Page 81 Fred Schäfer - 2008 - 204 pages
I had heard that one of the Ashram rules stipulated that Ashram members should not engage in sex. ... He was also a German and the librarian of the Sri Aurobindo Library. I have no idea where he got his name from: ...
The transition to a global consciousness 2007 - 407 pages
Three movements have been stipulated by Sri Aurobindo - the first is complete surrender and opening up of all dimensions of the psyche to the divine power. This is followed by the ascent to the supramental sphere, and the absorption of ...
Experiments with truth and non-violence: the Dalai Lama in exile ... - Page 7 Bhaskar Vyas, Rajni Vyas - 2007 - 212 pages
And a step further, philosophers like Sri Aurobindo postulate that it is the fundamental attribute of all the matter. Theoretical physicist David Bohm defines consciousness as an attribute that may be explicitly unfolded as seen in the ...
Gandhi: a political and spiritual life - Page 200 Kathryn Tidrick - 2006 - 380 pages
The agreement announced on 6 November stipulated that the Swaraj party would henceforth carry on its activities in the ... His political inspiration was AurobindoGhose in his brief revolutionary career before his departure in 1910 for ...
Psychological studies University of Mysore. Maharaja's College. Dept ... - 2006
One, to enter into the "Intra conscient," a guideline, stipulated by Sri Aurobindo, was to enter with awareness into the inner physical, the vital (Pranas), and the mental and comprehend the Subtle Organisation of Energy Force ...
Sri Aurobindo to Dilip Sujata Nahar, Michel Danino, Shankar Bandyopadhyay - 2005
When one is sure of the Truth, or even when one believes the thing one pursues to be the only possible solution, one does not stipulate for immediate success, one travels towards the Light taking as well worth while and facing every ...
Indian writing in English: critical appraisals - Page 51 Amar Nath Prasad - 2005 - 327 pages
Aurobindo (
Calcutta, 150), p. 78. 2. It may be pointed out here that in Sri Aurobindo's plays the subplots have not been created strictly in accordance with the definition of a subplot which stipulates that it should be— a secondary ...
Netaji Subhas confronted the Indian ethos, 1900-1921: Yogi Sri ... - Page 174, Adwaita P. Ganguly - 2003 - 224 pages
At first Sri Aurobindo took part in Congress politics only from behind the scenes, as he had not yet decided to leave the ... had given a lakh of rupees for this foundation and had stipulated that Sri Aurobindo should be given a post of ...
Postmodernism and public policy: reframing religion, culture, ... - Page 46 John B. Cobb - 2002 - 206 pages
Perhaps the totality of things is such that both Buddha-nature and much of what Aurobindo finds in the cosmos are ... It is stipulated that these elements cannot refer to anything outside the system; they refer only to one another. ...
The essential Aurobindo - Page 34 Aurobindo Ghose, Robert A. McDermott - 2001 - 288 pages
of spiritual experience in its initial purity. Despite the efforts and example of Sri Aurobindo, the Mother, ... the spiritual basis of Auroville from its earliest conception: the Auroville Charter, for example, stipulates that an ...
Overman: the intermediary between the human and the supramental being Georges van Vrekhem - 2001 - 189 pages
It was the condition, the conditio sine qua non, the aim of Sri Aurobindo and the Mother's whole effort from the beginning ... one does not stipulate for an immediate success, one travels towards the Light taking as well worthwhile and ...
Leadership and power: ethical explorations, S. K. Chakraborty, Pradip Bhattacharya - 2001 - 453 pages
He was severely restricted by dharma, as stipulated by the ancient seers who saw monarchy as a mere compilation of duties of ... Sri Aurobindo writes, Indian civilization evolved an admirable political system, built solidly and with an ...
The religious, the spiritual, and the secular: Auroville and ... - Page 154 Robert Neil Minor - 1999 - 208 pages
Aurobindo, as we have seen, also criticized "religions" but did not fully reject the term as if there were something inherently ... but, in the meantime, stipulatingdefinitions is a way of functioning in the ultimately unimportant. ...
Influence of Bhagavadgita on literature written in English: in ..., Ramesh Mohan, Tika Ram Sharma - 1988 - 277 pages
In fact, if the Gita proposes the Para Purusa as the supreme reality, Sri Aurobindo admits the same as ... is stipulated by him in the form of his doctrine of involution which has its prototype in the Rgvedic idea of the self- sacrifice ...
