Wart eaters

All his life, Sri Aurobindo fought against the "illusion of the obvious" and sought to dislodge the positivist preponderance by ushering in the "logic of the Infinite." Spirituality, essentially, signifies this; and along with The Mother, he embodied this truth, thus crafting a miraculous integration of the temporal with the eternal. In heralding his pioneering role in the evolutionary ladder, his consistency and firmness is remarkable. Never before, we meet anyone else daring to shoulder the burden of the world in such a forthright manner. Both in theory and practice - and, also in visionary faculty- his verifiable contributions are incomparable and unparalleled. He is, verily, the epitome of earthly perfection.

If we have an unacademic at the other end out to survey the Himalayan range and height of this great Master with a tiny telescope, armed with unadulterated irreverence and quiverful of hubris, he, not surprisingly, will see only warts instead of the peaks. His slavish courtiers would cheer him up with roars of Eureka every time he discovers a new fault in the Master. Peer-reviewed academic journals and University Presses, then, make a beeline to grab his invaluable Sokal-esque output. Perfoming such a miracle, understandably, surpasses the Slumdog Millionaire narrative. [TNM55]

World Union hopes post-9/11

Memory of this (blood) red letter day will, undeniably and justifiably, linger throughout the century. More so, because of the ideological and theoretical churning that unleashed in its wake. Enlightenment ideals were perceived to be jeopardised by the Clash and End of History crashed back to square one. But what are the lessons after a decade?

Psychologically, mankind has not moved even an inch. Political, economic, and religious divisions have hardened further and disparities have widened. Falsehood relating to securities and investments are being traded with impunity. Currency manipulation is rampant and reverting to gold standard is being resisted. Overall, a sort of jungle law is being enforced by the dominant players. This, paradoxically, under the watchful eyes of thousands of analysts and professionals.

Free markets is a great idea, but local prosperity was ostensibly treated as one. In the face of challenges now, new modalities of protectionism are being promulgated.

An artificial geographical barrier in the domain of philosophy enforced by the universities, similarly, has caused immense harm. Instead of striving for integration of ideas, an unsavoury caste system persists to the detriment of global peace and harmony. Ironically, never anyone raises a voice in this regard.

Human unity, veritably, is a distant dream today, but the words of The Mother & Sri Aurobindo endow us with enormous hope. We own nothing sans aspiration, and lo, it's the hour of the unexpected. [TNM55]

Sri Aurobindo surpasses everyone

The role of time in Sri Aurobindo's philosophy and yoga is very crucial. Evolution, obviously, is hitched to time; and in yoga too we hear him telling oftentimes, "He is not yet ready" or something similar. This highlights his reliance on the future time as a remedy for the present woes. Such a teleological blueprint, however, fails the test of critical reason.

The best way to benefit from his philosophy, therefore, is to undertake a comparison with the major figures of Western thought. S.K. Maitra's pioneering studies are an indispensable guide in this respect. But they don't cover Phenomenology and subsequent streams. Husserl and Heidegger, however, can be accessed through J.N. Mohanty and J.L. Mehta respectively. But for the rest, no dependable specialist is in sight.

As far as a wholesome ontology is concerned, Sri Aurobindo surpasses everyone. So, as more and more attention is diverted towards India - NYT has a India blog now and Amazon is all set to set shop - his works will top the charts on sheer merit. More capable brains than has happened till now will ruthlessly dissect his utterances only to drop at their knees before him ultimately.

Encountering this prospect is not too far fetched. Blogosphere is agog with sophisticated debate at present as to the nature of reality. Sri Aurobindo has an eminent role in this with something prominent to say. The breakthrough can come at any time, and what was initiated by Wilber can reach it's logical end. Are we ready? [ TNM55]

Sauvik wants supervision

[Why can't entrepreneurs build parks for kids? Like the guy I met who said he is building a skating rink. They have privatised garbage collection - but they don't supervise the work, and much of the equipment is shoddy: little Mahindra trucks that won't carry more than a few kilos at a time. The ladies who work at street-sweeping in their uniforms are all sweet and very hard-working, but they have No Capital Equipment.][Bye Pondicherry, Thanks For Everything, And Some Final Reflections On The Problem That Is The State - ANTIDOTE by naturalorder@gmail.com (Sauvik) on Sep 5, 2011 10:19 AM]

Strangely, Sauvik wants supervision. [TNM55]

Reclaim the absolute significance of the single vote

[Response to Gail Omvedt: Nirmalangshu Mukherjee from Kafila Guest post by NIRMALANGSHU MUKHERJEE AUGUST 26, 2011

He pointed at the crowd to signal what an unarmed campaign of the people can achieve. No wonder Maoists are deeply worried. Clearly, the movement, still in its infancy, has an immense potential to churn Indian political order thoroughly. The huge task is to see how and whether this churning can actually get the parliament back to the people without (much) violence to reclaim the absolute significance of the single vote. Anna & Co will be long gone by the time that happens.] 

