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Journal articles on the topic 'Sri Aurobindo'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Malakar, Bharat. "Sri Aurobindo-The Pioneer of Human Unity: Relevance in Today’s World." Tribhuvan University Journal 38, no. 2 (2023): 131–41. http://dx.doi.org/10.3126/tuj.v38i2.60775.

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Sri Aurobindo was one of the thinkers and philosophers who emerged in the pure land of India in the nineteenth century. The transition of the revolutionary Aurobindo to the sage Aurobindo, who participated in the liberation war of the country from colonial rule and exploitation by the imperialist British power, was a breakthrough moment. In Sri Aurobindo’s thinking, at the meeting place of our world consciousness, the inanimate is real to the mind (cit), and so is the truth to the mind and inanimate because the world is the soul and mind pervaded by consciousness, the light of one whole being.

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Majumdar, Krishnendu. "THE IMPACT OF SRI AUROBINDO GHOSHS EDUCATIONAL PHILOSOPHY." International Journal of Advanced Research 9, no. 01 (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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Kaur, Harjinder. "Implications Of Educational Philosophy Of Sri Aurobindo In 21st Century." Edumania-An International Multidisciplinary Journal 02, no. 02 (2024): 193–203. http://dx.doi.org/10.59231/edumania/9047.

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Sri Aurobindo, an Indian philosopher, yogi, and poet, developed Integral Education, a comprehensive educational philosophy that emphasizes holistic development of individuals. This research article examines Sri Aurobindo’s educational philosophy, based on integral development and spiritual evolution, and its relevance in the 21st-century education landscape. It highlights how principles like holistic learning, self-discovery, and higher consciousness can guide transformative educational practices in the digital age. Aurobindo, a great Indian philosopher, contributed significantly to the develo

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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 (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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Majumder, Rajib. "Metaphor and Poetic Expression in the Poetry of Sri Aurobindo." International Journal of Applied and Scientific Research 2, no. 1 (2024): 51–64. http://dx.doi.org/10.59890/ijasr.v2i1.1224.

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Renowned as a multifaceted figure in the 20th century, Sri Aurobindo engaged deeply in aesthetics, poetics, and Vedic and Upanishadic interpretations. His extensive writings spanned various disciplines, emphasizing the significance of literary discourse shaped by figurative thought in understanding human experience. This paper explores the pivotal role of metaphor in both common and literary discourse, offering a contemporary analysis of Sri Aurobindo's poetry. His philosophical contributions present an alternative to foundational ontological and epistemological assumptions in contemporary sci

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Majumder, Rajib. "Metaphor and Poetic Expression in the Poetry of Sri Aurobindo." Metaphor and Poetic Expression in the Poetry of Sri Aurobindo 2, Vol. 2 No. 1 (2024): January, 2024 (2024): 14. https://doi.org/10.59890/ijasr.v2i1.1224.

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Renowned as a multifaceted figure in the 20th century, Sri Aurobindo engaged deeply in aesthetics, poetics, and Vedic and Upanishadic interpretations. His extensive writings spanned various disciplines, emphasizing the significance of literary discourse shaped by figurative thought in understanding human experience. This paper explores the pivotal role of metaphor in both common and literary discourse, offering a contemporary analysis of Sri Aurobindo's poetry. His philosophical contributions present an alternative to foundational ontological and epistemological assumptions in contemporary sci

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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

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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 (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 i

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Sharma, Ansh. "The Evolution of Man: Studying Sri Aurobindo's Dramatic Ouevre." SMART MOVES JOURNAL IJELLH 8, no. 9 (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 diffe

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Medhananda, Swami. "Can Consciousness Have Blind Spots? : A Renewed Defence of Sri Aurobindo's Opaque Cosmopsychism." Journal of Consciousness Studies 31, no. 9 (2024): 113–31. http://dx.doi.org/10.53765/20512201.31.9.113.