Panjab University research bulletin: Arts Panjab University - 1986
It is unfair to brand all those readers who fail to appreciate Aurobindo as insensitive. Ghosh stipulates that the reader has to prepare himself before approaching Aurobindo's poetry. He says: "Perhaps to appreciate this poetry we need ...
German pessimism and Indian philosophy: a hermeneutic reading, Johann Joachim Gestering - 1986 - 294 pages
type of religious experience : "It is the person's intuition of numerical oneness with the cosmic absolute, with the universal matrix, or with any essence stipulated by the various theological and speculative systems of the world. Bharati illustrates his definition of mysticism by giving us several descriptions of personal mystical experiences.8 His free use of ......
Aurobindo's philosophy of Brahman, Stephen H. Phillips - 1986 - 200 pages
On the basis of his mystic experience, a mystic M asserts a mystic proposition pmo, which if true would mean that a (mystic) object existed intersubjectively although also, let us stipulate with an eye to the sorts of claims Aurobindo ...
Sri Aurobindo: a biography and a history K. R. Srinivasa Iyengar - 1985 - 812 pages
In his Indu Prakash articles of 1893-4, Sri Aurobindo had castigated the education of the day and thrown out hints for ... Mullick seems to have stipulated that Sri Aurobindo should be appointed a Professor in the College on a salary of ...
Growth of nationalism in India, Sukhbir Choudhary - 1973 - 640 pages
Referring to his religion Aurobindo stipulated that Hinduism recognized human nature and made no impossible prerequisite. It set one ideal for the saint, another for the man of action, a third for the trader, a fourth for the serf. ...

Tuesday, June 22, 2010

Sri Aurobindo often used to say that his and the Mother's were a single consciousness

Humanitarian identity and the political sublime: intervention of a ... Ashmita Khasnabish - 2009 - 167 pages The lives of Sri Aurobindo Peter Heehs - 2008 - 496 pages Spiritual masters from India, Shashi Ahluwalia - 1987  453 pages ... Aurobindo often ...
Four Faces of the Universe: An Integrated View of the Cosmos - Page 313 Robert Kleinman - 2007 - 334 pages
a concept mentioned but not fully developed in Vedantic texts. Sri Aurobindo often equates it with Supermind (see below). For example, see the doctrine of the five sheaths in the ...
Letting be: Fred Dallmayr's cosmopolitical vision Stephen Frederick Schneck - 2006 - 382 pages
Aurobindo, often seen as a deeply spiritual writer, wants spirituality to permeate ordinary life and embarrass those who conform either to the norms of mass society or religious dogmas as well as challenge those who would employ modern ...
Timeless in time: Sri Ramana Maharshi A. R. Natarajan - 2006 - 147 pages
Dilip: Some people report that Maharshi denies the need of a guru. Others say the reverse. What does Maharshi say? Bh: I have never said that there is no need for a guru. Dilip: Sri Aurobindo often refers to you as having had no Guru. Bhagavan: That depends on what you call guru. He need not necessarily be in human form. Dattatreya had twenty four gurus — the elements, etc. That means that any form in ... An introduction to Eastern ways of thinking - Page 275,
N.L. Gupta - 2003 - 348 pages Mountain path Sri Ramanasramam Charities  1999 The teachings of Ramana Maharshi Arthur Osborne - 1996 - 200 pages The Rajneesh papers: studies in a new religious movement - Page 10 Susan J. Palmer, Arvind Sharma - 1993 - 188 pages The teachings of Bhagavan Sri Ramana Maharshi: in his own words Ramana Maharshi, Arthur Osborne - 1987 - 200 pages Modern Indian Mysticism Kamakhya Prasad Singh Choudhary - 1981 - 302 pages Ramana Maharshi and the path of self-knowledge Arthur Osborne - 1973 - 207 pages
Dattātreya: the immortal guru, yogin, and avatāra : a study of the ... - Page 52, Antonio Rigopoulos - 1998 - 342 pages
In a dialogue between the Vedantic master Ramana Maharsi (1879-1950) and the musician Dilip Kumar Roy we read: Dilip: Sri Aurobindo often refers to you as someone who has never had a Guru. Bhagavan: This depends on what you call a Guru. ...
Nationalism, religion, and beyond: writings on politics, society, ... Aurobindo Ghose, Peter Heehs - 2005 - 364 pages
In such writings, Aurobindo often alluded to India's "soul" or "spirit". This was his application of an idea that had arisen earlier among European Romantic thinkers: the idea of the Volksgeist or nation-soul. ...
