Relevant bibliographies by topics / Aurobindo Ashram

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Academic literature on the topic 'Aurobindo Ashram'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Aurobindo Ashram"

1

Heehs, Peter. "Sri Aurobindo and his Ashram, 1910–2010." Nova Religio 19, no. 1 (2015): 65–86. http://dx.doi.org/10.1525/nr.2015.19.1.65.

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The Sri Aurobindo Ashram was founded by Sri Aurobindo Ghose and Mirra Alfassa as a place for individuals to practice yoga in a community setting. Some observers regard the ashram as the center of a religious movement, but Aurobindo said that any attempt to base a movement on his teachings would end in failure. Nevertheless, some of his followers who view themselves as part of a movement use mass mobilization techniques, litigation and political lobbying to advance their agenda, which includes the dismissal of current ashram trustees and amendment of the ashram’s trust deed. In this article, I examine Aurobindo’s ideas on the relationship between individual and community, and I sketch the history of the ashram with reference to these ideas. As a member of the ashram, I approach this study from a hybrid insider/outsider stance.
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Wolfers, Alex. "Born Like Krishna in the Prison-House: Revolutionary Asceticism in the Political Ashram of Aurobindo Ghose." South Asia: Journal of South Asian Studies 39, no. 3 (2016): 525–45. http://dx.doi.org/10.1080/00856401.2016.1199253.

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Virani, Nikhil. "Growth patterns and secular trends over four decades in the dynamics of height growth of Indian boys and girls in Sri Aurobindo Ashram: A cohort study." Annals of Human Biology 32, no. 3 (2005): 259–82. http://dx.doi.org/10.1080/03014460500068261.

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Brill, Jo. "F. Grimal, V. Venkataraja Sarma and S. Lakshminarasimham: Pāṇinīyavyākaraṇodāharaṇakośaḥ; La grammaire paninéenne par ses exemples; Paninian Grammar through Its Examples. Vol. IV: Taddhitaprakaraṇam; Le livre des dérivés secondaires; The Book of Secondary Derivatives (prathamabhāgaḥ dvitīyabhāgaḥ ca; première et deuxième parties; first and second parts). (Rashtriya Sanskrit Vidyapeetha Series, nos 302 and 303; Collection indologie, vols 93.4.1 and 93.2.2.) xvi, 1397 pp. Pondicherry: Sri Aurobindo Ashram Press, 2015. ₹570 each. École française d'Extrême-Orient: ISBN 978 2 85539 219 6; 978 2 85539 222 6. Institut français de Pondichéry: ISBN 978 81 8470 209 5; 978 81 8470 214 9." Bulletin of the School of Oriental and African Studies 81, № 1 (2018): 152–54. http://dx.doi.org/10.1017/s0041977x18000034.

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5

Chanda Rani. "A Study of Educational Vision of Aurobindo Ghosh." International Journal of Indian Psychology 5, no. 1 (2017). http://dx.doi.org/10.25215/0501.125.

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Philosopher Aurobindo Ghosh (1872-1950) was a great philosopher and educationalist. He can be viewed as a 20th-century renaissance person. He was born in Kolkata, India and completed his education from England. He built an Ashram which is famous as ‘Aurobindo Ashram’ all over the world. His philosophy of life was based on Vedas and Upanishads. He emphasized that Education should be in accordance with the need of our Modern life. The present paper highlights the Philosophical contribution of Aurobindo in education. This paper emphasis on educational concept, Aims of education, curriculum, methods of teaching, teacher-taught relationship, discipline and finally the implementation of Aurobindo’s philosophy of education in the modern era.
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Ali Seikh, Dr Hazarat. "PHILOSOPHICAL THOUGHTS OF AUROBINDO: ITS IMPACT ON MODERN EDUCATIONAL SYSTEM." International Journal of Engineering Applied Sciences and Technology 5, no. 8 (2020). http://dx.doi.org/10.33564/ijeast.2020.v05i08.035.

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Aurobindo Ghosh was a multifaceted genius – a great philosopher, a freedom – fighter, an eminent educationist and a true Yogi. He started his journey as a political thinker and became a spiritual integralist. He showed us the path to the highest spiritual growth. His educational philosophy was based on his philosophy of life i.e., on brahmacharya, practice of Yoga and spiritual penance. He believed in integral education, based on his philosophy of education, leading man to the fullest extent through harmonious development of his self – physical, vital, mental, psychic and spiritual. He translated his ideals into a system of education through his Pondicherry Ashram School, now named as Auroville.
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"Long-Term Spiritual Growth and its Influence on Professional Endeavor." International Journal of Transpersonal Studies, no. 37-1 (September 1, 2018): 226–44. http://dx.doi.org/10.24972/ijts.2018.37.1.226.

