Tweets by @SavitriEraParty
She the Supreme and substituteless - I have not found any other source or resource as an alternative recourse till now https://t.co/OfZAZYTiIx
Bipin Chandra Pal contemplated an association of free nations - Forerunner of secular nationalism By Subrata Mukherjee https://t.co/GhwXnsmSoo
@Sudarshan_Mlth @a_r_j_u_n @ Each person is an opportunist and guards self interest. No point in blaming politicians who manipulate always.
@maidros78 Historical fiction and history are not the same thing. I don't know why you throw away the critical perspective in this respect.
@a_r_j_u_n @sarkar_swati @maidros78 @dikgaj @jainnahush Why Hindutva votaries dream of a Great Leader or try to thrust greatness on pigmies?
@a_r_j_u_n Democracy should be content with the elected leader. S/he may or may not turn out good. (Great Leader has fascist connotations!).
History and Mythology celebrate Monarchy and the empires. Democracy is about ordinary human beings, their concerns, and living with dignity.
Invoking the memory of one or the other past heroes is of no avail. Right lessons have to be taken from those alive by eschewing party line.
There can't be a more reliable indicator of the future than Sri Aurobindo's broadcast from Trichy on August 14, 1947 https://t.co/rZhvyUYIvJ
Intellectuals and political parties in India unfortunately continue to ignore Sri Aurobindo & his #FiveDreams outlining shape of the future.
Only Sri Aurobindo's Spiritual philosophy has the potential to trounce Marxism, Hindutva, and other religion based political mobilisations.
SAARC can really be called representative when the States of India become independent and join it as equal partners in a true Federal spirit
@yugaparivartan @OGSaffron @NumbYaar @_Mauna_ @Marut_ @Parikramah This admirable thread proves why everyone should read Sri Aurobindo deeply
@yugaparivartan @OGSaffron @NumbYaar @_Mauna_ @Marut_ @Parikramah Read "The Clasp of Civilizations" by Richard Hartz https://t.co/gQRfA1936U
@yugaparivartan @OGSaffron @NumbYaar @_Mauna_ @Marut_ @Parikramah Intellectualism is not the issue; it's Physicalism https://t.co/K49p1CyFuw
Amidst too many National and International concerns, let's not forget that granting Sovereignty to States is an urgency & must be addressed.
@harshmadhusudan Please support our campaign for abolishing the Central Govt and granting Sovereignty to the States. https://t.co/dZoVQybOE8
rainbOwther: Empathy, fantasy, and emancipation https://t.co/3AB2rT63Lo
@Bhediya_ @arvindneela @doubtinggaurav Granting Sovereignty to the States by abolishing the Central Govt and SC is the most needed solution.
@tvayi_kimviryam Do you see Dayananda & Sri Aurobindo aiding such a project or there are contradictions? Or, your notion of Hindu different?
@tvayi_kimviryam Well, their historical significance apart, how much their legacies are compatible or contribute qualitatively for H future?
Archeology and Anthropology valorise the past and the given but The Mother & Sri Aurobindo declare no confidence and vote for next Evolution
The more the Parliament is kept outside of deciding present happenings and secrecy scores over transparency the more Democracy gets crippled
Government set up through Democracy is simply a means and the moment it's treated as an end in itself and must be saved, Democracy is doomed
20th Century philosophy has admirably exposed hollowness of certainty claims amidst which The Mother & Sri Aurobindo stand as firm pillars.
Ideological churning is on in India and America on political front which has been foisted by Evolution in its march towards A Greater Dawn.
Rational questioning has limits (like Yajnavalkya telling Gargi her head would explode) and so Sri Aurobindo stressed on faith and surrender
@bipinteger I don't think you are through The Life Divine yet from cover to cover. Three pages a day & you are done by the end of next year.
@MukulAgarwal66 @ekvichar_ You may watch YouTube released by @sabhlok read his blog if interested in sane arguments regarding demonetisation
Central Govt is a disaster. States must become Sovereign Republics so that people get back their spirit of entrepreneurship and risk taking.
People of the States bordering foreign countries benefit from variety of legal/illegal trades whereas States like Odisha suffer interminably
@muthushiv Nationhood is not only about investments or doing well. Further, your parameter for measuring prosperity leaves out actual poor.
Population has grown four times since Independence and hence Democracy and Development are spread thin. States must be granted Sovereignty.
Huge population has made India unmanageable and thus an anomalous Democracy. High time the States and Regions are made independent Republics
Central Govt is India's problem. Just scrap it and allow the States their due nationhood and genuine democracy so that people regain esteem.
@bhoopalp Multiple nations operated before the British forged them together. States with own language and optimum population are fit nations
@bhoopalp Unification is not a virtue when it comes to different nations. EU model of federal structure is most suitable for States of India
@bhoopalp You are entitled to your Nationalist feelings but there is no other Democracy with such a huge population. So division necessary.