Sri Aurobindo to Dilip: 1934-1935, Sujata Nahar, Michel Danino, Shankar Bandyopadhyay - 2005
But, in fact, Sri Aurobindo often refers to Hitler and Mussolini in subsequent letters. For it was the period when the Dark was rising. Personified in Hitler, and in Mussolini to some extent, the nazi and fascist forces were gathering ...
The Sailfish and the Sacred Mountain: Passages in the Lives of a ... - Page 149 Will Johnson - 2004 - 224 pages
The twentieth-century Indian teacher Sri Aurobindo often stressed the importance of this understanding for the work of spiritual practice, cautioning his students against the hubris of a transcendent spiritual vision that wishes to move ...
The Journal of transpersonal psychology 2004
63) Sri Aurobindo often refers to the realization of the non-dual awareness described above as spiritual liberation, because it brings a release from the egocentric consciousness of the outer mind, life, and body. ...
Indian critiques of Gandhi - Page 102 Harold G. Coward - 2003 - 287 pages
Nonviolence is merely one strategy among others, and Aurobindo often viewed violence as the best and only appropriate and moral strategy. He identified experientially with those elements of Indian political leadership that advocated ...
Knowledge, consciousness and religious conversion in Lonergan and ... - Page 228 Michael T. McLaughlin - 2003 - 318 pages
10 Purely philosophical treatments of Aurobindo often compare his system to that of Hegel, Spinoza, and other monists. For a speculative use of Whitehead in comparative theology, see Joseph A. Bracken, The Divine Matrix: Creativity as a ...
The secret of the Veda - Page 604 Sri Aurobindo - 2003 - 604 pages
(… concerning the “euphonic combination of separate words” in the Veda.) Where other discrepancies were found, the received text of the Rig Veda has generally been followed. In The Secret of the Veda (Part One), Sri Aurobindo often identified quotations from the Rig Veda by references to the Mandala, Sukta and Rik. In passages where most quotations are so identified, the editors have supplied missing ...
The perennial quest for a psychology with a soul: an inquiry into ... - Page 518 Joseph Vrinte - 2002 - 568 pages
55 Though reason gets its due by playing an important role in man's quest for truth and justice, yet Sri Aurobindo often exposes the limitations as well as the hollowness of its lofty claims; the integral truth of things is truth not of ...
Bengalis: The People, Their History and Culture - Page 148 S.N. Das - 2002 - 284 pages
In his writings, Aurobindo often called it defensive resistance. Along with political boycott which meant dissociation from the foreign government, he expounded the importance of building up a national organisation. ...
A critical response to Indian English literature - Page 123, N.K. Mishra, Sabita Tripathy - 2002 - 198 pages
Sri Aurobindo often corrected some of their poems and guided them in their creative endeavours. Very often and particularly in the evenings the disciples would gather around the Master to carry on discussions including queries on ...
Records of Yoga Aurobindo Ghose - 2001 - 1515 pages
In recording script, Sri Aurobindo often wrote down only the source's replies, not the mental questions to which the replies were given. This makes some scripts seem discontinuous and incomplete; reading them is like overhearing one end ...
Sri Aurobindo, thinker and the yogi of the future, M. G. Umar - 2001 - 284 pages
Collective Effort Sri Aurobindo often said that our Yoga aims not only at individual realisation but also at collective realisation and fulfilment, and the Mother reiterated the need for collective effort. The Mother declared that the ...
Overman: the intermediary between the human and the supramental being, Georges van Vrekhem - 2001 - 189 pages
Sri Aurobindo often stressed that the human being is specifically the mental being, the typical embodiment of 45. "Occult" is what is invisible, "spiritual" is what belongs to the realms above our rational consciousness. ...
The deciphered Indus script: methodology, readings, interpretations, N. Jha, Navaratna Srinivasa Rajaram - 2000 - 269 pages
"Sri Aurobindo often used the term 'philology' — a usage current before the Second World War that is now obsolete among linguists. Historians and Indologists, especially in
India, continue to use the obsolete term. ...
The Mother: the story of her life, Georges Van Vrekhem - 2000 - 545 pages
After the war he had studied at the Ecole polytechnique in Paris, and started making a career in industry as soon as he got his engineer's * The reader will have noted that Sri Aurobindo often uses the word 'race' where nowadays ...
