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Relevant bibliographies by topics / Sri Aurobindo

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Academic literature on the topic 'Sri Aurobindo'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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Journal articles on the topic "Sri Aurobindo"

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Majumdar, Krishnendu. "THE IMPACT OF SRI AUROBINDO GHOSHS EDUCATIONAL PHILOSOPHY." International Journal of Advanced Research 9, no. 01 (January 31, 2021): 1090–91. http://dx.doi.org/10.21474/ijar01/12395.

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Sri Aurobindo can be rightly called a perfectionist because he was never satisfied with partial remedies. Born in Kolkata , India Aurobindo was educate at Cambridge University . The presence study highlights the philosophical contribution of Aurobindo Ghosh in our education system . It explains different philosophical aspects of Aurobindo Ghosh- aims of education relationship of teacher and pupil and finally the implication of Aurobindos philosophy of education.

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Gohn, Carlos Alberto. "Repensando o uso da tradução no contexto da literatura pós-colonial: Sri Aurobindo, autor indiano." Cadernos de Linguística e Teoria da Literatura 14, no. 28-30 (April 7, 2016): 7. http://dx.doi.org/10.17851/0101-3548.14.28-30.7-14.

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RESUMO: O trabalho busca localizar a atividadc tradutória de Sri Aurobindo dentro de uma literatura pós-colonial. Duas questões são consideradas: 1) Sob que perspectiva literária atuou, enquanto tradutor, Sri Aurobindo? 2) Para quem traduziu Sri Aurobindo?ABSTRACT: This article aims at placing the translational activities of Sri Aurobindo in a post-colonial literature. Two problems can thus be faced: 1) Under which literary perspective has Sri Aurobindo translated? 2) To whom has Sri Aurobindo translated?

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Heehs, Peter. "Sri Aurobindo and his Ashram, 1910–2010." Nova Religio 19, no. 1 (August 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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Medhananda, Swami. "Cutting the Knot of the World Problem: Sri Aurobindo’s Experiential and Philosophical Critique of Advaita Vedānta." Religions 12, no. 9 (September 14, 2021): 765. http://dx.doi.org/10.3390/rel12090765.

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This article proposes to examine in detail Aurobindo’s searching—and often quite original—criticisms of Advaita Vedānta, which have not yet received the sustained scholarly attention they deserve. After discussing his early spiritual experiences and the formative influence of Sri Ramakrishna and Swami Vivekananda on his thought, I outline Aurobindo’s philosophy of “realistic Adwaita”. According to Aurobindo, the sole reality is the Divine Saccidānanda, which is not only the static impersonal Brahman but also the personal, dynamic Cit-Śakti (Consciousness-Force), which manifests as everything in this universe. At various points in his corpus, Aurobindo criticizes Advaita Vedānta on three fronts. From the standpoint of spiritual experience, Aurobindo argues that Śaṅkara’s philosophy is based on a genuine, but partial, experience of the Infinite Divine Reality: namely, the experience of the impersonal nondual Absolute and the corresponding conviction of the unreality of everything else. Aurobindo claims, on the basis of his own spiritual experiences, that there is a further stage of spiritual experience, when one realizes that the impersonal-personal Divine Reality manifests as everything in the universe. From a philosophical standpoint, Aurobindo questions the logical tenability of key Advaitic doctrines, including māyā, the exclusively impersonal nature of Brahman, and the metaphysics of an illusory bondage and liberation. Finally, from a scriptural standpoint, Aurobindo argues that the ancient Vedic hymns, the Upaniṣads, and the Bhagavad-Gītā, propound an all-encompassing Advaita philosophy rather than the world-denying Advaita philosophy Śaṅkara claims to find in them. This article focuses on Aurobindo’s experiential and philosophical critiques of Advaita Vedānta, as I have already discussed his new interpretations of the Vedāntic scriptures in detail elsewhere. The article’s final section explores the implications of Aurobindo’s life-affirming Advaitic philosophy for our current ecological crisis.