[I Am Now In The Local News (Sauvik) Fiscal Independence - For Pondicherry from ANTIDOTE by naturalorder@gmail.com (Sauvik)

I advised her to read my books, published by Macmillan India in 2000 and 2003 and available from flipkart.com - the first titled Antidote: Essays AGAINST The Socialist Indian State; and the second titled Antidote2: For Liberal Governance. If I may add, just for the record, the latter book was originally titled "Columns For Freedom" - but the Editor of Macmillan India who suddenly replaced Joseph Mathai insisted on a change of title.

Now, the second essay in my first book is titled "State! - or Why The Socialist Indian State Is A Predator." This should be fairly obvious to us today, especially if you read Madhu Kishwar's column of today highlighting corruption that plagues rickshaw-wallahs and street vendors throughout India.

But the political atmosphere in India in the 1940s and '50s favoured "State Socialism" as a means of "helping the poor." This, while the poor are debarred from "helping themselves."]

[prof vaidya: Why Anna's middle class has disdain for Parliament by nizhal yoddha aug 25th, 2011 CE Why Anna’s middle class has disdain for Parliament By R Vaidyanathan The tripod constructed by Jawaharlal Nehru consisted of socialism, secularism and parliamentary supremacy.

The socialism part went with Narasimha Rao, even though the word is still in our constitution, which declares us to be a socialist republic. Every elected representative is forced to swear by it, exposing us to total hypocrisy in running our polity.

The day the law was amended to deny alimony to Shah Bano, the edifice of secularism, too, developed a crack. In a society which considers everything, including trees and animals, sacred, the notion of “secularism” was anyway a bit stretched. It came down fully with the Ayodhya agitation. However, our constitution includes secularism in its preface. The word was inserted into the constitution during the emergency, and was not a part of the original statute.

The third leg of the Nehruvian tripod, the primacy of Parliament in making laws, was treated with an enormous amount of respect, even reverence. Members of  state assemblies and Parliament were called law-makers even though a good number among them do not know what kind of laws they make. The disconnect between our burgeoning middle classes and the so-called law-makers has been widening in leaps and bounds in recent decades. A great fault line has been developing for a while, and this hasn’t been noticed by blind political experts.] 

It has become impossible to keep track of all that is being written apropos the Hazare agitation, but the ideological churning that we are witnessing is without doubt a welcome phenomenon. The surprising aspect, however, is how some highly educated people are advocating things contrary to ordinary canons of fairness and common sense. We, on the other hand, have been consistently warning against this ill-conceived agitation and Savitri Erans should come out in the open to express their solidarity with the evolutionary forces. A momentous period in our lives, indeed! [TNM55]  

Adolescence, Ontology, & Obsolescence

[sifting the important from the unimportant from Object-Oriented Philosophy by doctorzamalek (Graham Harman)

All of us evolve over the years and change our tastes in one way or another. But there’s no avoiding the decisions. None of us load all philosophy books into an empty drum and choose our summer’s reading at random. We all have some sense, one that is constantly in development, of what we need to read and learn most urgently.] 7:26 PM 

Then what happens to the formulation which is heroically brandished as “the” Ontology? If it goes on evolving, then why should any adolescent brouhaha be taken seriously at the first place? A coat of humility, therefore, is a sine qua non for any quest of knowledge. Mapping the areas of ignorance is also a forthright way of approaching/avoiding them.

