... truth of Nature and the constitution of the universe. Mr. Archer's descriptions of Indian philosophy are Page 113 a grossly ignorant misrepresentation of its idea and spirit, but in their essence they represent the view inevitably taken by the normal positivist mind of the Occident. In fact, Indian philosophy abhors mere guessing and speculation. That word is constantly applied by European... certain sureness of instinct in his attack upon things alien to his own mental outlook. It is this sureness of instinct which has led him to direct the real gravamen of his attack against Indian philosophy and religion. The culture of a people may be roughly described as the expression of a consciousness of life which formulates itself in three aspects. There is a side of thought, of ideal, of upward... yourself and arrive at a larger harmony than any you have reached in the past or can dream of in the present." The hostile critic feels that he must deny this claim at its roots. He tries to prove Indian philosophy to be unspiritual and Indian religion to be an irrational animistic cult of monstrosity. In this effort which is an attempt to stand Truth on her head and force her to see facts upside down, he ...
... repeatable experience, even in an abiding experience. Thus when it is said that Indian philosophy admits Shruti as the final authority, what is really meant is that Indian philosophy admits experience intuitive experience as the final authority. This subject of the authority of the Veda in Indian philosophy is extremely important, and as a matter of a purely philosophical discussion, it... resolved by referring to the authentic knowledge of the Veda. An important element of Indian philosophy which admits the Veda as an authority is that it does not accept the conclusions of philosophical reasoning as conclusive, unless they are supported also by the pronouncements of the Veda. Indian philosophy, therefore, considers Shruti as a conclusive criterion of truth. Thus we find Indian ... the highest knowledge which made the Upanishads possible. We see here how the soul of India was born, and we come to recognize the Vedas and Upanishads as not only the fountainhead of Indian philosophy and spirituality, of Indian art, poetry and These great names are those to whom various parts of the Rig Veda are attributed. The Rig Veda, as we possess it, is arranged in ten books. They ...
... attempts to reconstruct the Indian philosophy in the light of the modern trends of philosophical and Page 30 scientific thought, but he finds himself in the grip of a most acute conflict and difficulty. There has, however, been one special element in Indian philosophy which promises to be a great aid in a possible resolution of the difficulty. For Indian philosophy has not really been merely... In other words, Indian philosophy has always recognised the claim of experience to be superior to that of mere intellectual reasoning, and it is interesting to note that the entire trend of modern inquiry seems to turn back to the primacy and superiority of experience over mere speculation and "fictions' of reasoning. It is then in the recovery of this Indianness of Indian philosophy that the future... play and has been allowed to arrive at its own independent conclusions, and it can even be said that Indian metaphysics has been as powerful as any metaphysical systems in the world. But, still, Indian philosophy has been primarily a darshan, a vision based upon spiritual experience and channelised into a metaphysical system by means of intellectual processes of reasoning. Even when intellectual speculations ...
... Pondicherry, 2001. Dandekar, R.N., Vedic Bibliography (4 Vols.), Bhandarkar Oriental Research Institute, Pune. Dasgupta, S., History of Indian Philosophy, Motilal Banarasi Dass, Delhi, reprint, 1992. Dasgupta, S.N., History of Indian Philosophy (5 Vols.), Cambridge University Press. Dayanand Saraswati Swami, Satyartha Prakash, (tr.) Chiranjiva Bharadwaja, Sarvedeshika Arya P. Sabha... Alien & Unwin, London, 1927. Radhakrishnan, S., The Principal Upanishads, George Alien Unwin, London,1953. Radhakrishnan, S, Indian Philosophy, (2 Vols.) George Alien Unwin, London. Rama Rao Pappu and R. Pulligandla,(eds.)., Indian Philosophy: Past & Future, Motilal Banarasi Dass, Delhi, 1982. Ranade, R.D., A Constructive Survey of Upanishadic Philosophy, Bharatiya... University Press, Oxford, 1996. Chatterjee, Margaret, The Religious Spectrum, Allied Publishers, Delhi, 1984. Chattopadhyaya, D.P, Embree Lester, Mohanty, J. (eds.), Phenomenology and Indian Philosophy, Indian Council of Philosophical Research, N. Delhi, 1992. Chattopadhyaya, D.P., Environment Evolution & Values: Studies in Man, Society & Science, South Asian Publishers, New Delhi, 1983 ...
... traditions, attempts to reconstruct the Indian philosophy in the light of the modern trends of philosophical and scientific thought, but he finds himself in the grip of a most acute conflict and difficulty. There has, however, been one special element in Indian philosophy which promises to be a great aid in a possible resolution of the difficulty. For Indian philosophy has not really been merely speculative... words, Indian philosophy has always recognised the claim of experience to be superior to that of mere intellectual reasoning, and it is interesting to note that the entire trend of modern inquiry seems to turn back to the primacy and superiority of experience over mere speculation and 'fictions' of reasoning. It is then in the recovery of this Indianness of Page 469 Indian philosophy that... play and has been allowed to arrive at its own independent conclusions, and it can even be said that Indian metaphysics has been as powerful as any metaphysical systems in the world. But, still, Indian philosophy has been primarily a darshan, a vision based upon spiritual experience and channelised into a metaphysical system by means of intellectual processes of reasoning. Even when intellectual sp ...
... broad basis of truth, which would have room for all men of all grades of intelligence and culture. Shankara ... announced his Adwaita Vedanta as offering a common basis for religious unity.” ( Indian Philosophy , Vol. 2, pp. 466-67) We may well ignore the rhapsodical element in Radhakrishnan’s assessment of the work of the great Adwaitin, but it did prevail in our consciousness for more than a... their limitations or elements of non-being. Whatever is different from it is unreal. The nature of samsara is always to become what it is not, to transform itself by transcending itself.” ( Indian Philosophy , Vol. 2, pp. 563-64) Page 45 The Shankarite upshot of all this excessively fine argumentation is: “The world neither is nor is not, and so its nature is indescribable, tattva... Radhakrishnan himself points out that Shankara “is not faithful to the intention of the author of the Gita when he says that amsa , or part, indicates an imaginary or apparent part only.” ( Indian philosophy , Vol. 1, p. 549) Certainly then, à la Shankara, there are no future prospects available to the soul which according to him is a fiction. Page 46 But it is not only here that ...
... is not sensuous but super-sensuous, which can properly be called Darshana. It is against this background that we can understand rightly why Indian Philosophy has come to be regarded as Darshana, and it is significant that all the systems of Indian Philosophy except the system of Carvakas, contend that they constitute a preliminary intellectual preparation for surmounting the ordinary consciousness... supermind or of Intuition. As he points out, Intuition is our first teacher, and reason comes in afterwards to see what profit it can have of the shining harvest. In this light, the history of Indian philosophy can be seen as beginning with the age of intuitive knowledge, which, beginning with the Veda, was subsequently represented by the early Vedantic thinking of the Upanishads. This age gave way to... journey in its upward rising towards truth-consciousness that has moulded Indian philosophical thought towards the goal of spiritual liberation and perfection, and this distinctive feature of Indian Philosophy owes its origin to the Veda. When we study the yoga of the Veda, we find a great difficulty, since our mentality is governed by modern rationalism; the idea of God is itself in question, and ...
... A Rationalistic Critic on Indian Culture - 4 A right judgment of the life-value of Indian philosophy is intimately bound up with a right appreciation of the life-value of Indian religion; religion and philosophy are too intimately one in this culture to be divided from each other. Indian philosophy is not a purely rational gymnastic of speculative logic in the air, an ultra-subtle process... in their fullest power on the soil of freedom. The legend to the contrary began in the minds Page 148 of English scholars with a Christian bias who were misled by the stress which Indian philosophy lays on knowledge rather than works as the means of salvation. For they did not note or could not grasp the meaning of the rule well-known to all Indian spiritual seekers that a pure sattwic mind ...
... Oriental Research Institute, 2000, Pune, Vol. LXXXI. Dasgupta, S.N. and De, S. K., History of Sanskrit Literature, University of Calcutta, 1947, Calcutta. Dasgupta, S.N., A History of Indian Philosophy, Cambridge University Press, Cambridge, 1932, Vols. I and II; 1940, Vol. Ill; 1949, Vols. IV and V. Deutch Eliot, Advaita Vedanta: A philosophical reconstruction, East- West Centre Press... Press, 1992, Cambridge: Massachusetts. Heimann, Betty, Indian and Western Philosophy, A study in contrast, George Alien and Unwin Ltd., 1937, London. Hiriyanna, M., The Essentials of Indian Philosophy, Alien and Unwin Ltd., 1948, London. Keith, A.B., Religion and Philosophy of the Veda and Upanishads, 2 Vols., H.O.S, Reprinted, Delhi, 1925. Marshall, John, Mohenjodaro and the... Second edition, Delhi, 1990. Pandey, GC. (ed.). The Dawn of Indian Civilization (up to 600 BC), PHISPC, Centre For Studies in Civilizations, New Delhi, 1999. Radhakrishnan, S., The Indian Philosophy, McMilan, 1923, London, Vols. I, II Rgveda Samhitā (sāyanabhāsya), Choukhamba Vīdyabhavana, Varanasi, 1991. Rgveda Samhitā, Wilson, H.H., reprinted. Nag Publication, Delhi, 1977 ...
... knowledge. Indian schools of philosophy regard Veda as an authority, and it is a tradition in Indian philosophy that if your conclusions of philosophical thought do not coincide with what is in the Veda, then your conclusions are wrong, but what is in the Veda is true. Such is the tradition in Indian philosophy. Page 47 In spite of this great tradition of the authoritativeness of the Veda... scholars who read these Western scholars, also dared not depart from Page 46 their interpretation. Even a philosopher like Radhakrishnan while writing on the Veda in his book called Indian Philosophy, says, "Sri Aurobindo sees a great light and psychological truth in the Veda," but he remarks: "But when we see that Western scholars do not agree with him, we also cannot agree with Sri Aurobindo ...