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Sharma, Ansh. "The Evolution of Man: Studying Sri Aurobindo's Dramatic Ouevre." SMART MOVES JOURNAL IJELLH 8, no. 9 (September 17, 2020): 39–53. http://dx.doi.org/10.24113/ijellh.v8i9.10752.

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Sri Aurobindo wrote around eleven verse plays, much in the tradition of the Elizabethan poetic plays. Many similarities and equally numbered distinctions may be traced midst the dramatic output of William Shakespeare and Sri Aurobindo. However, of the eleven plays only five plays are complete, in that they have a five act structure, namely- Viziers of Bassora, Eric, Rodogune, Perseus: The Deliverer and Vasavadutta. The genealogy of all these plays may be traced to the legends or myths, of the various ancient cultures which populated the world and shaped its history. Irrespective of their different myths of origin, Sri Aurobindo, much like Shakespeare employs these stories only as the raw clay, while he mould the statue out of it, according to his own vision, that is the Evolution of Man. An analysis of Sri Aurobindo’s plays elucidates the unparalleled range and vision to which his plays bear testimony. The notable feature of Sri Aurobindo’s plays is that they portray diverse cultures and nations in different aeons, populated with an array of characters, moods and sentiments. Sri Aurobindo spent almost all his growing years in England, studying English and other classical literatures and the impact of this reading is discernible in his plays. He seems to be particularly impressed by the Elizabethan drama and employs its technique in matters of plot construction and characterisation. He is said to have perfected the English blank verse which he deftly displays in the dialogues of his characters. His plays can thus be said to be a unique blend of the Sanskrit and Western philosophical and aesthetic theories as the plot, the climax, the progression and the theme is unmistakably Indian. He seems to have been influenced by the Sanskrit playwrights like Bhasa, Kalidas and Bhavabhuti and all five plays are imbued with the poetry and romance which is similar in spirit and flavour of the distinctive dramatic type which was the signature style of Bhasa, Kalidas and Bhavabhuti, and simultaneously preserve the Aurobindonian undertones. The paper attempts to elucidate the ‘Evolution of Man’ which Sri Aurobindo mounts through his plays.

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Kumar, S. P. Suresh, and U. Sumathi. "Universalising the Concept of Avatarhood: Sri Aurobindo’s Discourse in Comparing Krishna, Christ, and Buddha." International Journal of Linguistics, Literature and Culture 3, no. 2 (March 1, 2017): 1. http://dx.doi.org/10.21744/ijllc.v3i2.379.

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This paper aims at exploring how and why Sri Aurobindo compares the three Avatars namely Krishna, Christ, and Buddha in his Essays on the Gita, which is one of his major works. It is a commentary on the Bhagavad Gita. Sri Aurobindo expounds his philosophy of Integral Yoga in these essays by applying it to interpret the Gita. Sri Aurobindo highlights the higher purpose of an Avatar which is the manifestation of Divine nature in human nature. This conception is beyond the generally perceived cause of preserving Dharma or fighting evil in humanity. Sri Aurobindo focuses on the two aspects of an Avatar: the descent of the Divine into human form and the divine consciousness within the human form. In describing both these aspects Sri Aurobindo draws a comparison among Krishna, Christ, and Buddha.

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Khasnabish, Ashmita. "Kincaid and Sri Aurobindo." CLR James Journal 9, no. 1 (2002): 67–94. http://dx.doi.org/10.5840/clrjames2002/2003914.

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Medhananda, Swami. "Why Sri Aurobindo’s Hermeneutics Still Matters: Philology and the Transformative Possibilities of Scripture." Religions 12, no. 7 (June 29, 2021): 484. http://dx.doi.org/10.3390/rel12070484.

