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

Tuesday, March 30, 2010

Meghnad Desai questions the popular tendency to define India as a single entity

Lord Meghnad Desai on re-writing history in his latest book ‎
Indian Express – Piyasree Dasgupta Tags : talkkolkata Posted: 
Friday, Mar 26, 2010
Lord Meghnad Desai wears criticism with style. His latest book 'The Rediscovery of India' has been written off as best read by 'philistines'

The book, published by Penguin, questions among other things the popular tendency to define India as a single entity almost as a retaliatory statement against hostile nations. ‘Indians appear to have lost a unity of identity, except when it concerns an external enemy’, he writes. “Within itself, India has a lot of definitions. Popular history has been mostly divided between the royal court stories of north India which includes the Mughal and Pathan rulers and the Hindutva story which traces the origin of Indians to the Hindus, the Aryans. Where is south India, where is North East in the narrative?” he asks. Something, that Desai feels, is reason enough for a reconsideration of Indian history.

And when the Centre and state administrations are being driven up the wall by the demand for separate linguistic territories, Desai declares that there’s no need to feel threatened by linguistic differences. “If the demands of a separate linguistic territory are valid, then a neutral body should take a call on the issue and let a new state be formed,” says Desai. On being asked if a ‘neutral body’, the Parliament in the case of India, can really take an apolitical, objective decision on a matter like this, Desai quite curiously seems to have placed his faith in the voting system of the nation. “I presume that people vote with their self interest in their hearts,” he reasons.

Keep it local

Meghnad Desai Indian Express, Sunday, Mar 28, 2010

Two of the worst legacies of British Rule are over-centralisation of power and the idea that uniformity means equality. The UK has slowly cured itself of over-centralisation by devolving power to regional assemblies but the idea of uniformity dies hard.

India had a decentralised arrangement before 1947, and had the Cabinet Mission Plan been accepted, India would have had a weak Centre and strong states. But that was not to be. So Independent India began with a centralising bias in the Constitution, despite the separate lists of Central, provincial and concurrent subjects. …

Prices of foodgrains also vary from state to state, as one would expect in a large area. It would be folly to deliver physical quantities of foodgrains with all the possible wastage and leakages and also transfer an identical amount to each and every BPL family across the country. The point is that even the poor are not all alike. So, treat them as individuals, let there be variations in provision as indicated by local circumstances, and let the local state deliver the cure.

The history of Bengal Renaissance is couched in nationalist fervour. In recent times, there have been attempts to enlarge the scope of the understanding of nationalism by studying the role of artists. The Alternate Nation of Abanindranath Tagore is a study of the painter by his great grandson and art historian Debshish Banerji. Banerji spoke to Krishnan Unni P about the need to understand the history of Bengalpaintings and the changing patterns of nationalism: at 8:38 PM

A nation is a compendium of identities and differences. Regions are alive. They are not represented. Their voices are not heard. In my work, i am aware of the growing questions of the region. One nation is not enough. We live in many nations. Hence, the importance of Abanindranath and his works.

Debashish Banerji, the great grandson of Abanindranath Tagore, has worn many hats. He is not only a Doctorate in Art History from theUniversity of California, but also a Professor of Asian Art History at the University of Philosophical Research, Los Angeles, and author of  ‘The Alternate Nation of Abanindranath Tagore’. He speaks to Shruba Mukherjee of Deccan Herald on the different shades and colours of Abanindranath’s works. 8:38 PM

The turn of the 19th/20th century in India saw the development of a number of social identities which may be thought of, using Benedict Anderson’s phrase, as ‘imagined communities’. Bengal as a region, India as a nation, Asia as a continental identity, plus an incipient globalism were all in the process of being constructed by a number of contested cultural narratives. The ‘lived community’ of the national subject becomes the confluence of these diverse narratives, many of which are erased or subjugated in the emergence of a mainstream or authorised national history.

Abanindranath has been seen in terms of the authorisation of such a national history but I have argued that his work is much more properly seen as an ‘alternate nationalism’ which enables the domain of communitarian dialog of diverse cultures.