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This paper presents a qualitative study of how long-term practitioners of Integral Yoga working in four fields of professional endeavour—business management, education, health care, and the arts—have applied Integral Yoga in their work and how they perceived its influences. The paper gives a brief overview of the nature of Integral Yoga, especially its aspect of karmayoga, and an explanation of the study’s method which involved semi-structured interviews with 12 residents or regular visitors to the Sri Aurobindo Ashram or Auroville. Ten common themes were identified which emerged in at least three of the interviews and in at least two fields of work. The report of the findings focuses on the participants’ lived experiences of Integral Yoga and its perceived effects in their various fields of work.
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Books on the topic "Aurobindo Ashram"

1

Roshan. Sri Aurobindo in Baroda. Sri Aurobindo Ashram, 1993.

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2

Mukherjee, Jugal Kishore. Sri Aurobindo Ashram: Its role, responsibility, and future destiny, an insider's personal view. Sri Aurobindo International Centre of Education, 1997.

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Dāsa, Cittarañjana. Se prastharū e prasthakū: 'Māā' bahira sānnidyare. Pathika Prakāśanī, 2009.

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4

Die Aurobindo-Bewegung: Bestandsaufnahme und Strukturen in feldtheoretischer Perspektive. P. Lang, 1988.

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5

Dāsa, Bimaḷa Prasanna. Paṇḍicerī eka svīkārokti. Oḍiśā Buk Shṭora, 1991.

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With Medhananda on the shores of infinity. Sri Mira Trust, 1998.

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7

Lorenzo, David J. Tradition and the rhetoric of right: Popular political argument in the Aurobindo movement. Fairleigh Dickinson University Press, 1999.

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8

Mother's chronicles. Institut de Recherches Évolutives & Mira Aditi, Mysore, 1985.

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9

Saint Hilaire, Paul, d. 1954., ed. Itinéraire d'un enfant du siècle: Correspondance de Pavitra avec son père, 1918-1954 : de l'Ecole polytechnique à l'Ashram de Sri Aurobindo, de Paris à Pondichéry via le Japon et la Mongolie-Intérieure. Buchet Chastel, 2001.

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10

Marrodán, Mario Angel. El renuevo de la víspera. Ediciones Cardeñoso, 1993.

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Book chapters on the topic "Aurobindo Ashram"

1

"Eleven ‘Yogi-doctors’ and Occult Healing Arts: Holistic Therapeutics at Sri Aurobindo Ashram." In Healing across Boundaries. Routledge India, 2015. http://dx.doi.org/10.4324/9781315656328-19.

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Kämpchen, Martin. "Relationship of the Ecole d’Humanité with India." In Indo-German Exchanges in Education. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190126278.003.0004.

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There were several links between India and the Ecole. The most important of these have been discussed in this chapter. Aurobindo Bose was among the early students of Rabindranath Tagore’s Brahmacharya Ashram in Santiniketan. He was later also a part of the Ecole. In 1930, it was Aurobindo Bose who urged Tagore to visit the school. During his later life, he became attached to Edith Geheeb and lived at the Ecole d’Humanité as a permanent resident until his death. Edith Geheeb felt inspired by Indian philosophy which she first studied with V.N. Sharma and Alwine von Keller. Edith was in touch with two senior monks of the Ramakrishna Mission— Swami Yatiswarananda and Swami Nikhilananda. She was their loyal student, devotee, and supporter until their demise. In 1953, the two sons of Indira Gandhi, Rajiv and Sanjay, were admitted to the Ecole for several months while their mother was on a diplomatic mission. This resulted in a prolonged and affectionate correspondence between Edith Geheeb and Indira Gandhi. During that time, the Geheebs also met Jawaharlal Nehru in Geneva. Edith was deeply interested in visiting India, her spiritual home, but felt she could not leave the Ecole for very long. At the age of 80, when Paul Geheeb, had already died, she overcame her scruples and visited India, mainly Belur Math in Kolkata, Santiniketan, but also Madras, Bombay and Delhi.
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Wolfers, Alex. "Born Like Krishna in the Prison-House: Revolutionary Asceticism in the Political Ashram of Aurobindo Ghose." In Writing Revolution in South Asia. Routledge, 2018. http://dx.doi.org/10.4324/9781315226811-2.

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"In Sri Aurobindo’s Ashram." In In Days of Great Peace, edited by Mouni Sadhu. Routledge, 2018. http://dx.doi.org/10.4324/9780429398841-22.

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