The Penguin Sri Aurobindo reader Aurobindo Ghose, Makarand R. Paranjape - 1999 - 375 pages
Sri Aurobindo often spent twelve hours a day or more in this activity. Most of this record has been published and presents one of the most fascinating archives of spiritual life available anywhere. The letters were much more than merely ...
The oneness/otherness mystery: the synthesis of science and mysticism - Page 448, Sutapas Bhattacharya - 1999 - 677 pages
As Aurobindo often states, our everyday mental faculties are but limited expressions of the higher powers of the spiritual reality experienced in the higher planes which he called Overmind and Supermind. I have pointed out that basic ...
Citi-vīthikā: journal of art, history, culture & literature Allahabad Municipal Museum - 1999
It is true that both Marx and Sri Aurobindo often speak of the rhythms of history. Both have been accused of their leanings towards (what is called by Popper) historicism, ie, the course of human history, somewhat like the process of ...
The religious, the spiritual, and the secular: Auroville and ... - Page 175 Robert Neil Minor - 1999 - 208 pages
Aurobindo often spoke of himself in the third person. 13. Ibid., pp. 432-33. 14. Ibid., p. 430 (Letter to Joseph Baptista, January 1920). 15. See Minor, Sri Aurobindo, pp. 103-56. Numerous introductions to Aurobindo's fully ...
Rashtriya sahara 1999
In that edition, alternative readings for various lines were given in the form of footnotes because Aurobindo often used one phrase in the main body and offered an alternative one appended to the manuscripts. ...
Sri Aurobindo and the new age: essays in memory of Kishor Gandhi Kishor Gandhi, Sachidananda Mohanty ... - 1997 - 239 pages
Kishor made a compilation of Sri Aurobindo's letters in four parts and sent them one by one to Sri Aurobindo for his final approval before publishing them. Sri Aurobindo often touched up the letters here and there. ...
Psychotherapy and spirit: theory and practice in transpersonal ... - Page 79, Brant Cortright - 1997 - 257 pages
Aurobindo often said his system took up where many others stopped, for he extends consciousness up to the source of creation. Overmind is a level well above Wilber's "ultimate" where differentiation first manifests and is the realm ...
Beyond man: life and work of Sri Aurobindo and the Mother Georges van Vrekhem - 1997 - 544 pages
'Sri Aurobindo often said: the people who choose to get out of [the manifestation] forget that, at the same time, they will lose the consciousness with which they might congratulate themselves on their choice'12 (the Mother). ...
Spectrum history of Indian literature in English - Page 234, Ram Sewak Singh, Charu Sheel Singh - 1997 - 273 pages
Aurobindo often used to feel that each form is a circle determined by its own potentiality. Aurobindo rejects mechanistic theory of cultural understanding; determinism is accepted by him because it serves as an imperative for thought ...
The Psychohistory review 1997
AWARENESS Psychotic Experience Mystical Experience • Auditory hallucinations are • Aurobindo often heard voices, common in "psychotic patients some of which he considered on the schizophrenic spectrum" commands (adesh) of God [LY, ...
Essays divine and human with thoughts and aphorisms Aurobindo Ghose, Sri Aurobindo - 1994 - 580 pages
(Note that Sri Aurobindo often neglected to make necessary additions or changes of punctuation when he revised the words of a passage.) The most common cases of emended punctuation are the following: 1. ...
On the Mother: the chronicle of a manifestation and ministry, K. R. Srinivasa Iyengar, Sri Aurobindo ... - 1994 - 924 pages
there to reach for the golden bridge to the Divine, and in everything to entrust the sadhana to the Mother. VIII The Mother and Sri Aurobindo often made it clear that the sadhana, although done by them, was not for their own sake ...
Sri Aurobindo in Baroda, Roshan - 1993 - 181 pages
Baroda State from 8 February 1893 to 18 June 1906. His age was twenty-one when he joined, thirty-four when he left. The period of his service was 1 3 years 4 months and 1 1 days. During this period Sri Aurobindo often stayed with ...
Sri Aurobindo Ghose, Verinder Grover - 1992 - 606 pages
68 INTEGRAL REALISATION* Arab in da Basu Sri Aurobindo often refused any claim to the title of philosopher. However, he did say that he had introduced a new path of yoga. At the same time he also warned ...