... ), The Philosophy ofF. H. Bradley, Clarendon Press, 1984. 16 Vide., Moser, P., Knowledge and Evidence, Cambridge University Press, 1989, Cambridge. 17 Vide., Radhakrishnan, S, Indian Philosophy (Vols. I-II), Oxford University Press, 1999; Mohanty, J.N, Reason and Tradition in Indian Thought: An essay on the nature of Indian philosophical thinking, Clarendon Press, 1992, Oxford; Raju... which have developed in India but also in various parts of the world. 25 Vide, Sri Aurobindo, Synthesis of Yoga, SABCL, Pondicherry, 1971, Vol. 20, p.3. 26 Vide, Radhakrishnan, S., Indian Philosophy, Oxford University Press, 1923, Oxford, 7th Impression 2001, Chapter 5, pp. 336-73. 27 The Yogasutra of Patanjali is the oldest text book of what has come to be known as Rajayoga... theme of the development of extraordinary powers of consciousness. Vyasa's commentary on the Yogasutra (4th Century A.D) gives the standard exposition of the yoga principles. Every system of Indian philosophy has its own system of yoga. It would therefore be an error to think that Rajayoga is the only system of yoga. Yoga is often erroneously associated also exclusively with Hathayoga. This misconception ...
... Madhavananda (Calcutta: Advaita Ashrama, 1974). Suggestions for further reading Dasgupta, S. N. History of Indian Philosophy. Cambridge, 1957. Mahadevan, T. M. P. Invitation to Indian Philosophy. Arnold & Heinemann Publishers (India), 1974. Radhakrishnan S. Indian Philosophy. London: Alien & Unwin. Vivekachudamani of Sri Skankaracharya. Translation by Swami Madhavananda. ...
... Understanding. What does Indian philosophy say? PURANI: According to it, sadasad viveka shakti (the power of discriminating the true from the false) is called Buddhi. SRI AUROBINDO: That is not Understanding. Can one discriminate sadasad by Understanding alone or does one require Intellect? It is by what Indian philosophy calls Vijnana that can do it. And Vijnana, in Indian philosophy, is more or less ...
... thought and language. I can but write what I see, and I may be blind to all kinds of background knowledge and assumptions that Indian readers, familiar with Sri Aurobindo's philosophy (and Indian philosophy as a whole), read into the poetry. But as I see it - and although indeed I am not infallible I have a lifetime's experience and knowledge of reading and writing poetry - I see it as follows. It... nationalist convictions developed, saw English as a way to prevail over the occupying power. Later it has proved providential that his excellent knowledge of the English language enabled him to write Indian philosophy in English, thereby reaching the English-speaking world as a whole. To do this was doubtless his providential task. But for poetry the fact of his English education was disastrous, since it deprived... - true, Keshav is perhaps a westernized and secular poet - but so does my friend and teacher Prince Kumar who has just been here -he was a friend of Tambimuttu's, wrote verse himself, taught Indian philosophy at Columbia University and now has a spiritual household (he refuses to call it an ashram but that's what it is). He naturally admires Sri Aurobindo as a thinker but not as a poet. In fact, it ...
... Explorations, PHISPC, New Delhi, Vols, I-II, 1997. Dasgupta, S.N. and De, S. K,, History of Sanskrit Literature, University of Calcutta, 1947, Calcutta, Dasgupta, S,N,, A History of Indian Philosophy, Cambridge University , Press, Cambridge, 1932, Vols. I and II; 1940, Vol. Ill; 1949, Vols. IV and V Deutch Eliot, Advaita Vedanta; A philosophical reconstruction, East- West Centre... Ontology, SUNY Press, 1992, Albany, N.Y. Heimann, Betty, Indian and Western Philosophy, A study in contrast, George Alien and Unwin Ltd., 1937, London. Hiriyanna, M., The Essentials of Indian Philosophy, Alien and Unwin Ltd., 1948, London. Hume, Robert Ernest, The Thirteen Principal Upanishads, Geoffrey Cumberlege, Oxford University Press, 1949, Madras, Second Edition, Revised. ... Pandey, V.C, (Hindi Tr.) Avesta, Delhi, 1996. Plato, the Collected Dialogues of, Bollingen Series LXXI, Princeton University Press, Princeton, 1971. Radhakrishnan, S., The Indian Philosophy, McMilan, 1923, London, Vols. I, II Radhakrishnan, S., The Principal Upanisads, George Alien and Unwin Ltd., 1953, London. Rāmānuja, Brahmasūtras: Śri Bhāsya, Advaita Ashram, Calcutta ...
... Mission, Institute of Culture, 1982, Calcutta, Vol. 6. Dandekar, R.N., Vedic Bibliography, Bhandarkar Oriental Research Institute, 1986, Poona, 4 Vols. Das Gupta, S.N., A History of Indian Philosophy, Motilal Banarasi dass, 1988, Delhi, 5 Vols. Das Gupta, S.N., Yoga as Philosophy and Religion, Motilal Banarasi dass, 1987, Delhi. Das Gupta, S.N., Yoga Philosophy in Relation to other... other Systems of Indian Thought. Motilal Banarasidass, 1974, Delhi. Dayanand Saraswati (Swami), Satyartha Prakash, tr. Durga Prasad. Hiriyanna, M., Outline of Indian Philosophy, Alien and Unwin Ltd, 1948, London. Kapali Sastry, TV., Collected-works, Dipti Publishers, 1971, Pondicherry, 13 Vols. Kunhan Raja, C., The Vedas: A Cultural Study. Majumdar, R.C., The Vedic Age... Mookerji, Radha Kumud, Ancient Indian Education, Motilal Banarasidass, 1989, Delhi . Mother, The, Mother's Agenda, Mira Aditi Centre, 1951-1973, Mysore, 13 Vols. Radhakrishnan, S., Indian Philosophy, Oxford University Press, 1989. Delhi, 2 Vols. Radhakrishnan, S. Tr. & Ed., The Principal Upanishads, Oxford University Press, 1989, Delhi. Page 74 Ranade, R.D., Constructive ...
... Bibliography (4 Vols.), Bhandarkar Oriental Research Institute, Poona. Dasgupta, S.N., A History of Indian Philosophy (5 Vols.),. Cambridge University Press. Hastings. ]., Encyclopaedia of Religion and Ethics, (13 Vols.), New York. Hiriyanna, M., Outlines of Indian Philosophy, George Alien & Unwin, London. Jayaswal, K.R, Hindu Polity, Calcutta, 1924. Kunhan Raja, C.... Mother, The, Mother's Agenda, (Vol.2) Institut de Reserches Evolutives, Paris. Mukherjee, Radha Kumud, Ancient Indian Education, London, Macmillan, 1951. Radhakrishnan, S., Indian Philosophy (2 Vols.) George Alien & Unwin, London. —— Principal Upanishads, George Alien & Unwin, London, 1953. Renou, Louis, Bibliographic Vediaue, Adrien Maisonneure, Paris, 1931. Saraswati ...
... for our proposed Temenos Academy of Integral Studies; and it includes a clause saying that while we would like to have visiting lecturers from many countries, we would wish to have a teacher of Indian philosophy and culture always. India must assume the task of teaching the West or all is lost. But of course this is already happening and I believe the time is ripe and we are at last - some of us, and... that you, my friend, have been carrying on Temenos for years against heavy odds and are at present launching the Temenos Academy of Integral Studies where you would like to have a teacher of Indian philosophy and culture always. You write of having sent me your Christmas-poem. I never received it. Everything ever sent by you has come here, but this has somehow vanished. My projected book of collected ...
... consciousness. The concept of the witness consciousness has been perhaps most thoroughly developed by Sankhya, one of the six traditional systems of Indian philosophy. It may be stated in passing that the six systems of Indian philosophy are called Darshanas—Darshan means "seeing"—because they are not producers of the intellect but of spiritual realizarions. Sankhya views Existence ...
... Theme of Liberation in the Indian Systems of Yoga The theme of the liberation of the individual may be regarded as a central theme of the Indian systems of yoga, and most systems of Indian philosophy maintain that their chief aim is centered on liberation or moksha. There is also the famous adage that the end of true Knowledge is liberation, sā vidyā yā vimuktaye. All yogic disciplines of... assumes then great prominence, and one is led to a quest of the most Ultimate or of Something in which all afflictions and incapacities can be extinguished permanently. A special feature of Indian philosophy is that it measures its own relevance in terms of the answers it provides to existential questions relating to bondage and quest for liberation. And, while the Indian philosophical enquiry has ...
... that is, it didn't become real to me. I was like Manilal grappling with The Life Divine . Plato I could read, as he was not merely metaphysical. Nietzsche also because of his powerful ideas. In Indian philosophy I read the Upanishads and the Gita, etc. They are, of course, mainly results of spiritual experience. People think I must be immensely learned and know all about Hegel, Kant and the others. The... SATYENDRA: You want to understand Kant? NIRODBARAN: Oh, no, no! SRI AUROBINDO: It would be a sheer waste of time for him. SATYENDRA: Then Sri Aurobindo's philosophy? NIRODBARAN: Yes, and Indian philosophy. Even here there is too much complication; there are so many Purushas and Prakritis. SRI AUROBINDO: There is only one Prakriti. NIRODBARAN: Para and Apara Prakriti. SRI AUROBINDO: What ...
... Das also and Radhakrishnan. Is Radhakrishnan really a philosopher? Has he contributed anything new? PURANI: No, he is only an exponent of Indian philosophy. SRI AUROBINDO: That's what I thought. He is one of the highest authorities on Indian philosophy but I don't know that he has produced any new philosophy. He is a Shankarite, isn't he? PURANI: Yes. DR. MANILAL: He may have realised ...
... philosopher, but I never studied philosophy—everything I wrote came from yogic experience, knowledge and inspiration." 56 Again, declining an invitation to contribute to a volume on 'Contemporary Indian Philosophy', he said that it was "quite impossible for me to write philosophy to order." 57 On a later occasion also, with regard to a statement in an article that he had derived his philosophical technique... connections as a chain (Karma), what was left in these doctrines to animate and direct human evolution? 70 This is, of course, a misreading of ancient Hindu thought and an equating of Indian philosophy with a caricature of Mayavada and Advaita-Vedanta. Besides, de Chardin could not have written like this, and indeed would have greatly benefited, had he been acquainted with The Life Divine. ...
... human soul for communion with the divine Soul and not merely to the understanding, the imagination and the sensuous eye. It is a sacred and hieratic art, expressive of the profound thought of Indian philosophy and the deep passion of Indian worship. It seeks to render to the soul that can feel and the eye that can see the extreme values of the suprasensuous. And yet there is a certain difference... bronzes from the sublime and majestic stone sculptures of the earlier periods. It is the note of Page 583 lyrism in the form, the motive of life, grace, rhythm. To use the terms of Indian philosophy, most art expresses the play of Prakriti; Buddhistic art in its most characteristic creations expresses the absolute repose of the Purusha; Hindu art tends to combine the Purusha and Prakriti ...