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This article defends the cosmopsychist doctrine of the Indian philosopher-mystic Sri Aurobindo, arguing that it has distinct advantages over rival panpsychist positions. After tracing the dialectical trajectory of recent philosophical debates about panpsychism up to the present, I bring Aurobindo into dialogue with Miri Albahari, who has defended a form of panpsychist idealism based on the classical Advaita Vedānta philosophy of Śankara. I critique Albahari's panpsychist idealism from an Aurobindonian standpoint, arguing that its Śankaran metaphysical commitments and eliminativist implications

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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 (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 A

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Mrs., S. M. Paranjape. "Experiencing the Spirit of India through Cultural and Heritage Tourism." International Journal of Advance and Applied Research 4, no. 8 (2023): 75–77. https://doi.org/10.5281/zenodo.7798398.

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Sri Aurobindo has written voluminous works on various aspects of Indian culture and heritage. It is possible to draw some key insights from there which can help educate and sensitize different stakeholders in the tourism industry. Founded by Sri Aurobindo on 24th November in the year 1926, Sri Aurobindo Ashram is synonymous with Puducherry. Encouraging spiritual tenets that represent a synthesis of yoga and modern science, the Ashram visited by thousands of devotees and tourists worldwide to get spiritual knowledge. The ashram serves as the headquarters of the Sri Aurobindo Society (SAS).

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Bhattacharjee, Purushattom. "The Influence of Bhagavad Gita on the Literary Works of Sri Aurobindo Ghosh." International Journal of English Literature and Social Sciences 9, no. 5 (2024): 321–23. http://dx.doi.org/10.22161/ijels.95.41.

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This article examines the influence of the Bhagavad Gita on Sri Aurobindo Ghosh's literary and philosophical works. The Gita's teachings on karma, bhakti, and jnana shaped Aurobindo's philosophy of Integral Yoga, emphasizing spiritual growth through the integration of life’s physical, mental, and spiritual dimensions. His writings, especially Savitri and Essays on the Gita, reflect the Gita’s themes of selfless action, divine will, and spiritual struggle. By reinterpreting the Gita's message as a call for spiritual activism, Aurobindo created a modern path for seekers, extending the text’s rel

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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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Chakraborty, Nilanjan. "‘Lotus and the Dagger’: A Reading of Vedantic Nationalism of Sri Aurobindo." Southeast Asian Review of English 60, no. 1 (2023): 81–102. http://dx.doi.org/10.22452/sare.vol60no1.6.

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Sri Aurobindo’s ideas of nationalism are eclectic, deriving their tradition from Hindu spiritualism, the vision of perfection in man as an entity, and intense esoteric realisation in the mystical philosophy of supramental consciousness of the being, as expounded in the Vedas and the Upanishads. Sri Aurobindo’s writings on political philosophy are a continuum, ranging from the utopian socialist ideas in Bande Mataram, a newspaper he edited to present the ideas of social, political, and judicial boycott to counter the British, to the writings of post-1910, when his life took a spiritual turn aft

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Remya.S. "Integral Yoga of Sri Aurobindo." Kiraṇāvalī 16, no. 1+4 (2024): 223–26. https://doi.org/10.5281/zenodo.14681685.

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Aurobindo Ghosh was born on the fifteenth of August 1872 at Konagar, west Bengal.  Aurobindo was a brilliant student who was excelled in classics, literature and History.  The basic aim of Sri Aurobindo’s philosophy is ''to solve the fundamental problems of human life'' (Purani 207). According to him life is a dynamic energy.  It is the manifestation of the consciousness - force of saccidananda.  His thought is highly influenced by the Philosophy of the Bhagavadgita.  He also studied the ancient Indian Philosophies including the darsanas - particularly those of A

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Medhananda, Swami. "Why Sri Aurobindo’s Hermeneutics Still Matters: Philology and the Transformative Possibilities of Scripture." Religions 12, no. 7 (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 Śaṅka

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Archana, Shukla. "Concept of Maya through the Lens of Aurobindo's Integral Vedanta." Criterion: An International Journal in English 15, no. 5 (2024): 96–106. https://doi.org/10.5281/zenodo.14107431.