Be that as it may, the ontology of The Life Divine stands firm and supreme like the peak of the Everest. And the Invitation of Sri Aurobindo repeats perpetually, “Who will come with me? Who will climb with me?” [TNM55]      

Hazare & Leisure Economy

[The Hindu : Looking back at the Emergency HARISH KHARE Sunday, Sep 21, 2003 Magazine IN THE PAST

If history has to indict, as it must, J.P. for embarking upon a path for which he was neither organisationally nor politically nor even intellectually equipped, then what was Indira Gandhi's excuse for resorting to an extreme solution? In the Name of Democracy: J.P. Movement and the Emergency, Bipan Chandra, Penguin paperback, p. 384, Rs. 350. Tusar N. Mohapatra  -  5:22 PM, 5:43 PM]

[State vs Anna Posted By  Jug Suraiya   TOI 16 August 2011, 10:49 PM IST

Perhaps nothing exemplifies the gulf between the two Indias than the idea of the fast. In the privileged urban India of Hazare and his fans, fasting is a legitimate form of neo-Gandhian protest. In the other India, fasting is not a morally superior form of dissent; it’s a brute necessity and its name is starvation. 5:43 PM]

[Vinay Sitapati, a former journalist who is currently a graduate student at the department of politics in Princeton University, expands the logic some more in the Indian Express:

The new corporate middle class has little patience with the politics of dignity and identity that are — for better or worse — central to Indian politics. For them, the state is about providing services for which they pay with their tax money. Representation and social justice have little meaning. Consequently, they have contempt for electoral politics…. Is only ‘urban middle-class’ in love with Anna? from churumuri] 

Crowd behavior as flashed upon the TV screen gives the impression of a carnival. Hazare’s protest has turned out to be a fit pretext for coming out of the homes and thus escape boredom. Hence, the hegemony of Leisure Economy is a principal underlying factor.

Competitive careerism, on the other hand, is also driving various sections into the vortex of this protest industry. Aspiring politicians and media persons alike go for the kill, and between them there are any number of other vocations benefiting. One good thing that emerges from this whole chaos, however, is that the young adults of the country are receiving a crash course in Humanities and Political Science. [TNM55]      

Graham Harman's God

[sifting the important from the unimportant from Object-Oriented Philosophy by doctorzamalek (Graham Harman)

1. Not all of the things happening at any given moment in philosophy are of equal importance. Some will turn out to be decisive, others will eventually pass away without a trace.

2. None of us has the God-like power to know for sure which is which.

[larvalsubjects Says: May 27, 2007 at 4:17 pm

I am open to theoretical discussions, but only within a somewhat limited framework. When I discern that the subject is being changed from what I’m trying to write about and suddenly an entirely different set of issues is being introduced unrelated to the main claims I’m developing I get (rightly) annoyed.]

Who said there is no room for God within the OOO marquee? [TNM55]

Savitri Era Party denounces Hazare's agitation

The ongoing Telangana agitation is a reverse phenomenon of the mass movement against the Partition of Bengal in 1905. Hazare’s proposed fast demanding certain constitutional provisions, similarly, runs reverse to Gandhi’s fast preceding to the Poona Pact of 1932 to prevent some constitutional proposals. Partition or unification of states is, understandably, an emotional issue that easily ferments agitations. But, bringing constitutional matters to the street level is certainly a disservice to our democracy and nationhood.

Savitri Era Party denounces such strong arm tactics of the Hazare team and appeals to the youth of the country not to be associated with their crowd mobilization. [TNM55]       

Samuel Alexander and Nicolai Hartmann

[philosophical obligations from plastic bodies by plasticbodies

Leon has linked to an article which explores the question: is God necessary for Whitehead’s system? This raises the question: say you are presented with two metaphysical systems identical save for the fact that one includes God and the other omits God. Are we as philosophers obliged to favor the Godless system?

Whitehead and Catholicism Monday, August 8, 2011

Is God indispensable to Whitehead's metaphysics? The following article attempts to answer that question (pp. 666-669) as well as clarify Whitehead's relationship to Catholicism.

Norman Pittenger, "Whitehead and 'Catholicism'" Theological Studies 32 (1971): 659-70.]

Current ontological haunt in the blogosphere revolves around Bergson, Whitehead, Husserl, & Heidegger while two other influential thinkers are almost forgotten. They are Samuel Alexander and Nicolai Hartmann whom, fortunately, we meet in Maitra’s magnum opus, Meeting of East and West in Sri Aurobindo's Philosophy‎. [TNM55]

Ethics and aesthetics in Integral Advaitism

[Kant and Hegel, yet again from The Pinocchio Theory by Steven Shaviro

Or else, as I prefer — following Whitehead as I understand him — we can invert the order of the Critiques so that the 3rd critique comes first — becoming, as Whitehead put it, a critique of feeling, which makes the other critiques unnecessary — that is to say, aesthetics precedes cognition — we affect and are affected by other things aesthetically before we cognize those other things, and even (or especially) when we cannot cognize them adequately.