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Contemporary scholars, this article argues, stand to learn a great deal from Sri Aurobindo’s sophisticated hermeneutic approach to the Vedāntic scriptures. After identifying the strengths and weaknesses of traditional and modern hermeneutic approaches to the scriptures, I summarize Sri Aurobindo’s neglected essay, “The Interpretation of Scripture” (1912), where he outlines a timely hermeneutic method that combines elements from both traditional and modern approaches. I then focus on the Īśā Upaniṣad as a test case, critically comparing the commentaries of the traditional Advaita Vedāntin Śaṅkara, the modern Indologist Paul Thieme, and Sri Aurobindo. I make the case that Sri Aurobindo’s interpretive approach to the Īśā Upaniṣad has significant advantages over the approaches of Śaṅkara and Thieme. Finally, I call for an Aurobindonian hermeneutics of śraddhā, which combines historico-philological inquiry with interpretive charity and an openness to the transformative possibilities of scripture.

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Phillips, Stephen H., and Peter Heehs. "Sri Aurobindo: A Brief Biography." Philosophy East and West 41, no. 4 (October 1991): 575. http://dx.doi.org/10.2307/1399654.

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Subramony, Dr R. "Sri Aurobindo’s Rodogune as a Tragic Play." SMART MOVES JOURNAL IJELLH 8, no. 12 (December 28, 2020): 193–98. http://dx.doi.org/10.24113/ijellh.v8i12.10898.

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Sri Aurobindo wrote only one tragic play – Rodogune. It was written in Baroda. It is dated February 1906, just before he left Baroda for Bengal. It was first published in Sri Aurobindo Mandir Annual, 1958. It was also issued in book form in the same year.

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Dissertations / Theses on the topic "Sri Aurobindo"

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Banerjee, Debashri [Verfasser]. "The Social Political Thought of Sri Aurobindo / Debashri Banerjee." München : GRIN Verlag, 2019. http://d-nb.info/1189661829/34.

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Lele, Digambar. "La reussite de sri aurobindo dans sa tentative pour une humanite spiritualiste. Etude." Grenoble 3, 1991. http://www.theses.fr/1991GRE3A001.

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Gohn, Carlos Alberto. "Sabor e som: Sri Aurobindo, tradutor indiano (a busca de um centro em Auroville e Savitri)." Universidade Federal de Minas Gerais, 1994. http://hdl.handle.net/1843/BUBD-9HTRZG.

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This researcher, as a member of a post-colonial society, recognizes himself in the experience of being de-centered. He shows, however, that Sri Aurobindo, creating himself as an Easterner, makes it possible for us to have an alternative experience of being de-centered. It is shown how, from the Hindu Vedic Experience translated, in a Peircean perspective, as an epic poem, Savitri, and as an Indian city, Auroville, the writings of Sri Aurobindo lead us to propose a mythical re-territorialization. The first four chapters of this dissertation answer the following questions: who translates? what gets translated? to whom? under which theoretical perspective? Chapters five and six show Sri Aurobindo as the one who can give us an archetypical experience of the axis mundi, in which a new man, supramentalised, builds himself poetically, appropriating the English language to de-colonize, in the first instance, his own Indian culture. Furthermore, Sri Aurobindo wants this experience to become widespread and ultimately universal. Following from that, the possibility presents itself, to the man so translated, to inhabit a new space, Auroville. The frame of reference of the research presented leads to the omparison between literature and cooking as well as Indian music and 1iterature.
Esse pesquisador, enquanto membro de uma sociedade póscolonial, reconhece-se na experiência de um descentramento. Quer mostrar, contudo, que Sri Aurobindo, construindo-se enquanto oriental, torna possível uma vivência alternativa desse descentramento. Argumenta-se então que, a partir da Experiência Védica, hindu, traduzida, em uma perspectiva peirceana, como um poema épico, Savitri, e uma cidade indiana, Auroville, os escritos de Sri Aurobindo levam à proposta de uma reterritorialização mitica. Para mostrar isto, os quatro primeiros capítulos dessa tese respondem as perguntas: quem traduz? traduz o quê? para quem? Sob qual perspectiva teórica? Os capítulos cinco e seis apresentam Sri Aurobindo enquanto aquele que nos propõe uma vivência arquetípica do axis mundi, na qual um novo homem, o supramentalizado, constrói-se poeticamente, apropriando-se da língua inglesa para descolonizar, em um primeiro momento, sua cultura indiana. Num segundo momento, Sri Aurobindo pretende tornar universal essa vivência. Como um desdobramento, apresenta-se, ao homem assim traduzido, a possibilidade de habitar um novo espaço, Auroville. O quadro de referências com os quais trabalhou o esquisador remete às aproximações literatura-culinária e literatura-música indiana.