... the opposition of the standpoints and begin to understand the inwardness of the difference between the West and India. This forms the gravamen of the charge against the effective value of Indian philosophy, that it turns away from life, nature, vital will and the effort of man upon earth. It denies all value to life; it leads not towards the study of nature, but away from it. It expels all volitional... educated India. It is best to begin by setting right the tones of the picture; that done, we can better judge the opposition of mentality which is at the bottom of the criticism. To say that Indian philosophy has led away from the study of nature is to state a gross unfact and to ignore the magnificent history of Indian civilisation. If by nature is meant physical Nature, the plain truth is that no ...
... production. The writer was evidently no authority on metaphysics, which he despises as a misuse of the human mind; yet he lays Page 99 down the law at length about the values of Indian philosophy. He was a rationalist to whom religion is an error, a psychological disease, a sin against reason; yet he adjudges here between the comparative claims of religions, assigning a proxime accessit... field it is to men who can speak with some authority that we must turn. It matters very little to me what Mr. Archer or Dr. Gough or Sir John Woodroffe's unnamed English professor may say about Indian philosophy; it is enough for me to know what Emerson or Schopenhauer or Nietzsche, three entirely different minds of the greatest power in this field, or what thinkers like Cousin Page 100 and ...
... th Tagore and others. 65. Raskāna: devoid of the sense of Rasa. Rasa is savour, a sentiment expressed or flavour contained in a writing. 66. Kabiraj Gopinath: a profound scholar of Indian philosophy and an explorer of the realms of consciousness, Gopinath Kabiraj (1887 -1976) was born in the district of Dacca in East Bengal. He first studied in Jaipur and then in the Government Sankrit... 130. The double brackets are Sri Aurobindo's. 131. Professor Mahendra Nath Sarkar was an eminent teacher of philosophy at Presidency college, Calcutta and author of many valuable books on Indian philosophy and spirituality. An ardent admirer of Sri Aurobindo, he visited and stayed in the Ashram for some time. 132. Tresor: name of Dilip's house. 133. Allusion to the Darshan of 24th November ...
... a proposed volume on contemporary Indian philosophy. In a letter of September 1934, published in Letters on Himself and the Ashram , volume 35 of THE COMPLETE WORKS OF SRI AUROBINDO, Sri Aurobindo asked Dilip to beg off for him. Radhakrishnan persisted, and Sri Aurobindo wrote this note to him directly. (Radhakrishnan's book, Contemporary Indian Philosophy , was published, without a contribution ...
... because of its own movement (dog's movement). The yogic experience one can attain is that of the vision of the vast universe and principles which are involved in the vast world movement. In Indian philosophy, this experience is that of the vast and universal movement of Prakriti, a force can be propelled into action. In this vision, one notices a not only the senses, sense-mind, intellectual operations... synthesis and discrimination, but even the ego- sense are all products of the engine of Prakriti. Page 101 The second experience is that of the presence of a conscious being, which is in Indian philosophy called Purusha, is at the root of the propulsion of Prakriti. Even this yogic experience has several stages of development. In the first place, Purusha is seer as a mere presence or as a mere ...
... it is the carrier of the load of the cart. The yogic experience one can attain is that of the vision of the vast universe and principles which are involved in the vast world movement. In Indian philosophy, this experience is recognised as that of Prakriti, the Force that can be propelled into action so as to evolve the world that surrounds us. In this vision, one notices that not only the senses... synthesis and discrimination, but even the ego-sense are all products of the universal engine of Prakriti. The second experience is that of the presence of a conscious being, which is in Indian philosophy called Purusha, who is other than Prakriti, but who by his cast of glance causes the propulsion of Prakriti. Even this yogic experience has several stages of development. In the first place ...
... Evolution presupposes involution. From this truth we can reasonably deduce that what is involved must fully evolve. What is it, then, that is involved here in Matter? According to ancient Indian philosophy, it is the Supreme Being, saccidānanda, that is involved in Matter, and evolution is nothing but a progressive emergence of the involved saccidānanda. The highest that has evolved up to now... Force. This necessity of consent and collaboration rests upon the profound truth that each part of our being is an autonomous whole, having a centralised consciousness in it, which is called in Indian philosophy the purusa, and that all parts together constitute the organic totality of our complex being. For example, we have the physical purusa, annamaya purusa, in our physical organism; the vital ...
... on a higher plane of consciousness, knowledge as the light of the Being, equality as the stuff of the Nature. Always in this sense of a supreme self-knowledge is this word jñāna used in Indian philosophy and Yoga; it is the light by which we grow into our true being, not the knowledge by which we increase our information and our intellectual riches; it is not scientific or psychological or philosophic ...
... readiness of the mind of a whole nation to turn to the highest realities is the sign and fruit of an age-long, a real and a still living and supremely spiritual culture. The endless variety of Indian philosophy and religion seems to the European mind interminable, bewildering, wearisome, useless; it is unable to see the forest because of the richness and luxuriance of its vegetation; it misses the common ...
... to ignore it is to fall into total incomprehension or into much misunderstanding. Indian architecture, painting, sculpture are not only intimately one in inspiration with the central things in Indian philosophy, religion, Yoga, culture, but a specially intense expression of their significance. There is much in the literature which can be well enough appreciated without any very deep entry into these ...
... was born and how arose this great birth-song in which it soared from its earth into the supreme empyrean of the spirit. The Vedas and the Upanishads are not only the sufficient fountain-head of Indian philosophy and religion, but of all Indian art, poetry and literature. It was the soul, the temperament, the ideal mind formed and expressed in them which later carved out the great philosophies, built the ...
... recently touched more vitally just a few minds here and there, their drift is much too externally pragmatic and vitalistic to be genuinely assimilable by the Indian spirit. But, principally, a real Indian philosophy can only be evolved out of spiritual experience and as the fruit of the spiritual seeking which all the religious movements of the past century have helped to generalise. It cannot spring, as ...
... an inactive Conscious-Soul or souls in which its activities are reflected and by that reflection assume the hue of consciousness. Such is the explanation of things offered by the school of Indian philosophy which comes nearest to the modern materialistic ideas and which carried the idea of a mechanical or unconscious Force in Nature as far as was possible to a seriously reflective Indian mind. Whatever ...
... teach an infant class the A-B-C of the elementary conceptions which are the basis of Yoga. There is X too who doesn't know what consciousness is, even! Brahman, sir, is the name given by Indian philosophy since the beginning of time to the one Reality eternal and infinite which is the Self, the Divine, the All, the more than All, which would remain even if you and everybody and everything else ...
... to remember names. If you have not read V's things you can read them or any books that would give you an idea of Vedanta schools and Sankhya. There is Mahendra Sircar's Eastern Lights . It is Indian philosophy you want, I suppose? 25 September 1935 I hear that there is a file of unpublished letters by Vivekananda, in one of which he says: "The time has now come to follow Aurobindo Ghose." Because ...
... to speak of the Adwaita as if it were identical with Mayavada monism, just as they speak of Vedanta as if it were identical with Adwaita only; that is not the case. There are several forms of Indian philosophy which base themselves upon the One Reality, but they admit also the reality of the world, the reality of the Many, the reality of the differences of the Many as well as the sameness of the One ...
... there realisable and to be possessed and enjoyed, not dependent either for acquisition or enjoyment on the renunciation of life and bodily existence. This thought has never entirely passed out of Indian philosophy, but has become secondary and a side admission not strong enough to qualify seriously the increasing assertion of the extinction of mundane existence as the condition of our freedom and our sole ...
... longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity. The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga. Mind is not the last term of evolution, not an ultimate aim, but, like body, an instrument. It is even ...
... Self, but consists in our emergence into the freedom of the Highest and the right use of the divine law of our being. Connected with this triple mode of the Self is that distinction which Indian philosophy has drawn between the Qualitied and the Qualitiless Brahman and European thought has made between the Personal and the Impersonal God. The Upanishad indicates clearly enough the relative nature ...
... l unity of Asia. East & West only met at their portals, in war oftener than in peace and through that shock and contact influenced but did not mingle with each other. It was the discovery of Indian philosophy and poetry which broke down the barrier. For the first time Europe discovered something in the East which she could study not only with the curiosity which she gave to Semitic and Mongolian ideas ...
... distort our disinterested view of things; but when Truth has been found, its bearing on life becomes of capital importance and is the solid justification of the labour spent in our research. Indian philosophy has always understood its double function; it has sought the Truth not only as an intellectual pleasure or the natural dharma of the reason, but in order to know how man may live by the Truth ...
... Heraclitus - I The philosophy and thought of the Greeks is perhaps the most intellectually stimulating, the most fruitful of clarities the world has yet had. Indian philosophy was intuitive in its beginnings, stimulative rather to the deeper vision of things,—nothing more exalted and profound, more revelatory of the depths and the heights, more powerful to open unending ...
... was a hard austere life. Yet he was not inwardly satisfied. He had heard of Sri Aurobindo when in Japan (Our Mother had left Japan a little before Philippe’s arrival there). He was attracted to Indian philosophy. He wrote to the Ashram (Pondicherry) but received no reply. Regardless, he boarded a ship, and after some delays and storm and detours reached Dhanushkoti and took a train to Pondicherry and ...
... objectively be what he has always subjectively been and experience that which is the stake of the whole Play: pure, divine Love. We are the growing Godhead. ‘Brahman, sir, is the name given by Indian philosophy since the beginning of time to the one Reality, eternal and infinite, which is the Self, the Divine, the All, the more than All … In fact, sir, you are Brahman,’ 9 wrote Sri Aurobindo in meaningful ...
... the evolution of the planet was going to be written – and so did Sri Aurobindo, of course. But what seems to be little remembered about the latter is that he represents a totally new chapter in Indian philosophy and spirituality. We have already seen how he distanced himself from the Buddha and from Shankara. “I seek a text and a Shastra [scripture]”, he wrote, “that is not subject to interpolation ...