@bhoopalp There is no fixed definition of a nation but the States of India can easily be categorised as nations on linguistic criteria alone
@bhoopalp We hold diametrically opposite views and so any conversation is fruitless. You may read my blog if interested in detailed argument
@bhoopalp My views evolve as I grapple with current events. A Mahabharata Federation, however, can be seen in consonance with World Union.
@bhoopalp Problem may not be the right word. The Centre is a Colonial legacy and hence superfluous. States are sufficient to rule themselves
Leading 1.3b people is an illusion as no individual can rise to such heights. States of India as Sovereign nations is the best alternative.
India entails too much of uniformity imposed upon 1.3b population. Central Govt. needs to be dissolved with States emerging as free nations.
Being a nation of unprecedented size as a Democracy, India poses a problem and a risk. Why a single individual should be allowed to rule it?
3. Progress is an unalloyed good thing. That belief is a fairly recent one, and it's always had opponents https://t.co/LSrIDn60ih
In an earlier dispatch, I had alluded to a course I enrolled for. Called Theory U, it insists we discard all existing methodologies of learning. This is because all of what we learn is anchored in the past. What, instead, if we were to let go and begin by connecting with the moment we are in?
In letting go of our past, we let go of all biases and prejudices. Engagement begins by listening deeply to all of what is going on around us. It then frees us up to imagine what possibilities can exist in the future. When looked at from a philosophical prism, it is both Buddhist and Socratic. Buddhist because you live in the moment and let go of all else. Socratic because you question and test every assumption. On paper, the course sounds easy. In practice, it is incredibly tough for various reasons.
A Dialogue On Civilization. Written by -C.E.M. Joad. MYSELF: I am trying to write a book on civilization and I want to find out what being civilized is.
UN News Centre - Nov 17, 2016 World Philosophy Day takes place every November 17
November 2016 – Marking World Philosophy Day, the United Nations Educational, Scientific and Cultural Organization ...
Traditionally, philosophical thinkers hold that astonishment is at the root of philosophy – the discipline stems from our natural tendency to be astonished by ourselves and the world in which we live. Philosophy teaches us to reflect on reflection itself, to question well-established truths, and to verify hypotheses in order to find conclusions. This kind of inquiry has been practiced for centuries in cultures around the world and has generated the basis for critical, independent, and creative thought. “Philosophy does not offer any ready-to-use solutions, but a perpetual quest to question the world and try to find a place in it,” explained Ms. Bokova. “Along this road, tolerance is both a moral virtue and a practical tool for dialogue.” World Philosophy Day is of particular importance to the United Nations as it provides conceptual bases of principles and values on which world peace depends: democracy, human rights, justice, and equality.
7. VEDA OF THE BODY 4.1 Health – A Dynamic Equilibrium the same symptom means different things to different specialists and albeit even gets cured equally well or equally badly by them. Even among the super-specialists there is such a disagreement that it will be no exaggeration to say that the doctors today are becoming less comfortable with the living patient and are more at ease while dealing with dead tissues, observing their pathologies under the microscope. 4.2 Illness – An Inner Disequilibrium (Part 1) Modern medicine has indeed begun to admit, however obscurely and in a limited way, the role of faith and will in health and healing. When we observe in this way, we find that an illness is a pointer. But a pointer to what? Not only of a biochemical imbalance but of a deeper imbalance, a more fundamental disequilibrium, a deeper malady seated in our mind and life.
Secular intellectuals obfuscate the obvious, by which I mean, they use every intellectual argument to undermine what is pretty obvious to the common man. Of late, the idea of breaking India has been flaunted by the secular brigade under the cover of free speech... Imagine what would have happened to the country if it was left to this band of berserk intellectuals! They would have shouted themselves hoarse, “To ensure human rights, give Kashmir to Pakistan, hand over Arunachal Pradesh to China, form a Dalitsthan for the backward caste, a Naxalsthan for the Red soldiers and carve out another mini Pakistan.” Then they would have enthusiastically proceeded to redefine the borders of India according to the democratic aspirations of people.
- Sri Aurobindo on Gandhian Ahimsa
- Beloo Mehra
Having suffered terrible and horrific losses of life and property due to Pakistan-sponsored terrorism, India now finally wakes up to her long-lost Kshatriya power to defend herself. But sadly this is also the time when a group of self-serving folks in India — from mediocre film actors to out-of-work politicians, from out-of-fashion journalists to ordinary wannabes whose hearts only bleed selectively — start speaking of threat of ‘war’ or ‘escalating tensions’ or such things... This post is directed to such sleeping ignoramuses. It is time they wake up from their tamasic, dark slumber and instead of merely mouthing soul-less slogans of non-violence and peace learn a bit of the history, particularly about the history of wars between India and Pakistan.
