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

Saturday, April 02, 2016

Dacca Nawab’s invitation to the Aligarh leadership was the genesis of Pakistan

Bande Mataram On October 16, 1905 — the day of Lord Curzon’s Partition of Bengal — is regarded as a turning point in British India’s history... Even before sunrise on October 16, the day of the partition, Calcutta’s streets had begun echoing with the cries of ‘Bande Mataram’. Patriotic sentiments shot up to an all-time high. Virtual strangers stopped each other on the streets to tie rakhi, symbolising brotherhood.

By February 1906, the lean and fanatical Aurobindo Ghose had returned to Calcutta to set into motion revolutionary terrorism on Irish lines. He became the leader of the extremist group in the Congress party and was soon demanding “the absolute right of self-determination for the people of India”. Overnight, the towns and the countryside in Bengal were honeycombed with terrorist societies, the Dacca Anushilan alone boasting 500 branches. The severity of the agitation further aggravated the growing divide, drawing the Nawab of Dacca into closer cooperation with the Aligarh group of Sir Sayyid Ahmed Khan, who had sought a separate platform for Muslims as early as in 1869. Historian professor Ikram, in his book Modern Muslim India and the Birth of Pakistan (Delhi, 1950), was prophetic when he said, “The Nawab’s invitation brought the Aligarh leadership to the heart of Muslim Bengal… which marked the turning point in the history of the subcontinent.” This was the genesis of Pakistan. Nayana Goradia HindustanTimes.com » Editorial » The Big Idea » Story October 22, 2005 The writer is author of Lord Curzon: Last of the British Moghuls (OUP) Posted at 4:11 PM

swadeshiabhiyan.com/swadeshi-movement-history/
Swadeshi movement started with the partition of Bengal by the Viceroy of India, Lord Curzon 1905 and continued up to 1911. It was the most successful of the pre-Gandhian movement . Its chief architects were Aurobindo Ghosh, Lokmanya Bal Gangadhar Tilak, Bipin Chandra Pal and Lala Lajpat Rai, V. O. Chidambaram Pillai, Babu Genu.

elisa freschi at The Indian Philosophy Blog - This is a guest-post by Sanjay Lal (Clayton State University). For further info on guest-posts on the Indian Philosophy Blog, check this page.
I would like to share some of what I’m working on with the readers 

N Bhushan - Ramchandra Gandhi: The Man and His Philosophy, 2016
The līlavāda interpretation of Advaita Vedānta was famously defended on philosophical grounds by Sri Aurobindo in his meta- physical treatise Life Divine (1949), and was the inspiration for a seminal academic panel at the indian Philosophical Congress in 1950 on the topic ...

S Mayaram - Ramchandra Gandhi: The Man and His Philosophy, 2016
.Bhāgvata Page 290. The Personal is the Political is the Philosophical § 275 Purāan. a,
the sages of india (Ramakrishna Paramhans, Sri Aurobindo, Ramana Maharshi), Krishna, Christ, and the Buddha and the divine Feminine (Gandhi 2002; 2005a; 2005b). ...

M Paranjape - Ramchandra Gandhi: The Man and His Philosophy, 2016
Like him, i too was devoted to india, to Mahatma Gandhi, whose grandson he was, and to the great masters who had shaped modern india such as Sri Ramakrishna, Swami Vivekananda, Rabindranath Tagore, Sri Aurobindo, Ramana Maharshi and J. Krishnamurti. ...

N Chandhoke - Between Ethics and Politics: New Essays on Gandhi, 2016
Although the members of the group that came to be known as the extremists (Tilak, Lajpat Rai, Bipan Chandra Pal of Bengal, and Aurobindo Ghosh) did not directly engage in
violent acts, they on occasions advocated the use of violence. ...