... "Your little daughter." Without consciousness, no existence, that's perfectly true, but it doesn't explain what consciousness is. But your explanation is poetic enough, at any rate! In Indian philosophy, they put Existence before Consciousness. They say Sat-Chit-Ananda. 2 So if we say, Chit-Sat-Ananda... ! And it's not true. It's not true, the Rishis always spoke of Fire, "Agni," which ...
... Supreme Diplomat turned to advantage my habit of falling. I shall tell you in brief how. Well, I was educated from my very boyhood in the Western way. I was completely Westernised in thought. Indian philosophy and spirituality came to me at a late period and, before that, I had the typical Western-educated young man's attitude. I developed a keen analytic mind, an independence of temper, a certain ...
... 6 vital is more inclusive than even Jung's broad concept of the libido. The former connotes life-force in all its gradations, from the relatively grosser life-energy (called Prana in Indian philosophy) which animates plants, animals as well as human beings, to the higher forms of the vital such as feelings and emotions. Though compared to Freud's or Adler's views, Jung's view of the libido ...
... calls of life and its objects and never inwards to the Truth which lies behind them. This external vision and attraction are the essence of the universal blinding force which is designated in Indian philosophy the Ignorance. Ancient Indian spirituality recognised that man lives in the Ignorance and has to be led through its imperfect indications to a highest inmost knowledge. Our life moves between ...
... degrees of Presence, and you had said yes. Another similar question regarding Presence that has occurred to me is whether there are different types of Presence. Sankhya, one of the six systems of Indian philosophy, speaks of two aspects of Reality, namely, Purusha or the Conscious Being, and Prakriti or Nature. Three aspects of Nature are distinguished, namely, matter, life, and mind. Corresponding to these ...
... Actually, as it would be clear to every serious student of the history of Yoga, Patanjali's Yoga is only one of the specialised systems of yogic methods. As a matter of fact, every system of Indian philosophy was coupled with its corresponding system of yogic method. We have also to take into account the fact that the Bhagavadgita, which preceded the final crystallisation of Indian Systems of philosophy ...
... this call of the Veda defines best the Indian identity. It is remarkable that these essential elements of Indianness have inspired the complex structure of Indian religion and spirituality, Indian philosophy and ethics, Indian sociology and polity, Indian art and literature, — indeed, every aspect of Indian life. In every field of culture great and noble ideals have been erected, and even the practical ...
... philosophical thought. The Vedic and the Upanishadic spirituality has remained constantly alive in varied degrees, and the Upanishads have particularly been the sufficient fountainhead not only of Indian philosophy and religion, but of all Indian art, poetry and literature. The Vedic and the Upanishadic quest was that of immortality and of the eternal Truth in its integrality, discoverable on the heights ...
... assumes then great prominence, and one is led to a quest of the most Ultimate or of Something in which all afflictions and incapacities can be extinguished permanently. A special feature of Indian philosophy is that it measures its own relevance in terms of the answers it provides to existential questions relating to bondage and quest for liberation. And, while the Indian philosophical inquiry is ...
... universal ethical hedonism that embodied the force of collectivistic ideals. This moral law advocated, in effect, the search for maximum pleasure for maximum number of people. To use the term of Indian philosophy, the demands of samasti came to be pressed forward against the claims of aham bhdva. The existence of the collectivistic law suggests a power other than that of personal egoism and induces ...
... assumes then a great prominence, and one is led to the quest of the most Ultimate or of Something in which all afflictions and incapacities can be extinguished permanently. A special feature of Indian philosophy is that it measures its own relevance in terms of the answers it provides to existential questions relating to bondage and the quest for liberation. And, while the Indian philosophical inquiry ...
... metaphysics and trend of religious thought. Nor will even the most painstaking and disinterested scholarship and the most luminous theories of the historical Page 51 development of Indian philosophy save us from inevitable error. But what we can do with profit is to seek in the Gita for the actual living truths it contains, apart from their metaphysical form, to extract from it what can help ...
... inactive Conscious-Soul or souls in which its activities are reflected and by that reflection assume the hue of consciousness. Such is the explanation of things offered by the school of Indian philosophy which comes nearest to the modern materialistic ideas and which carried the idea of a mechanical or unconscious Force in Nature as far as was possible to a seriously reflective Indian mind. Whatever ...
... sacrificial assemblies where the sages met and compared their knowledge. We see here how the soul of India was born, and we come to recognize the Vedas and Upanishads as not only the fountain-head of Indian philosophy and spirituality, of Indian art, poetry and literature, but also of Indian education and of the Indian tradition of teacher-pupil relationship. The most important idea governing the ancient ...
... universal ethical hedonism that embodied the force of collectivistic ideals. This moral law advocated, in effect, the search for maximum pleasure for maxi mum number of people. To use the terms of Indian philosophy, the demands of vyashti and samashti came to be pressed forward against the claims of ahambhava . The existence of the collectivistic law external to the individual suggests a power other ...
... even before the epoch of the great Upanishads, the other growing in the Occident and approaching its crescendo in our time. (a) The Charvaka Metaphysics and Ethics In Indian philosophy the word Charvaka signifies a materialist. This heterodox school of Indian metaphysical thinking, also known as lokāyata school, preached the Epicurean doctrine of 'eat, drink and be merry' ...
... which all psychoses and appearances of objects are stopped...." 3 1 Pātan jala S ū tra, 1.2. 2 Yoga-V ā sistha, IV. 5.18. 3 Chatterjee and Dutta, An Introduction to Indian Philosophy, p. 305. Page 79 In more general terms we may say that Samadhi or yogic trance is that state of superconsciousness in which the aspirant, diving deep or soaring high in ...
... which he inherits from the animal. He could then live securely in his best human self as a perfected rational and sympathetic being, balanced and well-ordered in all parts, the sattwic man of Indian Philosophy; that would be his summit of possibility, his consummation. But his nature is rather transitional; the rational being is only a middle term of Nature's evolution. A rational satisfaction cannot ...
... teach an infant class the A.B.C. of the elementary conceptions which are the basis of Yoga. There is Amal who doesn't know what consciousness is, even! Brahman, sir, is the name given by Indian philosophy since the beginning of time to the one Reality, eternal and infinite, which is the Self, the Divine, the All, the more than All, which would remain even if you and everybody and everything else ...
... names. If you have not read Vivekananda's things, you can read them or any books that would give you an idea of Vedanta schools and Sankhya. There is Mahendra Sircar's "Eastern Lights". It is Indian philosophy you want, I suppose! What Vivekananda has said in his lectures — is it all truth, something directly inspired? I cannot say that it is all truth — he had his own ...
... "You should say," he explained, "that you do not know anything, that you met me accidentally at your Mess, and that it was I who on finding in the course of our talk that you were interested in Indian philosophy invited you to come to my readings in the Gita's philosophy. You had no other motives or evil intentions." Upenda had also explained to me certain ways of doing meditation and this helped me pass ...
... communicable to the normal intelligence. Mind, so subordinated and keyed to a new rhythm, becomes, as far as it is possible for it, a channel, a vehicle and not a veil. All the main systems of Indian philosophy have this characteristic as their background. Each stands on a definite experience, a spiritual realisation, a direct contact with an aspect of truth and in and through that seeks to give a world-view ...
... communicable to the normal intelligence. Mind, so subordinated and keyed to a new rhythm, becomes, as far as it is possible for it, a channel, a vehicle and not a veil. All the main systems of Indian philosophy have this characteristic as their background. Each stands on a definite experience, a spiritual realisation, a direct contact with an aspect of truth and in and -through that seeks to give a ...
... that Anilbaran had made The Life Divine a special course of study. PURANI: He wants to make it compulsory. SRI AUROBINDO: Hitlerian? No, what should be done is to introduce a course of Indian philosophy in Indian universities and The Life Divine can come in by the way. It can't be made a principal subject. (Laughing) If it is made a textbook, one indubitable effect will be that the Arya ...
... (1946) Sri Aurobindo Pathamandir (Calcutta). Loving Homage (1958) Sri Aurobindo Ashram (New Delhi). Pioneer of the Supramental Age (1958) Srivastava, R.S. Contemporary Indian Philosophy (1967) Teilhard de Chardin, Pierre. The Phenomenon of Man (1960); translated by Nemard Wall. Tagore, Rabindranath. The Religion of Man (1931) Toynbee, Arnold. Civilisation ...
... and experiences, were a time of dreaming and a time of hoping for a better Asia and a better world. Reminiscing about his earlier years, Dr. Okhawa told us that, as a student, he had studied Indian philosophy at the Imperial University, Tokyo, and was later impressed when Paul Richard in the Course of a speech he delivered in Japan referred to Sri Aurobindo as the greatest of the divine men of the ...
... rebirths, whether the event is happy or unhappy, fortunate or unfortunate, according to the superficial standards of human ignorance. And since progress is possible only on earth, as all schools of Indian philosophy unanimously hold, birth and a long life of dedicated action are always welcome, for they are always conducive to the soul's evolution and a means of its self- expression...kurvanneveha karmāṇi ...
... fail in the collectivity but he may and can follow it individually. But, as I say, the whole turn of his mind is like that of the Europeans. I doubt if he ever had the grasp of the ideas of Indian philosophy. Besides, the whole trend of his being is vital – he always tries to put things into life and make a rule of it. That again is the European tendency, – everything to be turned into a code, a rule ...
... Vedic classification of the fundamental principles, the tattvas, of existence. The enquiry into the number of these tattvas greatly interested the speculative mind of the ancients and in Indian philosophy we find various answers ranging from the One upwards and running into twenties. In Vedic thought the basis chosen was the number of the psychological principles, because all existence was conceived ...
... and a few of Sri Aurobindo's works. Nirod-da and Ravindra Khanna were my teachers for English prose. For English poetry, it was Amal Kiran. Bharati-di and Krishnakumari-di taught me French. For Indian philosophy, I was with Prapatti-da, for Western philosophy, with Kireet-bhai. Tehmi-ben took my Savitri classes, Kishore-bhai The Human Cycle , Sanat-da The Ideal of Human Unity and history was taught ...
... born and how arose this great birth-song in which it soared from this earth into the supreme empyrean of the spirit. The Vedas and the Upanishads are not only the sufficient fountain-head of Indian philosophy and religion, but of all Indian art, poetry and literature. 42 Then intervened the age when the Shastras were formulated or codified, but more important were the two great epics, the ...