Oct 2, 2016 - It is even suggested that he was a forerunner of the gospel of Ahimsa. This is quite incorrect. Sri Aurobindo is neither an impotent moralist nor a weak pacifist.
In fact, as the master himself points out, either the absence of a critical insight or the lack of inward vision would result in simple veneration or drastic dismissal. This also brings us to the situation of the self-styled unbeliever who dismisses the entire oeuvre of Sri Aurobindo as crass non-sense significantly because they are the products of a different generation, belong to a different order of discourse, and they revolve around spirituality which is decried in an age of commercial capitalism and market economy. To corroborate their dismissal they would also draw parallels with the simple-minded consumer mentioned earlier who claims to be “illuminated” and “blessed” on simply visiting the Ashram at Pondicherry, praying for a few hours at the Samadhi, or elsewhere, and browsing through a book or two from off the shelves. There are of course innumerable poetasters also who read and “interpret” Sri Aurobindo in order to pick holes in his arguments and proffer them as critical interpretations! They hardly matter in the long run. Spirituality and critical enterprise sometimes appears to run counter too. How does one resolve these issues?
Now to return to the inquisitive reader. The works of Sri Aurobindo—the texts as we have them now—are increasing by the day, on account of the archival research that goes into it. The secondary or interpretative scholarship also is increasing alongside. There are also enterprising scholars who engage with the works of Sri Aurobindo for securing a PhD degree for themselves. Many of them stray into the master’s works for want of anything else or simply on account of writing on an Indian author in English (the resource materials are also fairly vast indeed!) The range of Sri Aurobindo is such that he could satisfy any scholar in almost any field whatsoever. So then sociologists, historians, philosophers, literary theorists, psychologists, anthropologists, cultural theorists, Sanskriticians, Indic scholars, life scientists, cultural geographers—you name it, they are all there! There is nothing wrong, sinful, or clever about exposing the works of Sri Aurobindo to the inquiries of different disciplinary methodologies. This goes to prove the inexhaustibility of Sri Aurobindo’s scholarship and contribution. But the moment some too enterprising devotee steps in and cautions the “unwary” and the “radical” thinker of stepping into mined territory, Sri Aurobindo scholarship suffers unduly.
For the most, even among those so called self-styled scholarly inquires into Sri Aurobindo one finds little or no scholarship apart from what gets reflected from the master’s own skill and vision. I would like to classify these sorts of forays in general into two sets: as mere descriptive essays, and interpretative monographs. The first type usually ends up quoting Sri Aurobindo in large chunks and leaving the quotes as self-explanatory. The examiners also would find it easy to sanction degrees and diplomas to these “devotional” scholars and their dissertations unquestioningly. The second type would bring in some comparative elements quite tentatively and with great care for fear of crushing the master’s words (quite unwarranted, no doubt!) and make sure that Sri Aurobindo’s position is uniquely preserved even in the course of the textual arguments. These self-styled scholars then parade as arch Aurobindonians never ever casting a single glance at either Sri Aurobindo’s works or their own (mis)readings ever afterwards.
Sri Aurobindo might be his own interpreter or rather his works could stand testimony to their own insights—but scholarship is indeed something more demanding than submissive commentaries, surreptitious asides, or supportive descriptions. Considering the fact that Sri Aurobindo himself was a master at critical thinking and encouraged anyone who came under his spell to further the intellectual realm, these self-professed Aurobindonians are wont to cause more damage than necessary. Sri Aurobindo certainly is a demanding intellectual, a radical mystic, who needs to be taken a little more seriously rather than left to defend himself in these so-called critical dissertations which are nowhere near to what he himself would have acceded to.
Over the last four decades after the birth centenary volumes (SABCL) were released, scholarship in and around Sri Aurobindo studies have certainly increased many folds. However, I am yet to come across evidences of critical writing of the level of a Sisir Kumar Ghose or a K D Sethna or a Srinivasa Iyengar.
Derrida does what philosophers have always done: he starts with reasonable, plausible premises and then follows them out to conclusions that seem bizarre, especially if you leap right to the conclusions... He believes that language is inherently unstable and that a text’s meaning is always open to more than one legitimate interpretation (not infinitely open—readings must be based on what is actually written), and he shows this occurring in his own writing, playing with language and emphasizing ambiguities... Derrida, however, gets consigned to the children’s table because it looks like he’s just throwing food and making rude noises... I would point to his innovative views on and practice of reading and language in general, which go far beyond formulaic descriptions of deconstruction. I would also point to his ideas about the contradictions, instabilities, and paradoxes inherent in many of the ideas we take to be stable and unproblematic.