M Dashboard, T Picks
1982-04-09. Retrieved 2013-06-16. ^ Eugene Sadler-Smith. Inside Intuition. 2008. ^ Sri Aurobindo, The Life Divine, Sri Aurobindo Publication Department, 1970, p.65. ... ISBN B000XPMTB0. ^ Sri Aurobindo, The Life Divine, Sri Aurobindo Publication Department, 1970, p. 69. ...

www.cam.ac.uk/.../spiritual-violence-and-the-divine-revolution-of-sri-au...
Oct 29, 2015 - By the time he had moved back to Calcutta in 1906, the state had been split in half by Lord Curzon, Viceroy of India. The British claimed this ...

marcelkvassay.net/article.php?id=communalism
Heehs on Sri Aurobindo and Indian Communalism .... Lord Curzon focused his attention on the latter group in his attempt to win support for the plan. In the new ...

https://www.questia.com/.../masculinity-and-nationalism-in-aurobindo-s-...
by U Jadhav - ‎2013 - ‎Related articlesSri Aurobindo, a staunch follower of nationalism, advocates militant nationalism in the works produced during the early phase of his life. In Perseus the Deliverer, ...

www.daily-sun.com/arcprint/details/.../Sri-Aurobindo’s.../2015-08-17
Aug 17, 2015 - On 15th August 1872 Sri Aurobindo Ghose, an all time outstanding personality ... Partition of Bengal in 1905 by Lord Curzon to curb the unity of ...

www.worldofmanojdas.in/index.php?option=com...
Lord Curzon planned and gave effect to the partition of Bengal in 1905, ..... For Sri Aurobindo, the Partition was an opportunity to mobilise the people against ...

www.museindia.com/focuscontent.asp?issid=33&id=2135
Lord Curzon remarked in the decree that “Bengal was antiquated, illogical and productive of ..... Raghupathi K V : Aesthetics of Tagore and Sri Aurobindo

archive.wilsonquarterly.com/.../father-india-how-encounters-ancient-cult...
The dramatis personae of Father India are Lord Curzon, Annie Besant, E. M. Forster, ... There are also cameo appearances by Sri Aurobindo, Cesar Chavez, ...

www.iiyp.net/Summary%20of%20The%20National%20Workshop.pdf
Before he embarked on his political agenda, Sri Aurobindo attempted to ...... LordCurzon's ploy of partitioning Bengal drew such adverse reaction that he had to ...

www.ipi.org.in/texts/matthijs/mc-cep-2000-spiknopsycur.php
by M Cornelissen - ‎Cited by 3 - ‎Related articles The issues at stake touch the very heart of two in many ways quite different cultures and they have complex ramifications throughout the intricate fabric of vast and subtle worlds of thoughts and values. It has not been possible to give here a comprehensive description of these issues. I have brought them in only as pointers to a line of enquiry that I think could be of tremendous interest for the future of psychology. I've also not been able to do justice to all the work that has already been done in this field. The aim of this paper is only to contribute a few more arguments for a closer integration of these two radically different approaches to psychology that if brought together could play a crucial role in the further development of the world's common civilization.... But Sri Aurobindo actually did work out in great detail what the next step would be.

In any case, whether we personally have an a priori belief in possibilities beyond the great spiritual achievements of the past or not, there can be no doubt that this new synthesis would be one of the most interesting areas of psychological research. Personally I believe that the thorough study of this area is in fact the greatest challenge for the new, integral psychology, and maybe the greatest hope for a more harmonious future of mankind.

[1] It may be noted that in Yoga this separation between self and nature (purusha and prakriti) is not considered as the absolute and final truth, but rather as an essential contrivance, necessary, on the way, t o arrive eventually at the still higher truth of oneness between the Self and the All (atman andbrahman) (Sri Aurobindo 1999, p408)

[2] This is not say that more sophisticated forms of introspection were not developed even within the scientific tradition. For an overview one could consult Vermersch (1999) and for an interesting and well worked-out case-study, Claire Petitmengin-Peugeot (1999)

[3] For the present purpose we don't need to go into the question whether a completely unbiased, “pure” observation is possible or only a progressive approximation of it. For some reflections on this topic see Forman (1990).

[4] For an interesting discussion of the epistemological issues involved in the complementary character of these two approaches see Velmans (1990).

[5] It seems to be this inability to conceive of other forms of consciousness that drives McGinn for example to his conclusion that Chalmer's problem is intrinsically insoluble (see McGinn 1995).

[6] For an inspired vision of the role of psychology in the future of science see Charles Taylor (1999).

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