... realized in life. How do you explain this? You can't say it was the atmosphere of the place. It was in the blood or perhaps carried over from a past life." Otherwise, Sri Aurobindo made no study of Indian Philosophy. In fact, there was no positive religious or spiritual element in the education he received in England. "The only personal contact with Christianity (that of Nonconformist England) was of a nature ...
... its own system of metaphysics and trend of religious thought. Nor will even the most painstaking and disinterested scholarship and the most luminous theories of the historical development of Indian philosophy save us from inevitable error. But what we can do with profit is to seek in the Gita for the actual living truths it contains, apart from their metaphysical form, to extract from it what can help ...
... and arrangement, the difference effected constituting result. Oxygen & hydrogen as separately manifest gases, the atmosphere, the ether,—or to put it in the old concrete symbolical language of Indian philosophy, the combined presence of Agni, Vayu and Akasha, form in their arranged shapes & relations the preexistent condition; contact & mixture of the two forces with the new vibrations set up by the ...
... or man himself is or may be above causality, its master and not under its control, then the whole elaborate chain forged for us by outward world-appearances crumbles in a moment to pieces. For Indian philosophy the main practical application for man of the chain of causality was the Law of Rebirth,—a law of the Soul in Nature; for modern Science, which denies the soul and knows nothing about rebirth ...
... of Self and God. All Shastra was put under the sanction of the names of the Rishis, who were in the beginning the teachers not only of spiritual truth and philosophy,—and we may note that all Indian philosophy, even the logic of Nyaya and the atomic theory of the Vaisheshikas, has for its highest crowning note and eventual object spiritual knowledge and liberation,—but of the arts, the social, political ...
... a personal research project and he encouraged my father to go to Germany for doctoral studies. He did so and studied Hegel and Jung, lived near the birthplace of Kant and taught Sanskrit and Indian philosophy at the University of Koenigsburg. After receiving his doctoral degree he returned to India to continue teaching and lecturing. He presented many famous papers on psychology in academic circles ...
... name for any discipline by which one attempts to pass out of the limits of one's ordinary mental consciousness into a greater spiritual consciousness. 2. one of the six systems of orthodox Indian philosophy systematised by Patanjali. Page 419 ...
... age-old principle of Hinduism that ‘liberation ( moksha ) is through knowledge’ and broke that ground for women and lower castes. He was Maharashtra’s greatest philosopher. In fact, the Medieval Indian Philosophy reached its climax in him…It is a pity that nobody came forward to develop his philosophy, else he too would have been established as a founder of modern philosophy like Spinoza and Berkeley.” ...
... In 1953, the Government of India, sent Sri Dilip Kumar Roy and Smt. Indira Devi on a cultural mission around the world. They were also invited by the Stanford University to give lectures on Indian philosophy and music. A litterateur, a musician, a musicologist-composer par excellence, a philosopher and a spiritual personality, Sri Dilip Kumar Roy was the right choice to be the cultural ambassador ...
... speak of the Adwaita as if it were identical with Mayavada monism, just as they speak of Vedanta as if it were identical with Adwaita only; that is not the case. There are several forms of Indian philosophy which base themselves upon the One Reality, but they admit also the reality of the world, the reality of the Many, the reality of the differences of the Many as well as the sameness of the ...
... and a eulogistic article on his work’ by Okawa in Asia Jiron. 8 (The Richards were shadowed by people spying for the British during their entire stay in Japan.) Okawa, who had studied Indian philosophy at Tokyo Imperial University, had become interested in Sri Aurobindo after reading a newspaper article on him. He had tried to obtain Sri Aurobindo’s address, but in vain. He also harboured for ...
... possibly aware that for the volume on Contemporary British Philosophy, men like Bossanquet, Bertrand Russell Haldane and McTaggart, among others, made their contributions. The volume on Contemporary Indian Philosophy will not be worth the name without a statement from Sri Aurobindo. I feel that he will realise the enormous importance of a special contribution for this volume, not for my sake or for his sake ...
... you as Editors of the periodical MANAS of Los Angeles, touching upon Sri Aurobindo. I should like to clarify a few matters. While saying you "are far from qualifying as 'experts' on Indian philosophy", you have submitted your "impression" that Sri Aurobindo has said nothing that is not better said in the Upanishads and the Bhagavad Gita. Then you go on to make two points: (1) "Gandhi, on the ...
... utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead 2.According to S. Dasgupta, it is even pre-Buddhistic (A History of Indian Philosophy, Cambridge, 1922-55, Vol, II, p. 551). R.C, Zaehner opines that it was composed in the third or fourth century B.C. {Hinduism, New York, Oxford University Press, 1962, p. 93). 3.Dharma ...
... USA and India, called "The Peace Trees." It is a new hope for the world, the actual change happening in the Soviet Union. These Russian young guests are very interested in Sri Aurobindo and Indian philosophy. I hope you are in a good health, and I wish you a luminous 1989 in Mother's and Sri Aurobindo's Light. With much love, Gloria ...
... My Pilgrimage to the Spirit Grace that Fulfils Our life is a paradox with God for key. || 15.11 || Indian philosophy and scriptures like the Bhagavata speak very highly about the Divine Grace; and saints like Narasimha, Mira and others are inspiring and striking examples in the spiritual history of India, whose lives were looked after, inspired ...
... the University Education Commission appointed by the Government of India, of which Prof. S. Radhakrishnan was the Chairman. Aravinda Basu had been there since 1953 as Spalding Lecturer in Indian Philosophy and Religion in the School of Oriental Studies in the Durham College. He organised the Section of Indian Studies there. He had gone there with the Mother's approval and blessings. While I was ...
... reaction of the whole and the parts, the need for each other of the constituents and the thing constituted, the interdependence of the group and the individuals of the group. In the language of Indian philosophy the Divine manifests himself always in the double form of the separative and the collective being, vyaṣṭi, samaṣṭi . Man, pressing after the growth of his separate individuality and its fullness ...
... an effective distinction in Sachchidananda? It is affirmed that there is: the dual status of Brahman, quiescent and creative, is indeed one of the most important and fruitful distinctions in Indian philosophy; it is besides a fact of spiritual experience. Here let us observe, first, that by this passivity in ourselves we arrive from particular and broken knowledge at a greater, a one and a unifying ...
... it is a shadow; the shadow has to disappear and by its disappearance reveal the spirit's unclouded substance. That substance is the self of the man called in European thought the Monad, in Indian philosophy, Jiva or Jivatman, the living entity, the self of the living creature. This Jiva is not the Page 360 mental ego-sense constructed by the workings of Nature for her temporary purpose ...
... which he inherits from the animal. He could then live securely in his best human self as a perfected rational and sympathetic being, balanced and well-ordered in all parts, the sattwic man of Indian philosophy; that would be his summit of possibility, his consummation. But his nature is rather transitional; the rational being is only a middle term of Nature's evolution. A rational satisfaction cannot ...
... the Vedic classification of the fundamental principles, the tattvas, of existence. The enquiry into the number of these tattvas greatly interested the speculative mind of the ancients and in Indian philosophy we find various answers ranging from the One upward and running into the twenties. In Vedic thought the basis chosen was the number of the psychological principles, because all existence was conceived ...
... absence of self-mastery, absence of self-knowledge. The other greater power and presence is discovered to be nature and being of the pure spirit unconditioned by ego, that which is called in Indian philosophy self and impersonal Brahman. Its principle is an infinite and an impersonal existence Page 529 one and the same in all: and, since this impersonal existence is without ego, without ...
... in metaphysics was almost null, and in general philosophy sporadic. I did not read Berkeley and only [? ] into Hume; Locke left me very cold. Some general ideas only remained with me. As to Indian Philosophy, it was a little better, but not much. I made no study of it, but knew the general ideas of the Vedanta philosophies, I knew practically nothing of the others except what I had read in Max Muller ...
... physics, for without it the cosmic movement is left shorn of an indubitable ground in the Supreme. Nor is the introduction of the compound the sole change Sri Aurobindo has brought about in Indian philosophy. There is also the concept of Vijnana added. Creative Con-scious Force at blissful self-deployment is only the first step towards giving a foundation to the cosmic movement. The second step is ...
... excavations in the Indus Valley, could write in the Scientific American (May 1966, p. 95) about the supposed Aryan invaders: "They have not yet been identified archaeologically." 5. Indian Philosophy (Indian Edition, 1941), p. 144. Page 199 Vedic pratices and an indifference to the sacredness of the Veda". True, a ritualistic cult based on the Veda, a ceremonial ...
... that", because he does not want to use "the expressions of traditional theology" and "remains unaware of his interrelation... with the great thoughts of Indian philosophy"? 16 Similar is the considered opinion of Rhoda P. Le Cocq in her methodical survey, The Radical Thinkers: Heidegger and Sri Aurobindo ...
... life and actions—but probably the key concept with which the work is done is the cultivation of the Witness attitude. This concept will be familiar to most of you as it originally emerged in Indian philosophy and is best known to the common man as saksibhava. The Witness is not directly defined for the students, but through carefully constructed, developmentally appropriate exercises and activities ...
... then meet them. PURANI: He has written some good treatises on Plato and others. SRI AUROBINDO: That means he is a good teacher, not original thinker. PURANI: He has reviewed a book on Indian philosophy. SRI AUROBINDO: Yes, I have seen the review. He says he can't believe in Chakras because he has no experience of them! If one doesn't believe things one has no experience of, there will be ...
... of the world profoundly changed"3; so much so that "there is one line that expresses the mood of the Jewish man throughout 1 S. C. Chatterjee and D. M. Datta, An Introduction to Indian Philosophy. 2 A. J. Heschel in The Concept of Man (Eds. S. Radhakrishnan and P. T. Raju) 3 A. J. Heschel, op. cit. Page 11 the ages: 'the earth is given into the hand ...
... erudition but also for his burning patriotism, simple and unassuming manners and above all the matchless integrity of his personal character. Later on he had to divert his teaching .and study of Indian philosophy and yoga to the political field on Page 100 of his people from the age-long inertia into which they had sunk by his soul-stirring speeches and writings in English and Bengali ...
... be asking me what Yoga is or what life is or what body is or what mind is or what sadhana is! No, sir, I am not proposing to teach an infant class the A Brahman, sir, is the name given by Indian philosophy since the beginning of time to the one Reality, eternal and infinite which is the Self, the Divine, the All, the more than All, which would remain even if you and everybody and everything else ...