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Véras, Karin Maria. "DANÇA ESPONTÂNEA: O LEGADO DE ROLF GELEWSKI PARA A CENA CONTEMPORÂNEA E O ENSINO DE DANÇA NO BRASIL." Escola de Teatro, 2017. http://repositorio.ufba.br/ri/handle/ri/24631.

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Submitted by Pós graduação Artes Cênicas (ppgac@ufba.br) on 2017-11-20T21:08:01Z No. of bitstreams: 3 TESE Karin FINAL2.pdf: 7431054 bytes, checksum: b1635838cd6ecbc02b3ef33d406a350a (MD5) Experimentos para uma videodança espontânea cap 4.mp4: 410262048 bytes, checksum: bceaad3a4ac04c8b728cd87456745c97 (MD5) Lab. de prática cap 3.mp4: 528995014 bytes, checksum: aea668d2d30819ac188b3948a30e5a33 (MD5)
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Made available in DSpace on 2017-11-21T11:06:50Z (GMT). No. of bitstreams: 3 TESE Karin FINAL2.pdf: 7431054 bytes, checksum: b1635838cd6ecbc02b3ef33d406a350a (MD5) Experimentos para uma videodança espontânea cap 4.mp4: 410262048 bytes, checksum: bceaad3a4ac04c8b728cd87456745c97 (MD5) Lab. de prática cap 3.mp4: 528995014 bytes, checksum: aea668d2d30819ac188b3948a30e5a33 (MD5)
CNPq
Esta tese tem como foco um estudo sobre a dança espontânea de Rolf Gelewski – dançarino e educador alemão radicado no Brasil entre 1968-1988 – que consolidou e estruturou a Escola de Dança da Universidade Federal da Bahia e fundou o primeiro Grupo de Dança Contemporânea do País. Reconhecendo a importância do legado de Gelewski para as artes cênicas, exploramos sua contribuição como dançarino, professor e filósofo da arte, e sua influência decisiva na configuração das disciplinas do primeiro curso de dança em nível acadêmico do Brasil, com reflexos na criação dos demais. Seguindo a perspectiva de uma pesquisa guiada pela prática, delineamos a trajetória do dançarino a partir do diálogo que estabeleceu, inicialmente, com a dança expressionista alemã e, posteriormente, com o yoga integral de Sri Aurobindo na Índia. Exploramos suas propostas artísticas e pedagógicas através de um laboratório de prática que nos permitiu experienciar alguns de seus métodos para o ensino da dança e indicar suas aplicações para alunos e artistas cênicos. Em seguida realizamos um laboratório de criação que se desdobrou na elaboração dos Experimentos para uma videodança espontânea, fazendo dialogar imagens do nosso processo criativo com imagens do próprio Gelewski. Também elaboramos uma extensa coleta de imagens fotográficas, além das videográficas, de suas cenas de danças em diversos tempos e lugares. Esse acervo de imagens resultou na composição do Ensaio de um corpo poético em três tempos, enfocando fotos do dançarino divididas em três partes: fase Alemanha, fase Escola de Dança e fase Dança Espontânea – editadas junto com depoimentos de pessoas que tiveram contato direto com ele. Os resultados dessa pesquisa evidenciam a atualidade do legado de Rolf Gelewski e indicam sua utilização criativa em processos de formação e criação em artes cênicas, sobretudo na dança, assim como para uma educação integral e um livre desenvolvimento da consciência humana através da Arte.