Pavan K Varma, in conversation with Kanchan Gupta, says the local must prevail over the foreign (Pavan K Varma’s book, Becoming Indian — The Unfinished Revolution of Culture and Identity has just been published by Penguin.) [This interview was published in The Pioneer on Friday, March 26, 2010.] 7:17 PM

KG: Nothing offers a better platform than a book for a study and discourse of this nature... By the way, some people feel you have been needlessly uncharitable towards English and Western culture...
PKV: There is hardly any space left for cerebral discourse. There has been an oversimplification of what I have to say in my book. One is that I am against English. I am not. I am not for the imposition of Hindi. I am just saying that there must be respect given to our languages and while English is an indispensable language of communication, specially to help us interface with a globalising world, it cannot be given primacy over the language of our culture.
There is a language of communication and there is a language of culture. The language of culture is a window to your history, mythology, folklore, proverbs, idioms, to your creativity ... and it’s the language in which we cry and laugh. There is no contradiction between the two. Recent research shows that all those who are well-grounded first in their mother tongue pick up a foreign language that much faster.

KG: Do you believe English is still a foreign language in India?
PKV: I genuinely believe that while it is a language of communication which has been indigenised in India, it can never take the place of our natural languages. And, badly spoken English cannot become the lingua franca of a country which is so rich in its linguistic heritage.


Dravida Peravai endorses the need for State Re-Organization Commission. At the same time we want the leaders who demand separate states to spell out what magical formula they hold closer to their chest to end poverty and empower all sections of society and take them towards path of prosperity, instead of just saying separate state will bring heavenly comforts to earth. Leaders must have a mission. Let all of us put our brains together, debate what went wrong, why backwardness crept in, what made few segments of society affluent while tribals had to perish.  from DRAVIDA PERAVAI

Sunday, March 28, 2010

Durkheim, Marx, Weber, and Simmel were deeply interested in religion

In the Taittiriya Upanishad, Bhrigu is asked by his Guru to (spiritually) realize : "Matter is Conscious!". The ancients believed that Matter was also a form of Consciousness and that this fact could be uncovered through Yoga. This consciousness within Matter discloses itself as the will in the atom, the symmetry of the crystals, the fatigue in metals, etc. There is an Intuition in Matter which holds the action of the material world from the electron to the sun and planets and their contents.
To the modern rational mind, any such proposition seems preposterous and untenable. Modern science has found that Matter and Energy are interchangeable but it has not yet been able to resolve the mind-body dichotomy. On this topic, Sri Aurobindo said, "Only by an extension of the field of our consciousness or an unhoped-for increase in our instruments of knowledge can the ancient quarrel be decided."[1] In the absence of such an advance on either side, all one can do for now is examine and anticipate the possibilities...
Einstein’s theory of relativity, in layman terms, states that time slows and length contracts with increasing speed of the observer. At the speed of light, time stops (in subjective terms). Something similar occurs in the occult worlds which exist hidden behind our physical world. The Universe with its physical and supraphysical worlds is a manifestation of Consciousness with different orders of Space-Time. The Yogi by shifting the center of his consciousness is able to awaken in these occult worlds. As one goes higher up the planes of consciousness, the perception of Time changes while Space becomes more flexible and no longer exhibits the fixed laws seen here in the physical world.
I would like to suggest that sociology, and particularly sociology of religion, can benefit greatly from a thorough examination of its epistemological bases. I say that sociology of religion would particularly benefit from this kind of revision because, just as Western modernity stabilized itself as a relatively unified and hegemonic “subject” against an exoticized, genderized, and racialized Oriental other through a denial of coevalness, so did sociology posit religion as its primitive, traditional, supernatural, enchanted, and sentimental other. This foundational process of otherization explains why the fathers of the discipline---Durkheim, Marx, Weber, and Simmel---were not only deeply interested in religion, but made the sociology of religion the epistemological point of departure for their theories of society. For them, religion was the “womb of civilization,” the source of our elementary collective representations, ideologies, and this-worldly or other-worldly dispositions.
Whose history is it anyway? By Aseem Shukla, co-founder, Hindu American Foundation Associate Professor in urologic surgery at the University of Minnesota medical school. Co-founder and board member of Hindu American Foundation. The Washington Post, Wednesday, March 17, 2010
As a surgeon working in the medical school of a large university, I hold my academic freedom as sacrosanct. My own writings, even here on On Faith, are a reflection of the liberty I presume and cannot compromise. But this freedom comes with a sober responsibility. When I publish manuscripts and books, I am personally responsible for the veracity of the contents, statistical calculations, and scientific conclusions. These are not always empirical, and much editorializing is demanded. But my freedom is predicated on the accuracy of my work and the fairness of my conclusions. And errors, or playing fast and loose with editorial privilege in fact, if purposeful, can lead to harsh legal and ethical repercussions.
An "alternative" rendering is, of course, Doniger's right. But when venturing into the alternate, if the factual is deprecated and editorializing privileged, if the treatment of a religion adhered to by over a billion is rendered unrecognizable in its iteration, a door is opened to bias, spin and errors. Over the last year, these are what many believe to have uncovered, and the ramifications are real.
Whose History Is It Anyway? + Response to Wendy Doniger's Response
April 28-30, 2010, SIEPR Conference Room, Landau Economics Building GET MAP 579 Serra Mall at Galvez, Stanford, CA 94305-6015 Restrictions All sessions are free and open to the public. Meals and social events are for conference speakers and special guests only. The Event
Nation-building and nationalism are dynamic forces in South Asia, even after six decades of independence and still influenced by the colonial legacy of political, economic and cultural strategies of the British Raj.  The different countries of South Asia have had some similar experiences (such as the rural-urban divide) and some different ones (politics, new media).   The two-day conference will discuss nationhood in the countries of South Asia from different perspectives - historical, political, economic, religious, literary, film, drama, cross-border, etc. Sponsors & Co-sponsors Rafiq Dossani, Center for South Asia, Stanford University, Vinod Aggarwal, European Union Center for Excellence, University of California, Berkeley, Stephen Stedman, Center for International Security and Cooperation (CISAC), Stanford University, Vishnu Sharma, India Community Center, Milpitas