... Indian architecture, temples, palaces, churches, Gurudwaras and others; Mughal architecture in India: Importance of Taj Mahal. Page 244 Class XI a) Systems of Indian Philosophy: Main schools and their fundamental doctrines; b) Indian ethics: outline study of ethics and yoga of Geeta. c) Dharmashashtras and Nitishashtras of India; d) Arthshashtra ...
... art (b) An in-depth of one of the schools of Indian painting, dance, drama, sculpture or architecture (c) Folklore and folk dances (d) Indian arts and crafts 4. Indian Philosophy and Science: Page 198 (a) Methods of knowledge: Intuition, Reason and Sense-experience (b) An in-depth study of one of the great Indian scientists or philosophers ...
... picture of that extraordinary stir and movement of spiritual inquiry and passion for the highest knowledge. It is in these Vedas and Upanishads that we find not only the sufficient fountainhead of Indian philosophy and religion, but of all Indian art, poetry and literature. It is there that we find the soul, the temperament, and the ideal mind which later ripened into what we now call Indian genius of ...
... characteristic of the philosophy of Sri Aurobindo. It is the philosophy of integral Monism that reconciles the supra-cosmic, supra- terrestrial and cosmic views of existence. In the history of Indian philosophy, the one system that comes closest to it is that of the Gita as expounded by Sri Aurobindo in his Essays on the Gita; and we must remember that the Gita is the digest of the Upanishads, which ...
... this call of the Veda defines best the Indian identity. It is remarkable that these essential elements of Indianness have inspired the complex structure of Indian religion and spirituality, Indian philosophy and ethics, Indian sociology and polity, Indian art and literature, — indeed, Page 451 every aspect of Indian life. In every field of culture great and noble ideals have been erected ...
... The Gita and its Synthesis of Yoga Part One 1. Gita as a Yoga-Shastra Against this background of the general trend of the development of Indian philosophy, we may notice that four systems of philosophy, Vedavāda, Sankhya, Yoga and Vedanta, were prominent at the time when the war of the Mahabharata was fought and the perplexities arising from the conflict ...
... is demonstrated by the fact that it is the Self of all. Everyone assumes the existence of himself, and Sankara took the next step: And the self is Brahman. It must be pointed out that Indian philosophy accepts śruti or verbal testimony as a pramān or authority for a valid conclusion. This position is often misunderstood, and it needs to be clarified that sruti should be regarded as a ...
... recombine philosophical systems into some image of the old catholicity and unity. Three great declarations of the Upanishads have constantly remained prominent during the course of the development of Indian philosophy, namely, "i am He", "Thou art That, O Shvetaketu", "All this is the Page 2 Brahman; this Self is the Brahman." The conceptions of Brahman, Purusha and Ishwara have remained alive ...
... philosophical thought. The Vedic and the Upanishadic spirituality has remained constantly alive in varied degrees, and the Upanishads have particularly been the sufficient fountainhead not only of Indian philosophy and religion, but of all Indian art, poetry and literature. Page 67 The Vedic and the Upanishadic quest was that of immortality and of the eternal Truth in its integrality, discoverable ...
... convincing they be intellectually, must also be shown to be confirmed by the deliverance of spiritual experiences. Therefore, except for the materialistic school of Charvaka, all systems of Indian philosophy provide for a special room where philosophical conclusions are shown to be supported by spiritual experience either as they are obtained directly or as they are obtained through the records of ...
... Power and the Joy. "How shall he be deluded, whence shall he have sorrow who sees everywhere the Oneness?"" (Sri Aurobindo, The Synthesis of Yoga, Vol. 20, SABCL, p.407) In the history of Indian philosophy, there has arisen an impasse and a critical conflict between three schools of Vedantic philosophy, the Adwaita, Vishitadwaita and Dwaita. These three philosophies have also minor variations, but ...
... recombine philosophical systems into some image of the old catholicity and unity. Three great declarations of the Upanishads have constantly remained prominent during the course of the development of Indian philosophy, namely, "I am He", "Thou art That, O Shvetaketu," "All this is the Brahman; this Self is the Brahman." The conceptions of Brahman, Purusha and Ishwara have remained alive, and they still carry ...
... to teach an infant class the A.B.C. of the elementary conceptions which are the basis of Yoga. There is Amal who doesn't know what consciousness is, even! Brahman, sir, is the name given by Indian philosophy since the beginning of time to the one Reality, eternal and infinite which is the Self, the Divine, the All, the more than All, which would remain even if you and everybody and everything else ...
... universal ethical hedonism that embodied the force of collectivistic ideals. This moral law advocated, in effect, the search for maximum pleasure for maximum number of people. To use the terms of Indian philosophy, the demands of vyashti and samashti came to be pressed forward against the claims of ahambhava. The existence of the collectivistic law external to the individual suggests a power other ...
... original state of Prakriti or the Force of energy.³ The Sankhyan theory of Prakriti and of the evolution of the universe that we see and experience is adapted in several other systems of Indian philosophy, including the Vedanta. In ancient Greece also there were important ideas of evolution. But subsequently, the creation of the world was largely set aside by the account of creation that is to ...
... altogether new Chapter not only in the history of modern education in India, but perhaps in the whole world. To work the realism of the spirit of modern culture into the idealism of ancient Indian philosophy would not only secure for India her lost position as the teacher of humanity, but would perchance even save modern civilisation from total collapse and destruction under the pressure of a gross ...
... Extract from Sri Aurobindo's "Significance of Indian Art" I "Indian architecture, painting, sculpture are not only intimately one in inspiration with the Central things in Indian philosophy, religion, yoga, culture,-but a specially intense expression of their significance". II "The great artistic work proceeds from an act of intuition, not really an intellectual ...
... without any experience behind. In India there was always connection between philosophy and knowledge. True knowledge cannot do without experience, as true science can't do without experiment. Indian philosophy is mental and intellectual but gene-. rally it takes its stand on some experience. For instance, die Upanishads. Page 342 ...
... Inconscient. After completing the work in the Inconscient, the higher ranges of the Supramental consciousness would be brought down. Disciple : There is a proposal for introducing a course in Indian Philosophy as a subject in the University. Sri Aurobindo : There is no objection to their doing that but it should not be compulsory. It should not be called a course in Metaphysics and Theology ...
... Aurobindo has given in his writings. 71 'East' and 'West', of course, are blanket terms, and by "East' Professor Maitra meant the Indian philosophical tradition. Being "value-centric", Indian philosophy fuses the existential, logical and value aspects into the unitive vision of Page 440 Sachchidananda. Besides, philosophical theory and yogic practice have gone hand in hand in ...
... the triune unity and dynamic utilisation of the transformed gunas is that we have a dual being, one essential and the other derivative and instrumental. The instrumental being is called in Indian philosophy karana. It has two aspects: inner and outer, antahkarana and bāhyakarana, subjective and objective. The word karana or instrument indicates that it has a purpose to serve. What is ...
... Page 157 THE JIVA OR JIVATMA It is better to note here that Sri Aurobindo uses the term Jiva or Jivâtmâ in a sense which is different from that generally attached to it in Indian philosophy. The current connotation of the word is the embodied soul, which passes from life to life and whose liberation from the meshes of Nature or Maya or Karma is the salvation so strenuously sought ...
... different lines of knowledge, or to the differing scope and range of their experiences, but not to the fundamental elements of the experiences themselves. Take, for instance, the common postulates of Indian philosophy: the five material elements, the five tanmātrās, the three guṇas of nature and their intricate interaction, the infinity and immortality of the self etc. There is no vital difference of opinion ...
... on, as the interior and exterior development proceeded, the spiritual and psychic relation with one of these beings became more and more clear and frequent; and although I knew little of the Indian philosophies and religions at that time I was led to call him Krishna, and henceforth I was aware that it was with him (whom I knew I should meet on earth one day) that the divine work was to be done. ...
... The Veda and Indian Culture Glimpses of Vedic Literature The Portals of Vedic Knowledge Bhagavadgita and Contemporary Crisis Philosophy and Yoga of Sri Aurobindo and Other Essays A Philosophy of the Role of the Contemporary Teacher A Philosophy of Evolution for the Contemporary Man A Philosophy of Education for the ... 190. pp.191-2. 8 Ibid., The foundations of Indian Culture, Vol.14,pp. 280-81. 9 Ibid., The Synthesis of Yoga, Vol.20, pp.3-4. 10 Ibid., The Life Divine, Vol.19, pp.889-90. 11 Ibid., Vol. 18, p.10. 12 Ibid.,pp.3-4. 13 Ibid., Vol. 19, pp.1067-68. 14 Ibid., p.823. Page 57 Kireet Joshi (b. 1931) studied philosophy and law at the Bombay University. He was selected... Research. From 2006 to 2008, he was Editorial Fellow of the Project of History of Indian Science, Philosophy and Culture (PHISPC). Currently, he is Education Advisor to the Chief Minister of Gujarat. Page 58 Also by Kireet Joshi Education for Character Development . Education for Tomorrow Education at Crossroads A National Agenda ...
... spiritual art. Ordinary works of art do not belong to that category and derive their inspiration from a different source. With regard to philosophy something similar Page 298 might be said. Most of the Indian philosophies, such as the philosophies of Shankara, Ramanuja, the sage Kapila and Patanjali are but intellectual expressions of different spiritual visions and realisations.... fact that the rational mind of modern times, inspired by the spirit of science which has turned towards spirituality for whatever reason, is often attracted to the pure Vedanta or the Buddhistic philosophy of India. The chief reason for this appears to me to be this that the truth and the essence of religion are looked upon as anthropomorphic by the scientist. The scientist can hardly accept this position ...
... the Next Species Authored by Kireet Joshi on Philosophy, Indian Culture and Education A Philosophy of the Role of the Contemporary Teacher A Philosophy of Evolution for the Contemporary Man A Philosophy of Education for the Contemporary Youth Philosophy and Yoga of Sri Aurobindo and Other Essays Sri Aurobindo and Integral... of History of Indian Science, Philosophy and Culture (PHISPC). Currently, he is Education Advisor to the Chief Minister of Gujarat. Authored by Kireet Joshi on Synthesis of Yoga and Allied Themes The New Synthesis of Yoga - An Introduction Varieties of Yogic Experience and Integral Realisation Significance of Indian Yoga - An Overview... Human Cycle — p. 251. Kireet Joshi (b. 1931) studied philosophy and law at the Bombay University. He was selected for the I.A.S. in 1955 but in 1956, he resigned in order to devote himself at Pondicherry to the study and practice of the Integral Yoga of Sri Aurobindo and The Mother. He taught Philosophy and Psychology at the Sri Aurobindo International Centre of Education at P ...