We cannot *know* things in themselves, or things apart from their correlation with us; but we can, as Harman rightly suggests, allude to them, i.e. refer to them metaphorically or indirectly. And we can, as well, be aesthetically *moved* by them — indeed, this is the primordial mode of actual contact among entities (and in saying this, I am espousing a Whiteheadian version of SR which differs from Harman’s object-oriented ontology).]

Sri Aurobindo also assigns the locus of ethics and aesthetics in widely differing regions, but significantly, they are united at the source in his unique Integral Advaitism. Shaviro’s “aesthetics precedes cognition” thesis surely seems to be a perceptive portrayal, but conceiving a too rigid distinction between how the two domains reign over us can be a bit dicey. [TNM]     

Greek translated into Latin entails a fall

[On Blanchot and Writing from Per Caritatem by Cynthia R. Nielsen

It can be argued, perhaps, that it was not until Blanchot, who lived at the junction of phenomenology and poststructuralism, and within the milieu of post-World War II French philosophy, that writing finally could be accorded its inherent ethical essence, that the intrinsic ethical nature of writing could be uncovered. Is it simply that thinkers since Plato never fully examined the phenomenality of written language? Perhaps so. Approaching an answer to such a question is beyond the scope of this project.

Nonetheless, we can most likely agree that Heidegger’s work on language began to set the stage for this rather late development that sought to locate ethics within writing. Heidegger’s verdict—“Die Sprache ist das Haus des Seins.” —begins to reveal not only the ethos (ήθος qua dwelling—das Haus—as well as ethics) of language but also—and equally important to Blanchot’s project—the daof Dasein, the thereness of human being which Blanchot, by way of Lévinas, will come to understand as the terrible il y a of non-relational, neutered ontology.

For both Lévinas and Blanchot, language serves as the only escape from neutered being. Lévinas comes to understand, at least initially, dialog and conversation (interpellation) as the site where relational metaphysics (ethics) can occur. We need to remember, however, that for Lévinas, one’s subjectivity is always already riddled with alterity. That is, I cannot (ever) be myself without the (prior and primordial) dispersion of identity across the differential field of otherness.]

[(title unknown) from enowning Iain Thomson on the Meyer Roman fountain poem.

 “The Origin of the Work of Art” make the contentious case that this ontological diminution “begins” when concepts central to the ancient Greek understanding of being get translated into Latin without a full experience of what those concepts originally revealed. Hence the obvious appeal for Heidegger of Meyer's suggestive line: “Veiling itself, this [first basin] overflows / Into a second basin's ground”. What remained of these ontological “riches” in the medieval world was then transposed into and reduced further in the modern epoch which, like the fountain's third basin, stands at the furthest remove from its original source.

It thus seems clear that Heidegger included Meyer's poem because he believed it suggestively illuminated the way the history of being unfolds as a history of decline, a “fall” which results from this history's increasing forgetting of the source from which it ultimately springs—the Ur-sprung or “origin” of Heidegger's essay's title—in a word: “Being” (Sein), Heidegger's famous name for the source from which all historical intelligibility originates (by way of the disclosive “naming-into-being” which Heidegger understands as the “poetic” essence of art). Pp. 68-70]

[Nissim Ezekiel, poet of human balance books.google.com Harish Raizada - 1992 - 196 pages - He has no hesitation in describing even P. Lal and Pritish Nandy as poetesters. Ezekiel does not spare even old reputed Indian English poets who had earned wild acclaim both in India and abroad. He is highly critical of Sri Aurobindo ...]

The verdict of renowned people like Nissim Ezekiel and P. Lal on Sri Aurobindo’s poetry is well-known, but we treat them as trash. 20^th Century Philosophy, similarly, is the crest jewel of human thought and longing, and hence, overlooking stray critical comments pertaining to it would be more rewarding for young learners. [TNM55] 

They are dear to us especially for this nearness

[Unconditional love Times of India, Jul 18, 2011, Dada J P Vaswani defines the relationship between guru and disciple.  

The Mother from Aurobindo Ashram, Pondicherry, had a clear vision of her guru and she set out in search of him. You don't have to choose. The choice lies with God. A disciple is the one who believes, for whom his guru is everything.]