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Verdiani, Antonella. "L'éducation à la joie : un exemple d'éducation intégrale dans les écoles d'Auroville (Inde)." Paris 8, 2008. http://www.theses.fr/2008PA083594.

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L’hypothèse que cette thèse entend démontrer est que l’éducation intégrale est aujourd’hui une voie possible pour le bien-être à l’école et la joie intérieure des principales sujets investis dans le processus éducatif, les élèves et les enseignants. On prend ici le pari que dans la vision intégrale, éduquer et s’épanouir dans l’acte éducatif est possible car cette approche correspond à un processus vers la liberté et la joie de l’être. Ce chemin sous-entend qu’une synthèse des approches occidentales et orientales en philosophique de l’éducation soit opérée en amont, selon une approche transdisciplinaire. Les courants philosophiques de référence replacent ici l’acception du terme joie dans son sens étymologique d’origine selon lequel elle est la manifestation de «l’union de l’âme individuelle avec l’esprit universel». En particulier, la recherche analyse l’expérience de l’éducation intégrale issue de la pensée de Sri Aurobindo et de la Mère (Mirra Alfassa) dans le contexte multiculturel d’Auroville, en Inde. Défini par ses habitants, un « laboratoire d’humanité vivant » ce lieu représente le terrain idéal aussi du point de vue de la recherche en éducation, surtout par la pédagogie du Libre Progrès. Deux aspects sont mis en lumière par l’enquête exploratoire : la formation de l’enseignant comme « guide » et le bien-être existant dans ces écoles « libres ». En ce qui concerne cette dernière question, qui vient appuyer l’hypothèse de départ, la recherche indique aussi dans la liberté une composante nécessaire dans l’éducation, pour le développement global des dimensions de l’enfant (physique, mentale et spirituelle) : c’est d’elle que la joie de l’être peut ressurgir. Sur cette base, les conclusions de la thèse proposent des éléments introductifs, des prolégomènes d’une théorie de l’éducation à la joie, entendue comme « émotion –guide » et comme condition d’union avec l’absolu que l’acte éducatif peut révéler
The hypotheses that this thesis intends to make is that presently, Integral Education can be one of the approaches adopted for school education which can promote a sense of “well-being” and an inner joy for the students and the teachers, who are important constituents and investments in the educational process. Here one accepts that with an Integral vision for education, it is possible to educate and to grow because this approach follows the path of liberty and the “joy of the being”. This process is a synthesis of occidental and oriental visions in the philosophies of education through a transdisciplinary approach. The term Joy in its etymological and original philosophical sense means that experience which it is the manifestation of “the union of the individual soul with universal spirit”, especially from the analyses, research and experiences of integral education that emerge from the thoughts of Sri Aurobindo and the ‘Mother’ and more so in the multicultural context of Auroville in India. Defined by its inhabitants as a “laboratory of living humans”, Auroville represents an ideal ground, from a multicultural point of view, for research on education, especially through the pedagogy of “Free Progress”. Two aspects come to light through this investigation: the training of teachers as “guides” and the sense of “well-being” present in the “Free” schools. The latter supports what the hypothesis states, consequent research too indicates the same, which is that freedom is a necessary component of education, for a holistic development of the child (physical, mental and spiritual): that it promotes and helps recreate the experience of “Joy of being”. The conclusions that this thesis draws is based on the introductory elements, the prolegomena to theories of education: “Joy”, intended as the “guiding emotion” in education can also act as a condition of union with the Absolute

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Langlais, Elena. "L'aurore aux doigts de santal : poétique comparée des modernités épiques en Inde et en France." Thesis, Paris 10, 2013. http://www.theses.fr/2013PA100146/document.