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Sri Aurobindo propounded the Integral Vedanta, a philosophy discarding the dualistic approach of traditional Vedanta and conforming with the Advaita Vedanta of Sankara. However, Aurobindo contradicts with Sankara, in the latter’s Illusionist Advaita addressing the world as an illusion or <em>maya </em>against the Reality of the existence of Spirit. The present paper seeks to unravel Aurobindo’s nuanced approach of Harmony between the empirical world and the spiritual realm of the Absolute, Brahman. The research, further, is an attempt to delve into Sri Aurobindo’s treatment o

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Subramony, Dr R. "Sri Aurobindo’s Rodogune as a Tragic Play." SMART MOVES JOURNAL IJELLH 8, no. 12 (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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Phillips, Stephen H., and Peter Heehs. "Sri Aurobindo: A Brief Biography." Philosophy East and West 41, no. 4 (1991): 575. http://dx.doi.org/10.2307/1399654.

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HALL, MAUREEN P. "Consultation with the Mind: The Power of Reflective Writing for Deepened Learning and Self-Knowledge in Teacher Education." Dev Sanskriti Interdisciplinary International Journal 1 (July 16, 2019): 36–41. http://dx.doi.org/10.36018/dsiij.v1i.8.

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"The second principle [of education] is that the mind has to be consulted in its own growth. The idea of hammering the child into the shape desired by the parent or the teacher is a barbarous and ignorant superstition. It is he himself who must be induced to expand in accordance with his own nature." Sri Aurobindo, 1910, A System of National Education Aurobindo's educational ideas resonate and have much relevance in today's complex educational arena. His second principle follows his first, which simply stated that "nothing can be taught." What Aurobindo means is that as teachers, all that we c

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Shukla, Prashant, and Richa Shukla. "Spiritual Consciousness and Mystical Realization in the Works of Sri Aurobindo: A Critical Exposition." Creative Launcher 10, no. 1 (2025): 94–104. https://doi.org/10.53032/tcl.2025.10.1.10.

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Sri Aurobindo, a philosopher, mystic, and poet, holds a significant place in Indo-English literature for his unique synthesis of spiritual philosophy and creative expression. His works embody a deep mysticism that permeates his poetry, critical writings, and philosophical discourses. This research paper explores the mystical elements reflected in Sri Aurobindo’s creative and critical works, focusing on his vision of Integral Yoga, the supramental consciousness, and the transformative power of poetry. His major philosophical texts, such as The Life Divine and The Synthesis of Yoga, provide insi

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Stoeber, Michael. "Tantra and Śāktism in the spirituality of Aurobindo Ghose." Studies in Religion/Sciences Religieuses 38, no. 2 (2009): 293–321. http://dx.doi.org/10.1177/000842980903800205.

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How did Sri Aurobindo Ghose understand Tantra? Is the category of Tantra helpful in understanding Aurobindo's spirituality? How Tantric is his spirituality? In responding to these questions, this paper explores various threads in Aurobindo's spirituality: his conceptions of the Goddess and the Śakti-Īśvara Godhead; his integration of features of Śāktism and Śākta Tantra with his early revolutionary politics; his understanding of the cakra system and the embodied nature of his spiritual ideal; his stress on devotional surrender to the divine Mother; and his views of sexuality. Although Aurobind

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Beldio, Patrick. "Mirra Alfassa: Completing Sri Aurobindo’s Vision." Religions 14, no. 8 (2023): 955. http://dx.doi.org/10.3390/rel14080955.

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Mirra Alfassa’s influence, power, and authority are essential to the integral yoga according to Aurobindo Ghose, yet most scholars have so far refused to examine their contours. Aurobindo saw her as the incarnation of the divine mother or Mahāśakti and said her spiritual growth “followed the same course” as his, which radically universalized Rāmakṛṣṇa’s teaching of vijñāna, which he called “supermind” and she “the domain of love”. Aurobindo left key parts of his supramental vision incomplete in his writings; however, Mirra claimed to complete it with new revelations that I call the “Descendant

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Banerji, Debashish. "Sri Aurobindo, India, and ideological discourse." International Journal of Dharma Studies 1, no. 1 (2013): 1. http://dx.doi.org/10.1186/2196-8802-1-1.

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Kamaladevi, Kunkolienker. "Humanisation of Social Life: Sri Aurobindo's "Integral" Sociology." Jnanadeepa: Pune Journal of Religious Studies 24, no. 2 (2020): 61–76. https://doi.org/10.5281/zenodo.4267940.