The contribution of The Mother & Sri Aurobindo to the 20th Century theory and practice is complex and wide ranging. Hence it is befitting that diverse layers of their influence would be studied with appropriate academic rigour and diligence through varied lenses catering to multiple interests. Their being the Divine and Supreme Gurus doesn’t invalidate the elaborate human action that they have performed so compassionately. They are dear to us especially for this nearness which conceals the greatest appeal and within the overarching safety of which we may well stare at them form whichever angle we feel like. [TNM55 - Comment Re: Integral Leadership by Anurag Banerjee Permanent Link]

Smith’s butcher is no longer a lone agent of pastoral vintage

One of the basic rules of investment is: Let your money work for you. Thus Adam Smith’s the butcher, the brewer, & the baker are no longer lone agents of pastoral vintage but rather are multiple actors representing various asset classes of their diversified portfolios. This has contributed immensely to the complexity of modern economy as the normal human sentiments like greed and fear are not the predominant drivers.

Voluntary simplicity, similarly, exerts an unusual influence upon the life of a nation when practiced on a large scale. Thanks to our modern religious teachers, austerity per se has ceased to be seen as a virtue. The Mother & Sri Aurobindo's unequivocal stand on money and economy is a distinct manifesto for the future world to follow. Savitri Era Party endeavours to disabuse people of discredited economic ideas. [TNM55] 

Mistrust permeates the Ashram fraternity

[Comment posted by: RY Deshpande

We hope that all the Savitri drafts, particularly in Sri Aurobindo’s hand, are absolutely safe. We also hope that there is no tampering done with them. ~ RYD]

Subhas insists that everything is hunky-dory in the Sri Aurobindo Ashram, Puducherry while we suspect hanky-panky. The comment above is testimony to the mistrust that permeates the Ashram fraternity and how those at the helms have abdicated all obligations of accountability and transparency. “Dignified silence” is proving to be the antithesis of “the universal laws of decent behaviour.”

We can ill afford, at this juncture, to leave things to The Mother & Sri Aurobindo and sit tight. Now is the time for unified collective action and mobilizing public opinion. [TNM55] 

Wrestling with a ghost is a bewildering proposition

Sri Aurobindo has liberally used imaginary dialogues in prose as well as poetry in his inimitable style.  Sri Aurobindo: A Dream Dialogue with Children by Nirodbaran & Freedom and Future—an Imaginary Dialogue with Sri Aurobindo by Daniel Albuquerque come to the mind in this context.

Wrestling with a ghost is a bewildering proposition and Subhas’ invitation for spinning imaginary dialogues with an imaginary character is undoubtedly an unenviable situation. At any rate, it is gratifying to learn that our quantum of muck is woefully insufficient to move the mandarins and hence we multiply our decibel level. [TNM] 

Wilkinson's yeoman's service

From Tusar N. Mohapatra tusarnmohapatra@gmail.com date 27 June 2011 11:37 subject Re: your friend Wilkinson

Yes, I read it yesterday. But if the authentic Vedic is what the photograph in the report below suggests, then I think Wilkinson is doing a yeoman's service in inculcating some kind of rational culture among people. His theory is open to contest and on the "Third" front, I think, they are going slow and have understood the futility of pushing the "line" of thinking.  

http://www.thehindu.com/todays-paper/tp-national/article2137804.ece

Propagating various yoga systems and endorsing their esoteric aspects, similarly, is one thing, I feel, is dishonest. It breeds confusion and complacence among the gullible. [TNM55]

Bishnu's three strides

Release of Bishnu N. Mohapatra’s collection of Poems at IIC Annexe yesterday turned an occasion for contemplation on ontology. Musing on the title of the book, Mu Jebe Nathibi, G.K. Das recalled Sartre’s Being and Nothingness as well as Derrida’s notion of absence/presence. Further delineations on Time touched Dickens, Tagore, and also J.P.Das who happened to be in the chair. Kapila Vatsyayan added her familiar inscrutable two cents while pouring sympathy profusely upon the poet. Hindi translations of three pieces read out by Rajendra Prasad Mishra evoked ready appreciation. [TNM55]

No escape from the Divine

Several events occurring during the last 50 years compel us to think in terms of cosmology, and teleology. The foremost, of course, is man landing on the moon. Cloning of Dolly is another. The recent tsunami in Japan affecting a nuclear plant is certainly a frightening episode. The spectre of Global warming too baffles our understanding, and we safely put all these considerations at the door of science.