A critical and comparative re-evaluation of ethics of the Neo-Vedanta, Shri Niwas Sharma - 1992 - 308 pages
Writers on Aurobindo often use the word 'integral' to describe his Yoga as well as his system of philosophy. His integral yoga may be defined as the art of harmonious and creative living. It stresses the need for the balanced growth of ...
The Panjab past and present Punjabi University. Dept. of Punjab Historical ... - 1991
The two elements, one permanent, the other transitory are inextricably mixed. It is only with the passage of time that the two get separated. It is, however, the effervescence that 2. Sri Aurobindo, often described as the greatest ...
Sri Aurobindo's prose style (with a foreword by V.K. Gokak), Goutam Ghosal - 1991 - 154 pages
... of meaning and suggestion.2 Secondly, no previous writer had been able to harmonise the Sanskrit equivalent with the central body of English syntax. In SriAurobindo, often these Sanskrit equivalents do more than the so-called ...
The Bengal revolutionaries and freedom movement, Dalia Ray - 1990 - 204 pages
the positive steps that must accompany such different aspects of boycott in order to make it effective. In his writings, Aurobindo often called it defensive resistance. Along with political boycott which meant dissociation from ...
Journal of Sri Aurobindo Study Society 1990
As an equivalent to this Sanskrit word meaning "concentration of will, of mental or spiritual energy", Sri Aurobindo often uses the term ...
The Ethics of Śakara K. N. Neelakanthan Elayath, University of ... - 1990 - 194 pages
It is the sole reality, self-existent, infinite and nonrelational.". But that it has attributes and at the same time is beyond attributes creates fresh logical difficulties. Aurobindo often speaks of the 'logic' of the infinite as ...
Sri Aurobindo and Karl Marx: integral sociology and dialectical ... - Page 18 Debi Prasad Chattopadhyaya - 1988 - 336 pages
Sri Aurobindo often speaks of our destiny in Nature rather than our freedom in it. And he could easily anticipate the objection against it and has in fact tried to meet it from his point of view. While Nature realises the purpose of the ...
Aurobindo's philosophy of Brahman, Stephen H. Phillips - 1986 - 200 pages
Could I dream your dreams and be myself? Aurobindo often appears worried that his philosophy will discourage people from striving for mystic attainment. Why should I do all that difficult meditation, trying to silence my thought, if God is going to get me where He wants ...
The Quarterly review of historical studies Institute of Historical Studies (Calcutta, India) - 1986
emotions in people, spurring them to action, Aurobindo often used Hindu symbols and referred to the 'Aryan ideals'.22 This was quite natural, if we have in mind the social conditions of the time, as well as the family background of ...
Sri Aurobindo: archives and research Sri Aurobindo Ashram Trust - 1986
Sri Aurobindo often used quotation marks, or headings, or both, to set off script from the rest of the record. Sometimes what was written as script seems to be a sort of paraphrase of what was received. At times no clear line was drawn ...
Sri Aurobindo: archives and research Śri Aurobindo Ashram Trust - 1985
three female energies, Ha, Saraswati, Sarama, representing severally three out of the four faculties of the intuitive reason, — revelation, inspiration and intuition.14 Sri Aurobindo often spoke to Motilal about spiritual subjects. According to the young devotee: "He discussed ecstatically about Vasudeva, Sankarshan, Pradyumna and ...
Journal of Indian education National Council of Educational Research and ... - 1985
Aurobindo often links ignorance to the Cartesian mind-body dualism of always thinking in fractions rather than wholes, in minutia rather than gestalts. The mind, being entrapped by its own ego limitations, is incapable of discerning ...
The Quarterly review of historical studies Institute of Historical Studies (Calcutta, India) - 1985
Aurobindo "was planning to prepare the country for an armed rebellion".8'5 There was no doubt that in order to explain his ideas and to rouse vigorous emotions in people, spurring them to action, Aurobindo often used Hindu symbols and referred to the 'Aryan ideals'. This was quite natural, if we have in mind the social conditions of the time, as well as the family background of those who joined the ... Bengal: past and present
Calcutta Historical Society - 1979
Sri Aurobindo: a biography and a history K. R. Srinivasa Iyengar - 1985 - 812 pages
Jadhav and Keshava Rao G. Deshpande, the latter of whom Sri Aurobindo had known at Cambridge. In the early years at Baroda, Sri Aurobindo often stayed either with ... 
