Collated by Tusar Nath Mohapatra
There is no reason to doubt that during our evolutionary journey new states of consciousness that go beyond the mind will impose themselves and look upon reality from a different viewpoint. In a certain sense, the (more or less implicit) attempt of the Age of Enlightenment to enthrone the human intellect with its scientific reason as the ultimate arbiter of knowledge is a form of neo-anthropocentrism as well. The first-person reports from higher states of consciousness could improve, or at least complement and inspire science and philosophy. To the best of my knowledge, Aurobindo’s account is, so far, the most comprehensive view of consciousness, mind, life, matter, and the cosmos capable of doing this. Even though one requires a fair amount of effort to get acquainted with the richness and complexity of Aurobindo’s cosmology, I believe it to be the most promising theoretical framework that can accommodate science and spirituality, in a unique synthesis of knowledge between Western and Eastern materialistic and metaphysical cosmologies.
In view of the aforementioned scientific truths, the realm of Physics is destined to evolve to the planes of the spiritual consciousness and, finally, to the supramental consciousness. In such destiny physicists have to be the men of spiritual consciousness, and Physics has to be a spiritual poetry for expressing higher truths on the plane of material existence. A beauty, for which they have been craving, since long, in their discoveries, will emerge in the world of Physics. The spiritual realisation is evident in the world of Physics when Eddington finds a spiritual phenomenon at the base of the material creation. He says that the "main significances of our environment are of a more spiritual character‟ (Eddington, 1929). Such realisation will continue to take place eventually in other scientists too who are working on the Quantum Theory, and subsequently and eventually in the mind of the common man also. It will lead to the establishment of the reign of the Divine Consciousness in the terrestrial existence as yogically discovered and stated by Sri Aurobindo in his monumental works like The Life Divine, Savitri, etc.
The Sustainable Development Goals (SDGs), also known as the Global Goals, were adopted by the United Nations in 2015 as a universal call to action to end poverty, protect the planet, and ensure that by 2030 all people enjoy peace and prosperity. The 17 SDGs are integrated—they recognize that action in one area will affect outcomes in others, and that development must balance social, economic and environmental sustainability. Countries have committed to prioritize progress for those who're furthest behind. The SDGs are designed to end poverty, hunger, AIDS, and discrimination against women and girls. The creativity, knowhow, technology and financial resources from all of society is necessary to achieve the SDGs in every context.
UNDP
Gandhi believed that peaceful resistance might change society and politics without violence. The person advocated for Indian independence from British colonial rule via civil disobedience, fasting, and peaceful protests. Gandhi preached nonviolence beyond politics. The speaker stressed the need of living a decent and ethical life, promoting harmony, and respecting everyone’s worth. Symbolic of optimism for India and the world, the individual’s peaceful approach inspired civil rights movements and significant personalities like Martin Luther King Jr. and Nelson Mandela.
Dr. Sahibzada Muhammad Usman
The recent involvement of women in sports, notably wrestling, has triggered a transformation in gender dynamics within the field. Historically, wrestling, linked to a culture promoting celibacy and brotherhood, marginalised women, viewing them solely in terms of sensuality and, thus, as potential threats to young wrestlers’ self-control. This view, as observed by Alter, prevented women from entering akharas. However, women now increasingly perceive wrestling and sports as pathways to freedom, mobility (both social and spatial), pride, recognition, and incentives. Rupal Oza’s research indicates that sports has emerged as a significant avenue for gaining visibility and securing employment, especially in the context of Haryana’s neoliberal economy.
Prachy Hooda
The reason being our classrooms are often microcosmic reflections of the larger society and carry within them embedded inequities. Due to their diverse array of identities, experiences, and perspectives, students in the classrooms do not necessarily experience things the same way and their understanding and processing of information varies. These identities — gender, caste, class, religion and others — shape how students perceive and respond to educational content. Navigating these complexities becomes critical, with the understanding that the same pedagogical approach may produce different results for different students. This reality, therefore, necessitates a shift in perspective — an educational intervention that not only acknowledges but also fully embraces the multifaceted tapestry of diversity that defines our classrooms. This is where the intersectional approach comes into play.
Faiza Nasir
On scrutinising Gandhi's legacy through the lens of feminism, it becomes evident that his advocacy for gender equality was fraught with contradictions and limitations. The attempts to brand Gandhi as a feminist should prompt us to ask: are we too quick to bestow such titles on historical figures without considering the nuances of their beliefs and actions? In seeking a deeper understanding of Gandhi's stance on women's rights, we must acknowledge the complexities that emerge when we juxtapose his ideals with his behaviour. Ultimately, this exploration invites us to question not only Gandhi's legacy but also our own tendency to simplify the narratives of complex historical figures.
Diya Binu
Whatever the explanation, the outcome is a growing gulf between local political hierarchies and a party’s high command. It’s not good for democracy as local party organisations are an important link between the executive and citizens. Disempowering them hurts democracy. Consequently, some other democracies have moved towards increasing the say of local party functionaries.
TOI Edit
The attitude of politicians towards the public mind is instructive. It is, in essence, characterised by attempts by those in power to control and shape collective thoughts. Autocracies, thus, have had their thought police. Democracies, including, it is being alleged, the mother of democracy, have gone about this nefarious design in a subtler manner — the weaponisation of institutions, especially those pertaining to education, seems to be the preferred option. Consider the recent criticism directed at the National Council of Educational Research and Training. The NCERT, which had earlier courted controversy on account of its role in snipping texts deemed ideologically inconvenient to the ruling regime, has now been accused of transforming itself into a propaganda machinery in all its finery.
The Telegraph Edit
Art cannot flourish on an empty stomach. The economic rewards for art during the Pujas thus feed creativity. An elementary feature of this creativity are the innovative ‘themes’ that Puja organisers conceive for their pandals and the deftness with which these are executed. Interestingly, some of these themes are as audacious as they are creative. For instance, one city club this year has decided to pay tribute to a veteran nude sitter — an oft-neglected, but significant, spoke in the wheel of visual arts — who has modelled for veteran artists. Eccentricity and experimentalism are embraced with equal enthusiasm: a pandal has chosen to highlight a quaint artistic tradition of adorning cupboards from Rajasthan. Some other Pujas bank on innovation with a difference.
The Telegraph Edit