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This paper presents an overview of Sri Aurobindo’s ‘integral sociology’. An attempt is made to understand how the concept of social evolution along with evolution in an individual from within is required to understand humanity in the world at large. A brief sketch of stages in the evolution in individual and society is given. This is followed by a critical appraisal. Some observations are made regarding Sri Aurobindo’s unique and rich contribution to humanity and humanism by way of concluding remarks.

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Raquel, Ferrández-Formoso. "'Me opongo al evangelio del sufrimiento'. El Yoga supramental de Sri Aurobindo a través de sus cartas." Aposta. Revista de Ciencias Sociales, no. 94 (July 1, 2022): 101–24. https://doi.org/10.5281/zenodo.6759498.

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El yoga supramental nunca será un yoga <em>mainstream</em>, ni está diseñado para serlo. No puede subsumirse en una clase de hora y media, ni se presta a ser encerrado en una sala de yoga. Se trata de un compromiso existencial que requiere de toda una vida de dedicación. En estas páginas indago en la vida de su fundador, el yogui, poeta y filósofo Sri Aurobindo (1872-1950). Educado en Cambridge, activista político en pos de la independencia de India y nominado al Premio Nobel de literatura y de la paz, Sri Aurobindo fue sobre todo un experimenta

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Subramony, Dr R. "The Political and Philosophical Themes in Sri Aurobindo’s Perseus the Deliverer." SMART MOVES JOURNAL IJELLH 9, no. 1 (2021): 250–56. http://dx.doi.org/10.24113/ijellh.v9i1.10897.

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Sri Aurobindo had a definite purpose in the choice of the Perseus – Andromeda myth for his play ‘Perseus the Deliverer’. He was actively engaged in the country’s struggle for freedom. Perseus the Deliverer is one among the numerous writings in Bande Mataram through which he gave clarion call to the people to arise, awake and struggle relentlessly and tirelessly till the shackles of slavery were broken and the Mother India was liberated. After here liberation Sri Aurobindo also wanted India to be reinstated in her glorious role of leading the entire humanity on to the path of spirituality

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Chandrayan, Dr Bharati. "Psychological Battle of Death in Sri Aurobindo‟s Savitri." International Journal of Psychosocial Rehabilitation 24, no. 5 (2020): 313–18. http://dx.doi.org/10.37200/ijpr/v24i5/pr201695.

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Deshmukh, Dr Nivedita, and Menka Mishra. "A Study on The Educational Thought of Sri Aurobindo." Indian Journal of Applied Research 4, no. 7 (2011): 150–51. http://dx.doi.org/10.15373/2249555x/july2014/45.

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Dr. Saroj Chandraker, Babita. "Integration of Spirituality in the Teachings of Swami Vivekananda and Sri Aurobindo." Tuijin Jishu/Journal of Propulsion Technology 44, no. 3 (2023): 4265–67. http://dx.doi.org/10.52783/tjjpt.v44.i3.2317.

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The integration of spirituality in the teachings of Swami Vivekananda and Sri Aurobindo represents a profound exploration of the spiritual dimensions of human existence and a synthesis of Eastern and Western philosophies. Both spiritual luminaries played pivotal roles in shaping the intellectual and spiritual landscape of India in the late 19th and early 20th centuries, offering unique perspectives on the nature of reality, human consciousness, and the purpose of life. Swami Vivekananda, a key figure in the introduction of Indian philosophies of Vedanta and Yoga to the Western world, emphasize

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Verma, K. D. "The social and political vision of Sri Aurobindo." World Literature Written in English 30, no. 1 (1990): 56–71. http://dx.doi.org/10.1080/17449859008589119.

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Gleig, Ann. "The Lives of SRI Aurobindo - By Paul Heehs." Religious Studies Review 35, no. 1 (2009): 71. http://dx.doi.org/10.1111/j.1748-0922.2009.01329_2.x.

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1, C.Parkavi, and S.Loganayagi 2. "A Critical Inference of Sri Aurobindo's The Blue Bird." Literary Druid 2, no. 1 (2020): 27. https://doi.org/10.5281/zenodo.3606657.

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The Blue Bird is a poem of symbolizing Aurobindo himself in deciphering the endless freedom in the sea of ordinary life. Hence, a decisive study is made in this paper to appreciate the value of the poem.