Tuesday, March 23, 2010

Freedom, fraternity & order and the moral motive

M.N. Roy stands tall among the ideologues and activists of the struggle as one who engaged with the questions that Gandhi’s political actions in pursuit of his vision of independence evoked. Roy’s own views continue to generate debate.
Some political scientists find fault with M.N. Roy’s recorded insights and opinions on the times and the leader. Others have defended his objectivity in suggesting that even a ‘Mahatma’ could make mistakes—and did make mistakes. Some have questioned Roy’s own role during those heady years. One contention is that both the views and the record of this patriot call for clearer understanding. For this, it is useful to revisit what M.N. Roy said, and what has been said about him.

Gandhi faced two defeats at the All India Congress Committee in a short span of time. At the AICC’s Ahmedabad session, he lost to the Swarajists on the issue of Council entry. The second defeat came when a much younger man, Subhash Chandra Bose, defeated Gandhi’s nominee for the Congress presidentship. Roy wrote of the Council issue incident in an article— ‘Mr Gandhi’s swan song’—dealing with how Pandit Motilal Nehru and Deshbandhu C. R. Das succeeded in setting aside Gandhi’s call for compulsory spinning and boycott of law courts, legislative councils, government schools, titles and mill-made cloth.
When the Swarajists opposed Gandhi’s proposals at the Ahmedabad session, it was the first time that Gandhi’s word had been questioned on an issue of national importance. It was in his province and seat of authority that the gauntlet was thrown at Gandhi himself, as he had declared that if his programme was rejected he would retire from politics and devote himself to social reform. […]

It was a dramatic moment: Mahatma Gandhi, the idol of the Indian people, defied by the opposition within Congress ranks. It fell to Pandit Motial Nehru to state the case for the Swarajists. “We decline to make a fetish of the spinning wheel or to subscribe to the doctrine that only through that wheel can we obtain ‘swaraj,’ ” he said. “Discipline is desirable, but it is not discipline for the majority to expel the minority. We are unable to forget our manhood and our self-respect and to say that we are willing to submit to Gandhi’s orders. The Congress is as much ourselves’ as our opponents’, and we will return with greater majority to sweep away those who stand for this resolution.” With these words, Pandit Motilal and Deshbandhu left the hall, taking with them 55 Swarajists. […]