Sri Aurobindo often used to say that his and the Mother's were a single consciousness, and thus the result of pranam and darsan was to establish or renew or reinforce the psychic link between the sadhak and the powers that represented ... 
In his Cambridge days and immediately afterwards, Sri Aurobindo often experimented in literary translation and turned passages or pieces from Latin or Greek into English. Hecuba from the Greek was liked by Laurence Binyon, ...
On thoughts and aphorisms Aurobindo Ghose, Mother - 1984 - 394 pages
Because Sri Aurobindo often said that there are no miracles and, at the same time he says in Savitri, for example: "All's miracle here and can by miracle change."' That depends on how you look at it, from this side or that. ...
The Advent Sri Aurobindo Ashram - 1983
Why does Sri Aurobindo often compare Knowledge with Sunlight and Delight with Moonlight in Savitri? In spiritual symbology the Sun stands for Truth manifesting as Knowledge. In the famous Gayatri Mantra, for instance, the Supreme Sun ...
Realization of God according to Sri Aurobindo: a study of a ..., George Nedumpalakunnel - 1979 - 308 pages
It may be noted that Aurobindo often uses equality instead of equanimity. Both are, how ever, his English renderings of the Sanskrit term samata. 57 Cf. SY., pp. 209-210. 58 SY., p. 210. Cf. also, EG., p. 108. 59 Cf.SY., pp. ...
Collected Works of Nolini Kanta Gupta: The Yoga of Sri Aurobindo, Nolini Kanta Gupta - 1979
the western, the rational mind's way, the way of scientism; but there is also the very ancient eastern or the Indian way, the way of the bar-dexter, the right-hand path. Sri Aurobindo often spoke of the sunlit path — the ...
The Advent Sri Aurobindo Ashram - 1979
INTEGRAL REALISATION SRI Aurobindo often refused any claim to the title of philosopher. However, he did say that he had introduced a new path of yoga. At the same time he also warned that those who wished to understand the ...
On the Mother: the chronicle of a manifestation and ministry, K. R. Srinivasa Iyengar - 1978 - 847 pages
Mirra and Sri Aurobindo often compared notes regarding the success or failure of their several attempts to contact by force of their occult or Yogic power other people, and work on them for their good or for the good of the world. ...
Mother India: monthly review of culture Sri Aurobindo Ashram - 1978
(This is something Sri Aurobindo often does in his poems: he recalls to our minds, by means of a phrase or a startling image, an incident from history or legend — sometimes even the work of another poet.) The story referred to here is...
The life of Sri Aurobindo Ambalal Balkrishna Purani - 1978 - 440 pages
and beginnings of the revolutionary movement, visits to
Bengal during vacations for this purpose; (4) spiritual life; (5) family life. During this period Sri Aurobindo often stayed with ... The life of Sri Aurobindo: a source book Ambalal Balkrishna Purani - 1964 - 335 pages
People who were sympathetic to revolutionary nationalism, or those who had regard for Sri Aurobindo often contacted Motilal Roy as it was easy for him to remit sums from Chandernagore to Pondicherry, both being French possessions. ...
Bulletin of sri aurobindo international centre of education 1978
Nevertheless, Sri Aurobindo often said and wrote that his yoga begins where the others leave off. That is to say that yoga normally consists in awakening the physical consciousness and making it rise gradually towards the Divine. ...
Bhagat Singh and his times Manmath Nath Gupta - 1977 - 223 pages
Aurobindo often referred to the French Revolution (1789) and asked his readers to learn from it. Those who condemn Bhagat Singh and his predecessors of being guilty in having their eyes cocked on foreign sources should not forget that ...
Mother India: monthly review of culture Sri Aurobindo Ashram - 1977
1 And, just as between the Absolute and the relativity there stands the Super- mind (or the Truth-Consciousness, as Sri Aurobindo often designates it) to connect the overwhelming multiplicity of the latter to the all-absorbing unity of ...
Collected works, Mother - 1977
If you want to realise a static perfection, well, you will inevitably be thrown out of the universe, for you will no longer belong to its principle. It is a choice. Only, SriAurobindo often used to say: people who choose the exit ...
Because Sri Aurobindo often said that there are no miracles and, at the same time he says in Savitri, for example: "All's miracle here and can by miracle change."1 That depends on how you look at it, from this side or that. ...
Indian philosophical annual University of Madras. Centre of Advanced Study ... - 1976
The late Charles Moore remarked that Sri Aurobindo often painted a sharp contrast of Eastern and Western traditions. There must be no artificial addition of two cultures. No mere 'Asiatic modification of the West* or 'incongruous ...