... Hinduism The Veda and Indian Culture Glimpses of Vedic Literature The Portals of Vedic Knowledge Bhagavadgita and Contemporary Crisis Philosophy and Yoga of Sri Aurobindo and Other Essays A Philosophy of the Role of the Contemporary Teacher A Philosophy of Evolution for the Contemporary Man A Philosophy of Education for the Contemporary... Research. From 2006 to 2008, he was Editorial Fellow of the Project of History of Indian Science, Philosophy and Culture (PHISPC). Currently, he is Education Advisor to the Chief Minister of Gujarat. Page 88 Also by Kireet Joshi Education for Character Development Education for Tomorrow Education at Crossroads A National Agenda for Education... 14.3.1970. Page 87 Kireet Joshi (b. 1931) studied philosophy and law at the Bombay University. He was selected for the I.A.S. in 1955 but in 1956, he resigned in order to devote himself at Pondicherry to the study and practice of the Integral Yoga of Sri Aurobindo and The Mother. He taught Philosophy and Psychology at the Sri Aurobindo International Centre of Education at P ...
... on, as the interior and exterior development proceeded, the spiritual and psychic relation with one of these beings became more and more clear and frequent; and although I knew little of the Indian philosophies and religions at that time I was led to call him Krishna, and henceforth I was aware that it was with him (whom I knew I should meet on earth one day) that the divine work was to be done … As... Tlemcen and after the review had ceased to appear, she became actively interested in all kinds of occult circles and unorthodox and progressive groups in Paris. It was at that time that she met an Indian who gave her a French translation of the Bhagavad Gita to read. 91 About the same time Mirra got a copy of Vivekananda’s Raja Yoga. She was overjoyed that the many questions which had occupied... strong Masonic influence)’. 10 Richard was a freemason, and it was his mission to support the election campaign of a certain Bluysen. However, Richard was also interested in meeting an authentic Indian yogi. He was in luck, for he was told that a very great yogi had just arrived from Bengal and that his name was Aurobindo Ghose. In 1910 Aurobindo consented to receive him. Richard was very impressed ...
... unity—of Purusha and Prakriti of which we have had occasion to speak in the Yoga of Works, but which is of equal importance for the Yoga of Knowledge. This division was made most clearly by the old Indian philosophies; but it bases itself upon the eternal fact of practical duality in unity upon which the world-manifestation is founded. It is given different names according to our view of the universe. The... religion and philosophy affirm, but modern thought has tried to deny, that there are two poises of our soul-existence, a lower, troubled and subjected, a higher, supreme, untroubled and sovereign, one vibrant in Mind, the other tranquil in Spirit. The hope not only of an escape, but of a completely satisfying and victorious solution comes when we perceive what some religions and philosophies affirm, but... conscious-being and the conscious-force by which the Divine embodies himself in soul-forms and forms of things. Others spoke of Ishwara and Shakti, the Lord and His force, His cosmic power. The analytic philosophy of the Sankhyas affirmed their eternal duality without any possibility of oneness, accepting only relations of union and separation by which the cosmic action of Prakriti begins, proceeds or ceases ...
... Landmarks of Hinduism The Veda and Indian Culture Glimpses of Vedic Literature The Portals of Vedic Knowledge Bhagavadgita and Contemporary Crisis Philosophy and Yoga of Sri Aurobindo and Other Essays A Philosophy of the Role of the Contemporary Teacher A Philosophy of Evolution for the Contemporary Man A Philosophy of Education for the Contemporary Youth... Research. From 2006 to 2008, he was Editorial Fellow of the Project of History of Indian Science, Philosophy and Culture (PHISPC). Currently, he is Education Advisor to the Chief Minister of Gujarat. Also by Kireet Joshi Education for Character Development Education for Tomorrow Education at Crossroads A National Agenda for Education Sri Aurobindo and Integral... 7 Vide., Ereshevsky, M.(ed.), The Units of Evolution: On the Nature of Species, MIT Press, Cambridge, 1992; vide also, Mayr, E., Towards a New Philosophy of Biology, Harvard University Press, Cambridge, 1988. 8 Vide., Hull, D.L., Philosophy of Biological Science, Englewood Cliffs, Prentice Hall, N J, 1974. 9 Vide., American Public Media, Interview of Ms. Tippett with Dr. Newland ...
... With this succession and separate attempt the balance is righted; a more complete harmony of our parts of knowledge is prepared. We see this succession in the Upanishads and the subsequent Indian philosophies. The sages of the Veda and Vedanta relied entirely upon intuition and spiritual experience. It is by an error that scholars sometimes speak of great debates or discussions in the Upanishad. Wherever... intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science. Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason... process of things are the relations between itself and the ego which figures it first formed, then led to their consummation? For on those relations and on the process they follow depend the whole philosophy and practice of a divine life for man. We arrive at the conception and at the knowledge of a divine existence by exceeding the evidence of the senses and piercing beyond the walls of the physical ...
... on, as the interior and exterior development proceeded, the spiritual and psychic relation with one of these beings became more and more clear and frequent; and although I knew little of the Indian philosophies and religions at that time I was led to call him Krishna, and henceforth I was aware that it was with him (whom I knew I would meet on earth one day) that the divine work was to be done.’ 16... that age, and learned to play the piano and to sing. She also played with one of the Navajo Indians brought to France by Buffalo Bill for his Wild West Show in 1889, the year of the great Paris Exhibition and the completion of, at that time, the still highly controversial Eiffel Tower. From this Red Indian friend she learned, among other things, how to tell the distance of footsteps and carriages by ...
... other is both the motive and the executive force of all existence in the universe. The Hour of God and Other Writings, pp. 51-52 This division was made most clearly by the old Indian philosophies; but it bases itself upon the eternal fact of practical duality in unity upon which the world-manifestation is founded. It is given different names according to our view of the universe. The... eing and the conscious-force by which the Divine embodies himself in soul-forms and forms of things. Others spoke of Ishwara and Shakti, the Lord and His force, His cosmic power. The analytic philosophy of the Sankhyas affirmed their eternal duality without any possibility of oneness, accepting only relations of union and separation by which the cosmic action of Prakriti begins, proceeds or ceases... that there are two elements in the existence of living beings, of human beings at least if not of all cosmos, — a dual being, Nature and the soul. This duality is self-evident. Without any philosophy at all, by the mere force of experience it is what we can all perceive, although we may not take the trouble to define. Even the most thoroughgoing materialism which denies the soul or resolves ...
... on, as the inner and outer development proceeded, a psychic and spiritual relation with one of these beings became more and more clear and frequent and, although she knew little of the Indian philosophies and religions at that time, she was led to call him Krishna and henceforth she was aware that it was with him, whom she knew she would meet some day, that the divine work was to be done.... the soul and rendering possible new evolutions of the Spirit's power. That is why Sri Aurobindo came an Indian and went to the West to bring the West to India for a novel world-wide synthesis of spiritual aspiration; that is also why the Mother came a Westerner but with the eternal Indian within her, the born God-seeker and God-realiser, and joined forces with Sri Aurobindo to complete by her ...
... Later on, as the inner and outer development proceeded a psychic and spiritual relation with one of these beings became more and more clear and frequent and, although she knew little of the Indian philosophies and religions at that time, she was led to call him Krishna and henceforth she was aware that it was with Page 5 him, whom she knew she would meet on earth some day, that the... of the soul and rendering possible new evolutions of the Spirit's power. That is why Sri Aurobindo came an Indian and went to the West to bring the West to India for a novel world-wide synthesis of spiritual aspiration; that is also why the Mother came a Westerner but with the eternal Indian within her, the born God-seeker and God-realiser, and joined forces with Sri Aurobindo to complete by her Indianised ...
... spiritual relationship, but whom she wasn't soon to encounter on the physical plane, she was led to call 'Krishna', the Bhagawan of the Gita, although at that time she knew little of the Indian philosophies and religions. But the being appeared with such persistence, such regularity, such clarity of outline and aura of divinity, that she knew it was only a question of time and that she would... falsifies our idea of the Divine". 29 This notion of a God who could be vindictive enough to inflict the extreme penalty on so-called 'sinners' was wholly repugnant to Mirra; and she felt that, if philosophy tried to squeeze the universe into the petty size of the human mind, theology did cruder things still. But the question remained: Was there a causal connection between upheavals like earthquakes ...
... ordinary reader is the introduction, in which he gives amidst other matter the psychological explanation of the influence of the planets and states for what they stand in relation to the Indian Vedantic philosophy of existence. I have not seen elsewhere any exposition of the subject equally original and illuminative. Astrology is in the general mind associated with that class of subjects which goes... afterwards they put in their unexpected appearance and persisted. Another indicated very precisely that one of my future activities would be to found a new spiritual philosophy and its discipline; at that time I had no knowledge of philosophy or Yoga and no turn or inclination in my mind which could make the realisation of this prediction at all probable. These are only the most precise examples out of... not been able to destroy it; in Europe it has revived, even though its practice as a profession is punishable by the law, and in India it has always survived. It is not indeed the habit of educated Indians to profess explicitly their belief in it, they fight shy of that as a rule, but it is largely consulted by numbers of them, as also by many Europeans. This is an anomalous position which ought to be ...
... Landmarks of Hinduism The Veda and Indian Culture Glimpses of Vedic Literature The Portals of Vedic Knowledge Bhagavadgita and Contemporary Crisis Philosophy and Yoga of Sri Aurobindo and Other Essays A Philosophy of the Role of the Contemporary Teacher A Philosophy of Evolution for the Contemporary Man A Philosophy of Education for the Contemporary Youth... was Editorial Fellow of the Project of History of Indian Science, Philosophy and Culture (PHISPC). Currently, he is Education Advisor to the Chief Minister of Gujarat. Other Titles in the Series The New Synthesis of Yoga - An Introduction Varieties of Yogic Experience and Integral Realisation Significance of Indian Yoga - An Overview A Pilgrim's Quest for the... remain inevitable. Page 98 Kireet Joshi (b. 1931) studied philosophy and law at the Bombay University. He was selected for the I.A.S. in 1955 but in 1956, he resigned in order to devote himself at Pondicherry to the study and practice of the Integral Yoga of Sri Aurobindo and The Mother. He taught Philosophy and Psychology at the Sri Aurobindo International Centre of Education at Pondich- ...