For the Congress presidential election, Gandhi’s nominee was Dr Pattabhi Sitaramayya. He was to lose to Subhash Chandra Bose. Gandhi and his disciples brought a charge of indiscipline against Bose. One fails to understand what act of indiscipline Bose had committed, except that he contested the poll against Gandhi’s candidate. Immediately after the election, Gandhi’s tormented soul did make him acknowledge “Pattabhi’s defeat is my defeat.” Afterwards, Gandhi saw to it that Bose did not function effectively as the Congress President, and Bose was forced to resign. Gandhi himself drafted the resolution banning Bose from holding any executive office in the Congress for three years. He, however, claimed that he loved Subhash as a son, but his love which was as soft as a rose could also be harder than flint. But for the immoral political practice Gandhi and his followers adopted in throwing out Bose from the Congress, things might have been different, in that Gandhi might not have remained the absolute leader for a long time. […]

When Roy addressed the Radical Democratic Party in December 1942, hardly any Indian thought Hitler’s Axis powers would be defeated, and that the British would be left with no option but to leave the colonies after the war. “The right to self-determination has been promised to India, with the greater assertion of British democracy on the situation. There is no reason to believe that the right will be withheld by any external agency or political formation after the post-war period.” Roy exhorted his colleagues to prepare for the economic and political reconstruction of independent India. He brought out two documents: ‘People’s plan for reconstruction of independent India’, and ‘A draft Constitution for free India’. Then he predicted that in spite of the pact between Hitler and Soviet Russia, the latter would be drawn into the war. Most historians across the world now accept that but for Stalin joining the Allies, Hitler might not have been defeated.

Roy’s most important prediction was that the parliamentary form of democracy would breed corruption. His lecture to the University Institute in Calcutta on February 5, 1950 warned of this. […] In another lecture on January 30, 1947, also at Calcutta, Roy had said: “When political power is concentrated in the hands of a small community, you may have a façade of parliamentary democracy, but for all political purposes it will be a dictatorship, even if it may be paternal and benevolent.”
To make democracy effective power must always remain invested in the people—not periodically, but from day to day. Atomised individuals are powerless for all practical purposes. Roy advanced the idea of a new social order based on direct participation of the people through people’s committees and gram sabhas. Its culture would be based on universal dissemination of knowledge and have minimum control and maximum scope for scientific and creative activities. Being founded on reason and science, the new society will necessarily be planned. But it will be planning with the freedom of the individual as its crux. The new society will be democratic, political, economic, as well as cultural. These ideas remind one of Gandhi’s ideas. […]

What would have been the position of the Congress if Bose had been allowed to form the Working Committee and function as the President? Prof Parikh does not refer to the Swarajists’ defiance at the Ahmedabad AICC session. He does not analyse a number of other incidents of national importance.
Among these is the Cripps offer during World War II. This was acceptable to people like Aurobindo Ghosh and M.N Roy. Why did the Congress and its supermen reject it? Perhaps Prof Parikh’s analysis would lead one to conclude that if the Cripps offer had been accepted, India would not have been partitioned, and the post-partition holocaust view would have been avoided. What of negotiations with Mohammad Ali Jinnah? What was it in Jinnah’s demands that the Congress found difficult to accept? How would independent India have suffered if these had been accepted? If they had been accepted, India would not have been partitioned. I refer to these in the hope that Prof Parikh may deal with them in a future edition of his popular book. […]

Roy wrote an editorial in his weekly by way of paying homage to Gandhi. In this he said that communal harmony is not possible in the mediaeval atmosphere of religious orthodoxy and fanaticism. With the view that nationalism is totalitarian and precludes the idea of individual liberty, he felt it was idle to pledge loyalty to the Mahatma’s message unless it meant realisation of its contradictions, and positioning of the moral and humanistic core of its teachings above the cult of nationalism and power politics. Otherwise, the Mahatma wore the crown of martyrdom in vain. […]

Spratt held that it was clear from “Indian conditions” that India was part of the world and involved in this revolution. Yet he felt Roy’s mindfulness of this annoyed “the nationalists, who at bottom, do not think of India as part of the world, but think India is unique, that foreign or western ideas do not apply to the country and presumably, therefore, that it happens to be having a private revolution of its own”. This, he felt, was the nationalists’ way of saying that they preferred to confine the revolution to its nationalist aspect—“whereas Roy says that it is merely a small beginning, hardly worth calling a revolution at all”.