The Mother & Sri Aurobindo don’t permit us taking such an escapist route. They hammer it into our minds that the Divine is the core. Remembering them intermittently thus tantamount to a definite Divine-centric ontological perspective. There can’t be any trade-off for this therefore, howsoever valuable and respectable the other might seem. The suffocating secular outlook of the rationalists is a hollow cloak which needs to be dumped for ever. [TNM55]   

Odisha needs Posco

[More join protest against land acquisition for Posco  The Hindu - Prafulla Das - ‎Even as the Orissa government was set to resume land acquisition for the controversial Posco steel project in Jagatsinghpur district on Monday, political support for the anti-Posco agitation further grew on Sunday with a large group of Bharatiya Janata ... 'My father died for the cause, now it's upto me, my sister and mother' Hindustan Times It's force vs children at the POSCO agitation zone NDTV.com]

Emotionally charged human interest accounts of the agitation are doing the rounds. But should a surgery be abandoned on the basis of the protestations of a patient undergoing pain? [TNM]  

What is Enlightenment? & What is to be Done?

[re: Heidegger Kitsch from Object-Oriented Philosophy by doctorzamalek (Graham Harman) By now most people are familiar with the concept of Heidegger Kitsch: the aping of Heidegger’s verbal mannerisms without the soul of the thing being there. …

It’s one of the reasons I think a time is ripe for a return not to “minor” but to the “major” thinkers with whom Deleuze doesn’t do enough: Plato, Aristotle, Aquinas, Leibniz]

Harman’s scalpel moves with precision to lay bare the myths of Western Philosophy. But the question, What is Enlightenment? is yet to be answered satisfactorily. Sri Aurobindo is the missing link of the Continental-Analytic disconnect. He also holds the key to the Continuum-Discrete conundrum.

Thus, the next important question is, What is to be Done? Delinking philosophy from geography looks like the best remedy. The colonial hangover of treating India as untouchable must go. If Western Philosophy wishes to rescue itself from the present moribund state, then it must engage with Sri Aurobindo. Make no mistake about it, Nanyah pantha vidyate ayanaya (No other path exists at the moment). [TNM55] 

The Life Divine after After Life

[More on (or against) biopolitics from The Pinocchio Theory by Steven Shaviro

Indeed, the very idea of “life” in Western thought and culture is an exceedingly problematic one, as Eugene Thacker demonstrates in his brilliant recent book After Life. … The nineteenth century vitalists wrongly claimed that there was some sort of basic distinction between life and nonlife. They imagined some special process that drove living things, in contrast to the merely mechanistic forces that were supposedly all there was to the inanimate world.

Today, this dualism is inadmissible. We should rather say, following Whitehead — and also Latour, Bennett, and the speculative realist philosopher Iain Hamilton Grant — that all materiality, or all of existence, nonliving as well as living, is intrinsically active and agential. It might be better to say, not that everything is alive, but that everything thinks in one way or another. This is the thesis, not of vitalism, but of panpsychism.]

If Western thought finally discovers The Life Divine in the twenty first century that would be a great prospect. With uncompromising explorers like Shaviro, It seems that it will happen sooner than later. [TNM55]

Commenting on current affairs

From Tusar N. Mohapatra tusarnmohapatra@gmail.com Date 18 June 2011 11:38 subject Re: UNIFEM's Programme on Women's Political Leadership and Governance in India and South Asia- Examples, Advice.

You have touched upon a number of issues and it won’t be proper to look at them through the same lens. Similarly, the rise of the five women CMs can’t necessarily be seen as a leap forward for gender empowerment. I am glad that you are spreading awareness on this question but it will be better if you publish your definite views on the web. Commenting on current affairs also will sharpen your thinking. That, I think, will be empowering for you, and many others through you. [TNM55]

Six years of Savitri Era Learning Forum

From Tusar N. Mohapatra tusarnmohapatra@gmail.com to Joy Roy Choudhury e.aryans@gmail.com cc Jitendra Sharma aurofrance@gmail.com date 18 June 2011 08:00 subject Re: Savitri Era Learning Forum

Thanks Joy for the encouraging words. Thanks to Google, SELF could overcome the dominance of the official media and a lot many things came to public notice. But our online population is still a miniscule, and the language barrier is a fact for many.     

The phrase “Savitri Era” needs to be popularised for easy identity “for all Sri Aurobindo and Divine Mother followers” and Jitendra, through his blog, has extended a helping hand. As for the socio-political matters, I am ploughing a lonely furrow with much trepidation. All the best. [TNM55]