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Nugier, Namah C. "Auroville, expérience d’un Sujet." Pratiques de formation / Analyses 64, no. 1 (2014): 99–113. https://doi.org/10.3406/pfa.2014.994.

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Cet article introduit une expérience de vie, matérielle et spirituelle, à Auroville, dans cette Cité internationale fondée en 1968 dans le sud de l’Inde, et qui regroupe aujourd’hui 43 nationalités. Son objectif est la réalisation de l’Unité humaine, unité dans la diversité. Cette Cité, en voie de construction, est basée sur l’idée du philosophe indien Sri Aurobindo de l’homme dans le mouvement évolutif comme un être de transition en voie vers une nouvelle espèce et une vie plus parfaite. Quelques concepts du Yoga intégral de Sri Aurobindo sont présentés ainsi que le mode de fonctionnement d’A

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Satya, Nilayam Research Institute of Philosophy &. Culture. "Man, Society and Polity In Classical Indian Through The Perspective of Daya Krishna." Satya Nilayam Chennai Journal of Intercultural Philosophy 29 (June 5, 2016): 35–46. https://doi.org/10.5281/zenodo.12786791.

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Brophy, Thomas. "The Foundations of Hiroshi Motoyama’s Integral Education." Beijing International Review of Education 3, no. 4 (2022): 548–63. http://dx.doi.org/10.1163/25902539-03040004.

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Abstract Integral education is poised to become a unifying principle for global higher education that is suffering from fragmentation and disconnection from the essence of being human. Integral education does everything that conventional education does, and also categorically more by integrating multiple domains of learning and growth. Integral education can identify its roots with Integral Yoga and the integral philosophy developed contemporaneously by Sivananda and Aurobindo as a grand synthesis of all psychospiritual practices and theories, both Eastern and Western. These common roots can b

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Hartz, Richard. "Awakening the Intuitive Mind: Self-Cultivation in the Practical Philosophies of Wang Yangming and Sri Aurobindo." Beijing International Review of Education 3, no. 4 (2022): 532–47. http://dx.doi.org/10.1163/25902539-03040003.

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Abstract Sri Aurobindo lived four hundred years after Wang Yangming in a different civilization and another age. Yet there are parallels between the lives of these two thinkers and significant similarities between their philosophies. Central to the methods of practice advocated by both is the uncovering of a faculty of knowledge which we already possess, but normally allow to be obscured by our ordinary psychological movements. This faculty, the intuitive mind, has to emerge and be applied to all the activities of life. Methods for cultivating it have been developed under different names in bo

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Sing, Puspa. "EXPLORING THE RELEVANCE OF SRI AUROBINDOS INTEGRAL EDUCATION PHILOSOPHY IN CONTEMPORARY EDUCATIONAL PRACTICES." International Journal of Advanced Research 12, no. 05 (2024): 356–61. http://dx.doi.org/10.21474/ijar01/18723.

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In todays educational landscape, educators grapple with the challenge of nurturing students for holistic development and lifelong learning amidst a rapidly evolving world. The Integral Education Philosophy of Sri Aurobindo provides significant insights in line with contemporary teaching methods. Sri Aurobindos philosophy, which emphasises the harmonious development of physical, mental, emotional, and spiritual elements, promotes education to help people realise their full potential in order to promote planetary change, social harmony, and personal fulfilment. The current movement towards stude

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Raghupathi, K. V. "Spiritual Nationalism of Sri Aurobindo and M. K. Gandhi." POETCRIT 33, no. 2 (2019): 17–29. http://dx.doi.org/10.32381/poet.2020.33.02.3.

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Seubert, Harald. "Besprechungsaufsatz zu Günter Rager, Sri Aurobindo. Philosophie der Person." Philosophisches Jahrbuch 126, no. 1 (2019): 150–55. http://dx.doi.org/10.5771/0031-8183-2019-1-150.

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Dayal, Dr Ashok. "Social Hypocrisies in Vijay Tendulkar’s The Vultures." International Journal for Research in Applied Science and Engineering Technology 9, no. 9 (2021): 618–21. http://dx.doi.org/10.22214/ijraset.2021.38028.