Spratt drew attention to the fact that Roy had been saying this for more than 20 years. He had pointed out in 1924 that after the 1914-1918 War, the export of British capital to India fell, and had dropped to zero by 1923. This and other facts led Roy to infer that in due course a peaceful transfer of political power to Indian hands would take place—not through the magic of ‘soul force’, nor out of the democratic convictions of the British ruling class, but by virtue of a shift of economic power. And it followed that as regards the real problems of the revolution, that the transfer of power would mean nothing. The old order would remain; only the personnel at the top would change. […]

Roy felt that the Congress opposition to the war was not principled opposition but more what betting men call ‘hedging’, a provision against the eventuality of an Axis victory. Roy argued that in view of the unacceptability of fascism, it was obligatory for a sincere opponent of fascism to support the Allied side in the war. Roy himself did so. Spratt was to remark:
Now that everything he predicted has taken place, and the erstwhile incorruptible revolutionaries are cooperating to the limit, it would be only decent if those who condemned his cooperation would admit their error. But perhaps that is too much to expect.

In urging rejection of fascism, Spratt still drew attention to the need to discuss how the fascist argument stood in contradiction to the three desired conditions—peace, collectivism and material well-being—posited as a stable outcome of the world revolution. He pointed to Roy’s assertion that in our time all nationalism is potential fascism, and fascism’s nationalist character contradicts the first condition. The Congress was already working for a fully nationalist policy. “Yet in plain contradiction to all this, it professes Gandhism, and Mahatma Gandhi is still its active leader”. Gandhi had only belatedly “ceased explicitly to defend landlordism and castem” Spratt said.

Roy, highly critical of Gandhism from the start, had never altered his opinion. He had said many penetrating things about it. But Spratt noted that Roy’s approach to Gandhism “seems that of an outsider, an unsympathetic foreigner”. He had failed to make his criticism intelligible to the Indian reader. “He has never tried to get under the skin of the Mahatma or his admirers, to see where that extraordinary power comes from,” Spratt said. […]

Roy’s draft Constitution implied one addition to the three necessary factors for the desired world solution. This was freedom. Max Eastman distinguished three impulses behind the socialist movement: freedom, fraternity and order. Roy pointed out a fourth: the moral motive, the demand for a better order. This was conspicuous in all the socialist movements and their thinkers… The author is a former editor of The Radical Humanist and erstwhile President, PUCL-Delhi; he edits the PUCL Bulletin.

Monday, March 22, 2010

God-men have mushroomed due to existential anxieties of the globalized world

from Communalism Watch by Ram Puniyani March 21, 2010

In Catholic establishment, to remain unmarried is the norm and many cases have come to light, which have shamed the establishment. The Hindu God-men are all ‘stand alone’ systems, not an organized Church. While comparing these may not be easy, what is common in these is that the organizations where members remain celibate to discharge their religiously or politically ordained duties, many of them do get tainted by the fall out of such acts.

What is different about the case of these God-men in particular is a deliberate misuse of their ‘spiritual attainments’ to indulge in carnal pleasures, under the guise of spirituality, to the extent of running sex rackets in association with those in power. Here is the case of gross abuse of faith to the extent of deliberately setting up a situation to exploit the women devotees. The methods used by the swamis are diverse. This should come under a serious crime not only at legal but also at social level to ensure that such gross abuse of faith is brought under serious scanner.

As such the concept of celibacy in many a religious orders had a spiritual base in the noble idea of renunciations and transcending of the physical pleasures to attain the higher spiritual platform. The religious Gurus have been of different types as for as celibacy is concerned. […] Today the idea of celibacy is prevalent mainly in Buddhism, sects of Hinduism and amongst Catholic priests. These three have base in religious traditions. For much different reasons, mainly political one’s, organization like RSS has also brought this in for its propagators.

Patanjali’s argument is repeated by modern God-man, Sri Sri Ravishaker. According to him as you go to higher levels, body becomes insignificant and interest in sex is reduced to nothing. There have been dissenting note from within the stable of God-men itself. The major such voice was that of Osho, Bhagwan Rajneesh. He argued that sex could be transcended only through experience; this was what he preached and penned down in his book, Sambhog se Samadhi (From Sex to Superconciousness).