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D'après plusieurs théoriciens (Lukàcs, Bakhtine, Hegel), l'épopée est incompatible avec la modernité. Pourtant, les conceptions récentes du genre laissent apparaître la possibilité d'une modernité épique. L'épopée subit néanmoins un certain nombre de transformations, conséquentes à l'évolution des mentalités. L'Inde de la fin du XIXe siècle et du début du XXe siècle offre un terreau idéal au surgissement d'une modernité épique, puisque les auteurs sont confrontés aux bouleversements de la colonisation. Ils sont pris entre l'appartenance à une double culture (Aurobindo, Dutt), et l'affirmation de la culture indienne, bouleversée par la colonisation. Une véritable modernité indienne fait en outre son apparition à cette époque. Façonnée par l'influence occidentale, elle comporte ses propres caractéristiques, nées du contexte colonial et de la culture indienne. Il s'agit donc de comparer la modernité épique indienne avec la modernité épique française de la fin du XIXe siècle. Le Poème de l'Assassinat de Meghanāda de Michael Madhusudan Dutt (1861), Kāmāyanī de Jayśankar Prasād (1936), Savitri de Sri Aurobindo (1950) permettent de saisir différents états de cette modernité. La comparaison avec La Légende des siècles de Victor Hugo fait apparaître des spécificités indiennes, mais aussi des traits communs, afin de dégager les caractéristiques de la modernité épique de l'époque. Un véritable dialogue entre la dimension communautaire de l'épopée d'un côté, l'aspiration à l'universalité et l'introduction d'une subjectivité moderne de l'autre, émerge. La modernité transforme les figures héroïques, les rapports au groupe ou à l'espace, ainsi que la représentation du temps et de l'Histoire
According to some scholars (Lukàcs, Bakhtine, Hegel), an epic can't be written in the modernity. Nevertheless, the recent conceptions of the genre make appear that an epic modernity is possible. They imply however that the epic undergo some changes, because of the evolution of mentalities. At the end of the XIXth Century and at the beginning of the XXth Century, India becomes an ideal field for modern epic, because the authors go through the transformations caused by colonialism. They experience the dilemma between a double culture (Aurobindo, Dutt) and the need to assert the Indian culture, undermined by colonialism. Besides, an Indian modernity appears in the meantime. Formed by the Occidental modernity, it has its own characteristics, caused by the colonial context and by the Indian culture. Our purpose is to compare the Indian epic modernity with the French epic modernity. The study The Slaying of Meghanāda by Michael Madhusudan Dutt (1861), Kāmāyanī by Jayśankar Prasād (1936), Savitri by Sri Aurobindo (1950) has allowed us to show different aspects of this modernity. By comparing these poems with La Légende des siècles by Victor Hugo, the Indian specificities appear, as do some similarities. There is a dialogue between the collective nature of the epic on the one side, the impulse to universality and the assertion of a modern subjectivity on the other side. Modernity transforms heroes, the representation of groups, of space, of time and of History

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Barnard, Andries Gustav. "The religious philosophy of consciousness of Sri Aurobindo." Thesis, 2005. http://hdl.handle.net/10500/1993.

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In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study. Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a creation cycle through the process of involution and evolution. In His state of holistic unity and non-duality beyond space and time, he commenced the involution phase. He spawned Sachchidananda, a composite of sat (being), chit (consciousness-force) and ananda (bliss). These are the cardinal constituent elements of all creation, material and spiritual. From Sachchidananda, Supermind, the first aspect of the Supreme that contained elements of duality, originated. Then followed Overmind, Intuitive Mind, Illumined Mind, and Higher Mind, with all these being domains of being and consciousness. This culminated in a state of Inconscience, a dormant state of utter nescience. Regardless, it paradoxically contains all that Brahman is. From the inconscient evolution starts. The first phase is the manifestation of Matter. This, which too has all of Brahman inherent in itself, produces Life, and then Mind. This implies different life forms, including humans. Evolution of all that is, including humans, is upwards, back towards Brahman, in an inverse order to that of involution. Humans possess or are consciousness. Sri Aurobindo mentions and explains the various ordinary states of consciousness namely nescience, inconscience, subconscience, intraconscience, circumconscience, superconscience, sleep, dream, and waking state, samadhi and cosmic consciousness. In addition, inherent in humans is the ability and the task to develop the various higher states of consciousness found in the various phases of the involution. This starts with the development of the psychic being or soul, which is spiritual in nature, and the growth of the higher domains of consciousness. This constitutes the spiritual evolution of mankind which culminates in spiritual perfection, in the return to Brahman.
Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)

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McDonald, Michael. "Towards a contemporary theodicy : based on critical review of John Hick, David Griffin and Sri Aurobindo." Thesis, 1995. http://hdl.handle.net/10125/10067.