History, society, and polity: integral sociology of Sri Aurobindo, Debiprasad Chattopadhyaya - 1976 - 281 pages
Sri Aurobindo often speaks of our destiny in Nature rather than our freedom in it. And he could easily anticipate the objection against it and has in fact tried to meet it from his point of view. While Nature realises the purpose of the ...
Mother India: monthly review of culture Sri Aurobindo Ashram - 1976
Sri Aurobindo often spoke of the Purushottama precisely because He both combines and transcends the unmanifest and manifest, the impersonal and personal, the Siva and Sakti aspects. This provides the basis for the descent of Spirit into ...
Mother India: monthly review of culture Sri Aurobindo Ashram - 1974
... two hours a day of conversation with the Master during his visits to the Ashram — has several times recounted that Sri Aurobindo often used to say, "The Mother is working hard to prevent another terrible war" (that is world war); ...
The modern review Ramananda Chatterjee - 1973
Man learns to exceed himself and Savitri, the girl wife, becomes mother — might and vanquisher of death and also the creatrix of life divine on this terrestrial base, Sri Aurobindo often speculated on contours of future poetry, partaking of the power of the ancient mantra and achieving the instantaneous communication between souls awakened and awakening. In "Savitri", he brought out such effects... Lectures on Savitri: lectures delivered in the United States,
Ambalal Balkrishna Purani, Aurobindo Ghose - 1967 - 107 pages
Sri Aurobindo: a garland of tributes, Arabinda Basu - 1973 - 252 pages
the rational mind's way, the way of Scientism ; but there is also the very ancient eastern or the Indian way, the way of the bar-dexter, the right hand path. Sri Aurobindo often spoke of the sunlit path — the Upanishadic ...
Questions and answers, 1956 1973 - 375 pages Questions and answers, 1956 Mother 
Sri Aurobindo often said this: what appeared beautiful, good, even perfect, and marvellous and divine at a given moment in the universe, can no longer appear so now. And what seems to us now beautiful, marvellous, divine and perfect, ... Only, Sri Aurobindo often used to say: "People who choose the exit forget that at the same time they will lose the ... Mother India
Sri Aurobindo Ashram  1972
"Overhead poetry": poems with Sri Aurobindo's comments, Kaikhushru Dhunjibhoy Sethna, Aurobindo Ghose - 1972 - 149 pages
mind which, in its exalted operation, Sri Aurobindo often terms "the creative intelligence". Again, the same poetry draws into itself something of the Inner Mind, that many-dimensioned realm of a deeper look than the normal vision of ...
Ironically, Sri Aurobindo often writes sentences that could be paraphrases of those written by Nietzsche. For example, compare the following, by Sri Aurobindo: ... in this constant imperfection there is always a craving and an aspiration ...
but which precede the cosmogony, perfect in balance as they are only on the very highest level, and hence unmanifest. Aurobindo often refers to the levels of Sat, Cit and Ananda as "the three higher planes. ...
Modern Indian political thought, Vishwanath Prasad Varma - 1971 - 640 pages
a pure religion suited to the needs of the time. Like the leaders and teachers of Judaism, Aurobindo often spoke of the Bengalis or the Indians as the 'chosen people' for the divine work of winning the political salvation of India. ... 
To the purely political character of nationalism, Mazzini gave an ethical and cosmopolitan orientation. 
The discovery of master yoga, Śārvari - 1971 - 182 pages
Sri Aurobindo often described his ' Integral Yoga ' as the most difficult of all Yogas, for it needs inexhaustible patience and perseverance. The aspirant has to tread his path without a Master. For, it needs radical transformation of ...
Sri Aurobindo Aurobindo Ghose - 1970
them about their activities Sri Aurobindo often used code words like "Tantra" and "Tantrik Kriya". Letter to The Hindu. This letter was published in The Hindu of
July 20, 1911. ...
During the Baroda State Service Sri Aurobindo often wrote such speeches. The present one is reproduced in the form in which it was found in Sri Aurobindo's manuscripts. ...
The liberator Sri Aurobindo, India, and the world, Sisirkumar Mitra - 1970 - 307 pages
An aspect of this contribution can be traced in what Sri Aurobindo often used to say in his writings and speeches during the Swadeshi days about the vital bearing of
India's freedom on the progress of mankind. ...