These semi philosophical outpourings apart, the biological compulsions have always accompanied the celibates and the scandals have kept popping out from such institutions and individuals, telling us that these sexual escapades are a rule than an exception. It may be in the form of child abuse, same sex relationships to downright cunning methods indulged by God-men to trap the women on the pretext of their ‘spiritual’ pursuits. Different philosophical sounding arguments are dished out to the unsuspecting laity.

From last few decades these incidents are coming more to the surface as the phenomenon of God-men has mushroomed all around. This phenomenon is an accompaniment of the existential anxieties of the globalized world, the razor edge competitive era, where cut throat competition at work place, heightened consumerism and moving upward in the scale of financial earning is the only index of one’s success. The need for emotional succor is leading to the rise of the industry of God-men.

The God-men, belong to many categories, each having his-her own entrepreneurial skills. God-men put out their brand of spirituality, which apparently gives solace to the aggrieved middle and lower middle classes in particular amongst others. God-men have set up institutions which cater to vastly expanding market. Meera Nanda in her book, the ‘God Market’ argues that there is an increased religiosity, collusion with the corporate World and the state. In
India in particular, a subtle Hindusization is going on as such and this has been aided by the private sector. There is an active promotion of religious tourism. Higher education has been handed over to private sector, some of whom use religious trusts to run these institutions to impart ‘value education’. State has been generous in giving away land at highly subsidized rates to the Gurus and God-men.

One can also see the rise of religious Right here and in different countries during this period. RSS is having a field day in culturally Hinduizing the social space, and God-men are the major players in the game. […] The broader picture of the phenomenon is much more disturbing. Last three decades have been one of the most tragic periods of human history for different reasons. It is this period when the global political and social phenomenon has adopted the language of the religion. This language has created multiple problems.

On one hand, one major religious community has been demonized, and on the other there is a big set back to the rational thinking and progressive values. When the language of religion is used with great aplomb, the reason is forced on the back-foot and the suppression of human rights takes the garb of religion. Since religion is accompanied by faith, which in turn can create hysteria, the latter ensures that blind religiosity and blind faith rule the roost. The beneficiaries of these arrangements are the entrenched social, economic powers.

Globally, US took on Russian forces by promoting the conservative versions of Islam, used the religious language to train Al Qaeda, and laced its ambitions for oil in the language of religion. Here in India those who were opposed to social transformation of caste and gender, used Ram Temple type issues, created mass hysteria around identity issues and have tried to push back the process of social transformation. The increased social presence of God-men is an accompaniment of this process. They have duel function. On one hand they aid in creating conservative values, refurbished caste and gender norms from Manusmiriti are propagated, and on the other they exploit this situation for their material enhancement, sexual exploitation included.

Interestingly the God men who talk of renunciation and going to higher levels themselves are the biggest beneficiaries of material riches. Society has to learn the lessons from the sprawling wealth and sexual exploitation done by section of God-men and to understand as to what is really taking place in the garb of holy clothes is a mere misuse of faith for crass purposes. Nityanand and Icchadhari Baba is a sort of barometer of the phenomenon which has gripped our society. -- POSTED BY RAM PUNIYANI AT SUNDAY, MARCH 21, 2010 LABELS: OBSCURANTISMRELIGION