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Nayagar, Pragashen. "A critical enquiry into the socio-philosophical trends of Aurobindo's integral philosophy and Marx's philosophical communism." Thesis, 1988. http://hdl.handle.net/10413/6283.

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Barnard, Andries Gustav. "The religious ontology of Shri Aurobindo." Diss., 2004. http://hdl.handle.net/10500/982.

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Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes Brahman both Immanent and Transcendent. The importance of this theory is the intended effect that it can have on the future evolution of mankind, which is now on the evolutionary leg. Humanity, knowing its ultimate goal, and by using Yogic techniques, can evolve to higher states of consciousness right up to the level of Brahman, which is inherent in man at present.
Religious Studies and Arabic
M.A. (Religious Studies)

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Books on the topic "Sri Aurobindo"

1

Pandit, Madhav Pundalik. Sri Aurobindo. New Delhi: Munshiram Manoharlal Publishers, 1998.

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

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Ghose, Aurobindo. Gems from Sri Aurobindo. Wilmot, WI, U.S.A: Lotus Light Publications, 1991.

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Varshney, R. L. Sri Aurobindo, the poet. Delhi: Deputy Publications, 1991.

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Kulkarni, S. S. Plays of Sri Aurobindo. India: Rajhauns Vitaran, 2002.

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Situating Sri Aurobindo: A reader. New Delhi: Oxford University Press, 2013.

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Sachidananda, Mohanty, ed. Sri Aurobindo, a contemporary reader. New Delhi: Routledge, 2008.

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Ghose, Aurobindo. The Penguin Sri Aurobindo reader. New Delhi: Penguin Books, 1999.

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Heehs, Peter. The lives of Sri Aurobindo. New York: Columbia University Press, 2008.

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Sri Aurobindo--secularist? or nationalist? Mysore: Kautilya Institute of National Studies, 2006.

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Book chapters on the topic "Sri Aurobindo"

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Harder, Hans. "Aurobindo, Sri." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1749-1.

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Banerji, Debashish. "Sri Aurobindo." In Hinduism and Tribal Religions, 1534–39. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_1006.

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Banerjee, Debashish, and Robert McDermott. "Gandhi and Sri Aurobindo." In Mahatma Gandhi and Sri Aurobindo, 283–89. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003097259-21.

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Mukherjee, Asha. "Gandhi and Sri Aurobindo." In Mahatma Gandhi and Sri Aurobindo, 86–96. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003097259-6.

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Verma, K. D. "Sri Aurobindo as a Critic." In The Indian Imagination, 61–81. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-61823-1_4.

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Harder, Hans. "Aurobindo, Sri: The Life Divine." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1750-1.

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Giri, Ananta Kumar. "Mahatma Gandhi and Sri Aurobindo." In Mahatma Gandhi and Sri Aurobindo, 1–37. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003097259-1.

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Willis, David Blake. "Gandhi and Sri Aurobindo in the Age of Corona." In Mahatma Gandhi and Sri Aurobindo, 290–98. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003097259-22.

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Reubke, Karl-Julius. "Sundry freedom fighters." In Mahatma Gandhi and Sri Aurobindo, 99–116. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003097259-8.

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Devy, G. N. "The languages of being Indian." In Mahatma Gandhi and Sri Aurobindo, 174–88. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003097259-13.

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Conference papers on the topic "Sri Aurobindo"

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"Reliving The Ancient Indian Aesthetics: The Case Of Sri Aurobindo." In International Conference on Humanities, Literature and Management. International Centre of Economics, Humanities and Management, 2015. http://dx.doi.org/10.15242/icehm.ed0115046.

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