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Abstract: Early plays in India were written in Bengali by Bengali writers which were mostly translated into English from Bengali in the 19th century. But drama in English failed to serve a local theatrical habitation, in sharp contrast to plays in the mother tongue (both original and in the form of adaptations from foreign languages); and the appetite for plays in English could more conveniently be fed on performances of established dramatic successes in English by foreign authors. Owing to the lack of a firm dramatic tradition nourished on actual performance in a live theatre, early Indian En

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Vicente, Merlo. "La identidad personal en el yoga integral y la psicología transpersonal." Aposta. Revista de Ciencias Sociales, no. 94 (July 1, 2022): 88–100. https://doi.org/10.5281/zenodo.6759476.

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Se aborda aquí la cuestión de la identidad personal en el pensamiento de Sri Aurobindo y su vedānta integral, así como en la psicología transpersonal (PT). Tras una breve presentación de ambos enfoques se ponen de manifiesto sus similitudes, deteniéndonos de modo especial en dos autores de la PT: Ken Wilber y A.H. Almaas. En el primero, el hilo conductor es la diferencia entre ego, alma y Self, mientras que el segundo matiza la distinción entre personalidad y esencia, y dentro de esta entre el Yo esencial y la Esencia personal. En el caso de Sri

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Medhananda, Swami. "The Playful Self-Involution of Divine Consciousness: Sri Aurobindo’s Evolutionary Cosmopsychism and His Response to the Individuation Problem." Monist 105, no. 1 (2022): 92–109. http://dx.doi.org/10.1093/monist/onab025.

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Abstract This article argues that the Indian philosopher-mystic Sri Aurobindo (1872–1950) espoused a sophisticated form of cosmopsychism that has great contemporary relevance. After first discussing Aurobindo’s prescient reflections on the “central problem of consciousness” and his arguments against materialist reductionism, I explain how he developed a panentheistic philosophy of “realistic Adwaita” on the basis of his own spiritual experiences and his intensive study of the Vedāntic scriptures. He derived from this realistic Advaita philosophy a highly original doctrine of evolutionary cosmo

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Singh, AjaiR, and ShakuntalaA Singh. "Humanity at the Crossroads: Does Sri Aurobindo offer an alternative?" Mens Sana Monographs 7, no. 1 (2009): 110. http://dx.doi.org/10.4103/0973-1229.38517.

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Tello García, Edgar. "Returning to Sri Aurobindo: On the Enigmatic Dragon of Violence." Indialogs 3, Violences (2016): 115. http://dx.doi.org/10.5565/rev/indialogs.35.

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Heehs, Peter. "The uses of Sri Aurobindo: mascot, whipping-boy, or what?" Postcolonial Studies 9, no. 2 (2006): 151–64. http://dx.doi.org/10.1080/13688790600657827.

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Roy, Moumita. "Improvement upon Rājayoga: Swami Vivekananda, Sri Aurobindo and Srimat Anirvan." Philosophy and the Life-world 26, no. 00 (2024): 346–51. https://doi.org/10.62424/jplw.2024.26.00.26.

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The introductory segment of this paper locates the pre-Vedic roots of yoga. The various kinds of yoga prevalent in India such as haṭhayoga, rājayoga, bhaktiyoga, karmayoga, jñānayoga, tāntricyoga and so on. The second part of the paper focuses on the concept of rājayoga. For this, three contemporary Indian philosophers have been chosen – Swami Vivekananda, Sri Aurobindo and Srimat Anirvan. The objective of the paper is to interrelate these masters in their handling of rājayoga as the idea passes from the late eighteenth century to the early nineteenth.

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Saha, Dr Birbal, and Sambhunath Maji. "Remembering the Ancient Master of Education : Twentieth First Century Reception of Sri Aurobindo." Indian Journal of Applied Research 3, no. 1 (2011): 36–37. http://dx.doi.org/10.15373/2249555x/jan2013/15.

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Sengupta, Dr Sanjiban. "Upanishadic Influence on Educational Thoughts of Rabindranath Tagore, Swami Vivekananda and Sri Aurobindo." Indian Journal of Applied Research 4, no. 6 (2011): 146–47. http://dx.doi.org/10.15373/2249555x/june2014/44.

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