Friday, March 19, 2010

Schelling and Sri Aurobindo understand the Gita as a profound nondual vision

spiritual conceptions of life-Sri Aurobindo, Teilhard de Chardin and Ken … M Leicht - 2008 -
... To remember, by German idealism we understand the philosophies of Fichte, Schelling, Hegel and Schopenhauer. ... In Sri Aurobindo's philosophy, and in the ap- proach of all spiritual philosophies of the evolution of conscious life, it is the consciousness that is prior and the form ... Related articles - All 2 versions
... To remember, by German idealism we understand the philosophies of Fichte, Schelling, Hegel and Schopenhauer. Hindu idealism is the basis of most religions of
India and the far east. ... judge the mind (Wikipedia, 'Hindu idealism'). In Sri Aurobindo's philosophy, and in the ap- ... Related articles
Books, 11) 46, pp. xiv+ 454, $5.50. I. Hrusovhky, Francis Bacon a rozhvet anglickej … M Black, A Fischer, PM Schuhl, P Paris, J Feibleruan, T … - Mind - Mind Assoc
... There is no controversy lien- : one has only to say shortly what Schopenhauer said lengthily, with a minimum of clarification and criticism ; but with Nietzsche there is much more to be done than this. ... 
Sri Aurobindo Circle, Third Number, Bombay," Sri-Aurobindo Circle, 1947, pp. ...
Sri Aurobindo's Views on Important Life Problems: Sri Aurobindo's Views … K Gandhi - 2007 -
... In two of the series some of the answers are taken from two unpublished letters of Sri Aurobindo to his disciples. KG VI Page 8. CONTENTS Page Foreword .. ... 19 Page 27. IV LOVE AND SEX; Schopenhauer, the great German philo- sopher, considers love to be an illusion. ...  All 2 versions
Ethical Skepticism in the Philosophy of Sri Aurobindo S Phillips - Indian Ethics: Classical traditions and contemporary …, 2004 -
Page 427. Chapter 20 Ethical Skepticism in the Philosophy of Sri Aurobindo Stephen Phillips [Aurobindinos Philosophy of Brahman]
A revolutionary's other calling Sri Aurobindo Ghose (1872-1950), a yogin and spiritual teacher as well as a nationalist politician of prominence, wrote widely. ... A critical appreciation of austerity in ancient Indian literature Y Veer - 2003 - Eastern Book Linkers
The Indian Influence in American Philosophy: Emerson to Moore D Riepe - Philosophy East and West, 1967 -
Hocking's in- terest in Indian philosophy was greatly stimulated by the meetings he had with Swami Vivekananda, who was to found the first Vedanta Society in the
United States in 1894, basing it upon the teachings of Sri Ramakrishna ... DALE RIEPE losophers, Schopenhauer. ...  Cited by 5 - Related articles - All 2 versions Eastern and western philosophy: an introduction VNK Reddy - 1980 - Bharatiya Vidya Prakashan Cited by 2 - Related articles
On spirituality and teaching [PDF] IL Götz - Philosophy of Education, 1997 -
... Friedrich Nietzsche, Schopenhauer as Educator (Chicago: Regnery, 1965), 97. ... See Sri Aurobindo and the Mother on Education (Pondicherry: Sri Aurobindo Ashram, 1973); Norman C. Dowsett and Sita Ram Jayaswal, eds., The True Teacher (Pondicherry: Sri Aurobindo Society ... Cited by 8 - Related articles - View as HTML
Avatara: The Humanization of Philosophy Through the Bhagavad Gita AT De Nicolás - 2003 -
German intellectuals, Schlegel, Deussen, the New Edition Schopenhauer; the English, Max Mueller, of course a trans- o vatara planted German, Aldous Huxley; the French Remain ... In some cases the perspective is not the Gita but what Gandhi or Sri Aurobindo thought of the Gita ...  Cited by 9 - Related articles - All 2 versions Sarvodaya ideology & Acharya Vinoba Bhave VNK Reddy - 1963 - Andhra Pradesh Sarvodaya Mandal Cited by 1 - Related articles - All 2 versions
The Contributions of India: The Seer-Scientists and the Renaissance in India. VV Merchant - International Journal of Humanities and Peace, 2002 -
quadratic equations, grammar, phonetics, as well as in philosophy she inspired Boccacio, Goethe, Schopenhauer and Emerson.". ... CE) and the great masters like Swami Vivekananda, Paramhansa Yogananda, Ramakrishrna Paramhansa, Sri Aurobindo, Rabindranath Tagore ...  Cited by 1 - Related articles
Of syntheses and surprises: Toward a critical integral theory [PDF] DG Anderson - … and Transcultural Journal For New Thought, …, 2006 -