Sri Aurobindo: or, The adventure of consciousness, Satprem - 1968 - 381 pages
Besides, we do not intend to describe them but to give only some indications to help the seeker to check up with his own experience. The essential quality for this exploration, as Sri Aurobindo often insisted, is a clear austerity and ...
A critical study of Aurobindo: with special reference to his ..., Laxman Ganpatrao Chincholkar - 1966 - 216 pages
nature of the self and its relations with the manifestation, living in that or in contact with it, calm, wide and awoke to higher knowledge, not perturbed by the play of the forces ". 1 It is seen that Aurobindo often uses the terms ...
Emerging estate Press Institute of India, International Press ... - 1966 - 178 pages
perhaps a quote from John Erskine: (It is interesting to note that at the turn of the century in
India the newspapers of Tilak and Aurobindo often went as far as distributing information and formulae for bombmaking.) In the West the theory of libertarianism had started ...
Sri Aurobindo came to me: reminiscences, Dilip Kumar Roy - 1964 - 237 pages
the bhava or nature native; the law of one's being Tapasya: Sri Aurobindo often uses the Greek word askesis; it means spiritual effort with the last stress on protracted austerities. ...
Modern Indian thought: a philosophical survey, Vishwanath S. Naravane, Indian Council for ... - 1964 - 310 pages
Writers on Aurobindo often use the word 'integral' to describe his Yoga as well as his system of philosophy. It is a highly suggestive and meaningful adjective, though it has lost something of its potency through excessive use. ...
Modern Indian political thought Vishwanath Prasad Varma - 1961 - 790 pages
To the purely political character of nationalism, Mazzini gave an ethical and cosmopolitan orientation.1 Like the leaders and teachers of Judaism, Aurobindo often spoke of the Bengalis or the Indians as the "chosen people" for the ...
The integral philosophy of Sri Aurobindo: a commemorative symposium, Haridas Chaudhuri, Frederic Spiegelberg - 1960 - 350 pages
Religion in both East and West consists essentially of 'the attempt to know and live in the highest self '.3 The West, too, holds to the spiritual view that 'mind, life, body are man's means and not his aims. . . .'4 Sri Aurobindo often ...
Numen: international review for the history of religions International Association for the Study of ... - 1960
There are several details in Aurobindo's work which we can only hint at here.Aurobindo often stresses an inner psycho-spiritual ...
Studies in the history of religions - Page 90 1956
but which precede the cosmogony, perfect in balance as they are only on the very highest level, and hence unmanifest. Aurobindo often refers to the levels of Sat, Cit and Ananda as "the three higher planes. ...
Founding the life divine: an introduction to the integral yoga of ..., Morwenna Donnelly - 1956 - 246 pages
Sufficient food and sleep are necessary and Sri Aurobindo often quotes the Gita's injunction: "Yoga is not for one who eats too much or sleeps too much, neither is it for one who does not eat or does not sleep." 12 In this respect, ...
Mother India Kaikhushru Dhunjibhoy Sethna, Sri Aurobindo Ashram - 1955
Sri Aurobindo often revised his translations of the ancient scriptures in order to bring out all the mantric power of the original: the revelatory sound vibrations and rhythmic energy and harmonious blending of vowels and consonants the ...
Mother India Kaikhushru Dhunjibhoy Sethna, Sri Aurobindo Ashram - 1952
A sadhak NB, to whom Sri Aurobindo often used to write in a humorous vein, asked: "Why not try one more descent?" Sri Aurobindo replied: "No, thank you, sir! I have had enough of them; the only result of the last descent was an ...
Sri Aurobindo, Indian poet, philosopher and mystic, George Harry Langley - 1949 - 134 pages
Thirdly, as harmony is achieved and aims become universal, personal experience becomes characterised by joy, or, as Aurobindo often describes it, by delight in being. Joy must not be confused with pleasure. Pleasure is the result of the ...
elites in south asia - Page 159 Edmund Leach, S. N. Mukherjee - 2009
Aurobindo often distinguished between 'internal' (moral) and 'external' (political and economic) freedom. Perhaps Vivekananda summed up the idea earliest and best whem he wrote at the close of the last century, ' One may gain ...
Sri Aurobindo often contributed to Indu Prakash, a Bombay paper and these articles record his political views of that period. He carried out trenchant criticism for the henchman's attitude of petitioning to the British for crumbs of ...