... on, as the interior and exterior development proceeded the spiritual and psychic relation with one of these beings became more and more clear and frequent; and although I knew little of the Indian philosophies and religions at that time, I was led to call him Krishna, and henceforth I was aware that it was with him (whom I knew I should meet on earth one day) that the divine work was to be done.' And... determined to think otherwise.' Also, in a letter to another disciple, Dilip Kumar Roy, he wrote: 'And philosophy! Let me tell you in confidence that I never, never, never was a philosopher — although I have written philosophy which is another story altogether. I knew precious little about philosophy before I did the Yoga and came to Pondicherry —I was a poet and a politician, not a philosopher. How... November 1918 Is India Civilised? — December 1918 to February 1919 A Rationalistic Critic of Indian Culture — February 1919 to July 1919 A Defence of Indian Culture — August 1919 to January 1921 The last three series were later published under one title as The Foundations of Indian Culture. In 1918, at the end of the fourth year of the Arya, Sri Aurobindo reviewed all that had ...
... established system and detail, to work out all possible branches and ramifications, Page 355 to fill the intelligence, the sense and the life. The grand basic principles and lines of Indian religion, philosophy, society have already been found and built and the steps of the culture move now in the magnitude and satisfying security of a great tradition; but there is still ample room for creation... A Defence of Indian Culture A Defence of Indian Culture Indian Literature The Renaissance in India XIX Indian Literature - 4 The classical age of the ancient literature, the best known and appraised of all, covers a period of some ten centuries and possibly more, and it is marked off from the earlier writings by a considerable difference, not so much... calamity or the tragic return of Karma, a note that is yet not altogether absent from the Indian mind,—for it is there in the Mahabharata and was added later on to the earlier triumphant and victorious close of the Ramayana; but a closing air of peace and calm was more congenial to the sattwic turn of the Indian temperament and imagination. It is due to the absence of any bold dramatic treatment of the ...
... Novelists and Musicians Western Notions of the History of Philosophy It is very strange that in books on philosophy by European writers, even in standard textbooks like Alfred Weber's History of Philosophy, 1 there is no mention of any of the Indian philosophies. To the Western writer philosophy means only European philosophy—they begin with the Greek Thales and Anaximander, as if human... n. Plato had these ideas not as realisations but as intuitions which he expressed in his own mental form. There are many such thoughts in Plato's philosophy. Did he get them from Indian books? Not from Indian books—something of the philosophy of India got through by means of Pythagoras and others. But I think Plato got most of these things from intuition. 8 October 1933 Paul Brunton... Art and other matters. Now Chinese and Japanese art is recognised and to a less degree the art of India, Persia and the former Indian colonies in the Far-East, but in philosophy the old ideas still reign. "From Thales to Bergson" is their idea of the History of Philosophy. 2 May 1936 Plato Plato says [according to Weber, p. 86]: "The world of sense is the copy of the world of Ideas, and ...
... areas as diverse as Blake and Shakespeare Studies, Aryan Invasion Theory and Ancient Indian History, Overhead Poetry, Christology, Comparative Mythology, the Study of Hellenic Literature and Culture, Indian systems of Yoga, International Affairs, the question of the English language and the Indian spirit, Philosophy, Literary Criticism, Mystical, Spiritual and Scientific Thought, the Structure of Thought... languages and literature, especially the Hellenic culture, and had learnt Latin. Both had experienced a bout of atheism. Both shared an equal interest in Literature and Philosophy, while both turned in later life to the pivotal question of Indian history: the problem of the Aryan invasion. Both were attracted to spiritual and mystical poetry. Significantly, it was the city of Bombay that was to provide for... The Indian Spirit and Indian Poets and English Poetry containing correspondence between him and Kathleen Raine are. a critic's delight, full of insights and illumination. • Fifth, Sethna's considerable body of writing in the field of Indian history and archaeology has disproved the pernicious dogma of the Aryan invasion theory. His work The Problem of Aryan Origins: From an Indian Point ...
... Landmarks of Hinduism The Veda and Indian Culture Glimpses of Vedic Literature The Portals of Vedic Knowledge Bhagavadgita and Contemporary Crisis Philosophy and Yoga of Sri Aurobindo and Other Essays A Philosophy of the Role of the Contemporary Teacher A Philosophy of Evolution for the Contemporary Man A Philosophy of- Education for the Contemporary Youth... of Indian Culture, Vol.14, Sri Aurobindo Birth Centenary Library, Pondicherry, 1971,p.409 Page 108 Kireetjoshi (b. 1931) studied philosophy and law at the Bombay University. He was selected for the I.A.S. in 1955 but in 1956, he resigned in order to devote himself at Pondicherry to the study and practice of the Integral Yoga of Sri Aurobindo and The Mother. He taught Philosophy and... - kavyani kavaye nivacana. 4 The tradition of mystic elements in the Vedas has remained alive throughout the ages, and it is this tradition which is seen as a source of Indian civilization, its religion, its philosophy, its culture. It is, however, true that there was an external aspect of the Vedic religion and this aspect took its foundation on the mind of the physical man and provided ...
... of Hinduism The Veda and Indian Culture Glimpses of Vedic Literature The Portals of Vedic Knowledge Bhagavadgita and Contemporary Crisis Philosophy and Yoga of Sri Aurobindo and Other Essays A Philosophy of the Role of the Contemporary Teacher A Philosophy of Evolution for the Contemporary Man A Philosophy of Education for the Contemporary... identity." (III. L 1.-2. 3) In the history of Indian yoga, there was an interval between the period when the principal Upanishads developed and the period to which the episode of the Gita took place. During that interval, one of the principal schools of philosophy which developed was a system of the Sankhyan philosophy. The Sankhyan philosophy seems evidently to have been derived from the Vedic... Fellow of the Project of History of Indian Science, Philosophy and Culture (PHISPC). Currently, he is Education Advisor to the Chief Minister of Gujarat, Page 121 Other Titles in the Series The New Synthesis of Yoga - An Introduction Varieties of Yogic Experience and Integral Realisation Significance of Indian Yoga - An Overview A ...
... on, as the interior and exterior development proceeded, the spiritual and psychic relation with one of these beings became more and more clear and frequent; and although I knew little of the Indian philosophies and religions at that time I was led to call him Krishna, and henceforth I was aware that it was with him (whom I knew I should meet on earth one day) that the divine work was to be done. ... intellectual side of my work for the world.” ¹ In another letter to Dilip Kumar Roy he said : "And philosophy! Let me tell you in confidence that I never, never, never was a philosopher – although I have written philosophy which is another story altogether. I knew precious little about philosophy before I did the Yoga and came to Pondicherry – I was a poet and a politician, not a philosopher. How... well refuse; and then he had to go to the war and left me in the lurch with sixty-four pages a month of philosophy all to write by my lonely self. Secondly, because I had only to write down in the terms of the intellect all that I had observed and come to know in practising Yoga daily and the philosophy was there automatically. But that is not being a philosopher!" ² It is clear from his letter quoted ...
... The Veda and Indian Culture Glimpses of Vedic Literature The Portals of Vedic Knowledge Bhagavadgita and Contemporary Crisis Philosophy and Yoga of Sri Aurobindo and Other Essays A Philosophy of the Role of the Contemporary Teacher A Philosophy of Evolution for the Contemporary Man A Philosophy of Education for the ... From 2006 to 2008, he was Editorial Fellow of the Project of History of Indian Science, Philosophy and Culture (PHISPC). Currently, he is Education Advisor to the Chief Minister of Gujarat. Page 58 Other Titles in the Series The New Synthesis of Yoga - An Introduction Significance of Indian Yoga - An Overview A Pilgrim's Quest for the Highest and the Best ... 1972, pp. 78-80 Page 195 Kireet Joshi (b. 1931) studied philosophy and law at the Bombay University. He was selected for the I.A.S. in 1955 but in 1956, he resigned in order to devote himself at Pondicherry to the study and practice of the Integral Yoga of Sri Aurobindo and The Mother. He taught Philosophy and Psychology at the Sri Aurobindo International Centre of Education at ...
... Synthesis of Yoga and The Life Divine. 146. The Swamiji is an acknowledged authority on Indian philosophies, and particularly on Tantra. He collaborated with Sir John Woodroffe in his masterly exposition of the basic principles and practices of Tantric sadhana. He is equally at home in philosophy and science, and shows a true insight into the fundamental truths of both the branches of knowledge... What had appeared disparate, anomalous and. ambiguous was discovered as integral parts of an organic whole. Each strand of Indian spirituality, each phase of Indian culture, even each thread of the epic tapestry of ancient India was viewed and interpreted in a new light. Philosophy and history, allegory and legend, logic and satire, all came handy in a masterly dealing with the problems of national politics... editing the paper, Bande Mataram.” A strikingly sensitive evaluation of Sri Aurobindo's political work comes from an ex-professor of philosophy at the Baroda College, M.A. Buch, M.A., Ph.D., who writes in one of his books. Rise and Growth of Indian Militant Nationalism: "The most typical representative of Bengal Nationalism, in its most intense metaphysical and religious form, was ...
... the world was not manifested or "loosed forth" (as Indian spiritual metaphysics holds) from God's own being. Of course, "efficient causality" is not the only factor at work. Christian philosophy recognises also that God or Christ was the "exemplary cause" and the "final cause", but neither of these causes equates that philosophy to the Indian metaphysical position. A universe emanating from the... full of "fusionism". The truth of the integral mystical life is many-faceted. Sri Aurobindo has refused to make water-tight compartments and brought all the three great systems of Indian spiritual philosophy together in experiential terms. His words 52 are worth attending to: "God is the All and that which exceeds, transcends the All; there is nothing in existence which is not God... let me remind you, is not to be equated to the purely Spinozistic which tends to exclude the transcendent. Sri Aurobindo is not Spinozistic: the pantheistic element in his experience and philosophy is along Indian lines which take the transcendent fully into account, and it goes even beyond these lines because of his deeper knowledge of what ancient India called Satyam-ritam-brihat, Vijnana, Mahas ...
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