still possible, say, for Spinoza and Leibnitz, and also, more complicatedly but nonetheless unmistakably, for Hegel or Schopenhauer, has been ... Peter Heeh's (2003) Sri Aurobindo: A Brief Biography gives a detailed analysis of this early period of Aurobindo's life, as well as  a ... Cited by 5 - Related articles - View as HTML - All 3 versions
Sri Aurobindo (1971) claimed we are economic barbarians, where barbarism is defined by identification with vital or life factors and the physical body - all those so ... At the end of it I said that when I got back to Canada I was going to study Schopenhauer, Kant and Nietzsche  and ...  Related articles - View as HTML
Cambridge and Shakespeare J Freeman - The Cambridge Quarterly - Oxford Univ Press
complement to it and sometimes simultaneous (these passages come from the writings of the Indian political and spiritual leader, Sri Aurobindo, who also ... In one section of this there is a thoroughly attractive exposition of some of the thought of Schopenhauer and Nietzsche.
of neo-vedantic and national ideologists such as s. radhakrishnan, ramakrishna, Bankimchandra chatterji, Vivekananda, Sri Aurobindo, and mahatma ... or idealistic imagination of indian 'spiritual' philosophies, as proposed by Anquetil-Duperron, Arthur schopenhauer, and others ... View as HTML The Upaniads, a socio-religious appraisal J Thachil - 1993 - Intercultural Publications Related articles
Shades of Orientalism: Paradoxes and Problems in Indian Historiography [PDF] P Heehs - History and Theory, 2003 -
of the nationalist orientalist Sri Aurobindo, showing how his approach took form in the matrix of colonial ... 3 Nationalist 1850-1947 (and Nivedita, Aggressive Hinduism after) (1905); Aurobindo, A Defence of Indian Culture ... Writers like Goethe and Schopenhauer were influenced by ... Cited by 7 - Related articles - BL Direct - All 8 versions
A Companion to the Philosophers S Hannabuss - Reference Reviews, 2002 -
Coverage is from Gandapada to Radhakrishnan, Mahayana Buddhism in the work of Nagarjuna, Jainism in Mahavira, yoga in Sri Aurobindo, and Vendantist castelessness in Swami Vivekananda. ... Thorough critiques of Wittgenstein, Kant, and Schopenhauer stand out. ...
Reflections ON Musical Composition [PDF] S Approach -
Eastern thinkers and spiritual figures towards musical creation is presented, namely those of Indians Sri Aurobindo (1872-1950) and Sri Chinmoy (1931-2007, this latter being also an active composer and performer). Here the main differences between the ... Related articles - All 3 versions Shades of Orientalism1 P HEEHS - Colonialism, modernity, and religious …, 2008 - Oxford University Press,
The Conspiracy of Life: Meditations on Schelling and His Time M Schwartz - Continental Philosophy Review, 2005 - Springer
commentaries on the poem by the great 20th century Indian philosopher-sage Sri Aurobindo. Both Schelling and Aurobindo understand the Gita as advancing a profound nondual vision: that ... of Tragedy he recalls in an affirming tone that: “Indeed, Schopenhauer actually states ... Cited by 1 - Related articles - BL Direct
Aesthetics East and West HE McCarthy - Philosophy East and West, 1953 -
related aesthetic view from another great Indian thinker, Sri Aurobindo, one will again be disappointed. ... Thus, the aesthetic enjoyment of art and poetry is to be understood, for Sri Aurobindo, as an imprecise "image or reflection of the pure delight which ... Cited by 1 - Related articles
Life in the Upanishads  S Sharma - 1985 -
English translation by Sri Aurobindo along with Bengali and Marathi translations are among the more notables. ... Among the notable commentaries mention might be made of the commentaries of Sri Aurobindo and Vinoba Bhave. ... Cited by 3 - Related articles - All 2 versions
In the West, only those few Vedanta-influenced philosophers, Schopenhauer and Wittgenstein follow Mukerji this far. ... dimension of transcendental subjectivity and its role in self-knowledge, consistent with, and possibly influenced by, the lila-vada of Sri Aurobindo, is a uniquely ... Related articles - View as HTML - All 3 versions
Philosophy as Distinct from Religion in India  CA Moore - Philosophy East and West, 1961 -
Page 1. CHARLES A. MOORE Philosophy as Distinct from Religion in India I. THE PROBLEM THIS IS AN analysis of the relationship between philosophy and religion in India and a critical examination of the widespread view that ... Cited by 2 - Related articles