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Journal articles on the topic 'Sri Aurobindo'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

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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2

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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3

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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7

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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8

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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9

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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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 can do is provide quality learning opportunities for students. The work of learning requires an active partnership between teacher and student. Teaching is not just relaying information; teaching is not telling. A teacher cannot make a student learn. Here is where Aurobindo's second principle becomes very important. As teachers, we must help students find constructive ways to consult their own minds in the service of learning. And, as Aurobindo reminds us, this consultation with the mind must be done in accordance with one's "own nature."

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12

Stoeber, Michael. "Tantra and Śāktism in the spirituality of Aurobindo Ghose." Studies in Religion/Sciences Religieuses 38, no. 2 (June 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 Aurobindo's mature spirituality is clearly toned down and marked off from more antinomian forms of Tantra, the paper argues that it was shaped in significant ways by his understanding of Tantra.

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13

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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14

Deshmukh, Dr Nivedita, and Menka Mishra. "A Study on The Educational Thought of Sri Aurobindo." Indian Journal of Applied Research 4, no. 7 (October 1, 2011): 150–51. http://dx.doi.org/10.15373/2249555x/july2014/45.

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Chandrayan, Dr Bharati. "Psychological Battle of Death in Sri Aurobindo‟s Savitri." International Journal of Psychosocial Rehabilitation 24, no. 5 (March 31, 2020): 313–18. http://dx.doi.org/10.37200/ijpr/v24i5/pr201695.

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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 (January 28, 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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Verma, K. D. "The social and political vision of Sri Aurobindo." World Literature Written in English 30, no. 1 (January 1990): 56–71. http://dx.doi.org/10.1080/17449859008589119.

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18

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

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Brophy, Thomas. "The Foundations of Hiroshi Motoyama’s Integral Education." Beijing International Review of Education 3, no. 4 (January 31, 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 be traced in a direct line to two institutions founded specifically for integral education in the U.S.: the California Institute of Integral Studies (ciis) founded by Haridas Chaudhuri and also to the California Institute for Human Science (cihs) founded by Hiroshi Motoyama. Although the founders independently developed their philosophies of integral education, they identified their roots in the Aurobindo-Sivananda Integral Yoga synthesis. Motoyama was a realized yogi as well as an educator and scientist. The educational and operational principles by which he founded cihs included the practice of methods for embodied psychospiritual growth. (All such methods are called “yogas” in the Vedanta tradition.) Although Motoyama developed his philosophy independently, his yoga roots mesh with those of Sri Aurobindo’s Integral Yoga which is commonly thought of as the origin of integral education in the West. Moreover, Motoyama approved of Aurobindo’s educational approach (Timothy Laporte, private communication).

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Raghupathi, K. V. "Spiritual Nationalism of Sri Aurobindo and M. K. Gandhi." POETCRIT 33, no. 2 (June 25, 2019): 17–29. http://dx.doi.org/10.32381/poet.2020.33.02.3.

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21

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 (January 31, 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 both China and India. They can be found in ancient texts such as the Great Learning and the Bhagavadgītā as well as in the writings of Wang Yangming and Sri Aurobindo. Integral education would be incomplete if it does not include the cultivation of the intuitive mind.

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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 (January 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 cosmopsychism, according to which the Divine Saccidānanda is “involved” in everything in the universe and gradually manifests itself at each stage of the evolutionary process from matter to life to mind, and ultimately, to Supermind—the final stage that is yet to come, upon the attainment of which we will attain knowledge of our true divine nature as Saccidānanda. I then reconstruct Aurobindo’s novel solution to the individuation problem, according to which the Divine Saccidānanda individuates into various distinct consciousnesses by playfully limiting itself through a process of “exclusive concentration.” Finally, I highlight the continued relevance of Aurobindo’s evolutionary cosmopsychism by bringing him into conversation with Itay Shani, a contemporary proponent of cosmopsychism.

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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 (September 30, 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 English drama in Bengal as elsewhere in India grew sporadically as mostly closet drama; and even later, only Sri Aurobindo, Ravindranath Tagore and Harindranath Chattopadhyaya produced a substantial corpus of dramatic writing. Between 1891 and 1916 Sri Aurobindo wrote five complete and six incomplete verse plays. Keywords: exploitation, sexual violence, homosexual, individuall degradation, consciousness, hypocrisies

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Tello García, Edgar. "Returning to Sri Aurobindo: On the Enigmatic Dragon of Violence." Indialogs 3, Violences (April 16, 2016): 115. http://dx.doi.org/10.5565/rev/indialogs.35.

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

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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 (October 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 (October 1, 2011): 146–47. http://dx.doi.org/10.15373/2249555x/june2014/44.

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Wolfers, Alex. "The Making of an Avatar: Reading Sri Aurobindo Ghose (1872–1950)." Religions of South Asia 11, no. 2-3 (August 1, 2018): 274–341. http://dx.doi.org/10.1558/rosa.37030.

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VAN DIJK, A. M. G. "EEN VROEGE NEOHINDOEISTISCHE NIETZSCHE RECEPTIE DOOR SRI AUROBINDO GHOSE (1872–1950)." Bijdragen 53, no. 3 (January 1992): 264–90. http://dx.doi.org/10.2143/bij.53.3.2015321.

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Sen, Arpita. "Representations of Ireland in the Political Thinking of Sri Aurobindo Ghosh." Studies in History 23, no. 1 (February 2007): 93–133. http://dx.doi.org/10.1177/025764300602300103.

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Samantaray, Swati. "Cosmic Mysticism: Quest for the Absolute in the Works of Tagore and Sri Aurobindo." International Journal of Applied Linguistics and English Literature 6, no. 1 (November 19, 2016): 298. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.1p.298.

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Cosmic mysticism is an immediate experience of oneness with God by means of ecstatic and wordless contemplation. The Indian Renaissance poets Rabindranath Tagore and Sri Aurobindo are spiritual humanists who believe that the entire creation is pervaded by the presence of God. Their exceptional minds have an instinctive urge to synthesize and transform, transmute and transcend the aspects of reality. They regard humans as a replica of the Divine Spirit and hence they value man's ideals and aspirations. Their ways of depicting this is very different, albeit their works bear an analogous thematic purpose, which is cosmic mysticism. This paper delineates the perception of cosmic mysticism in the works of Tagore and Aurobindo. The central theme of their writings – the spiritualization of earthly life – rests on their beliefs that God exists in all of Nature and that spiritual intuition makes it possible for every individual to become conscious of their own divinity. The poets display the cosmic trinity of mind, body and soul in their works and are committed to achieving cosmic consciousness and social amelioration.Keywords: Mysticism, Divine, spirituality, nature, love, philosophy, inspiration, humanism

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Pitale Puradkar, Rina Avinash. "SRI AUROBINDO’S EDUCATION POLICY IN PRE AND POST COLONIAL INDIA." Educational Discourse: collection of scientific papers, no. 14(6) (July 15, 2019): 20–31. http://dx.doi.org/10.33930/ed.2019.5007.14(6)-2.

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The greatest educationalist, those who played important roles in designing education systems have, in their quest to develop ideal processes and structure of education. The new pedagogy of national education impels a further realization of the potentialities of the child and its soul, a realisation that was explicitly stated in the writings of the nationalist leaders who inspired and led the movement of national education in India. In this paper I have tried to revisit the philosophy of education of Sri Aurobindo who tried to provide solution to the problem generated by Macaulayan education system in India during pre and post-colonial period.

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Chandrayan, Bharati. "Savitri by Sri Aurobindo: Beacon of Hope for Women in Modern Age." Bioscience Biotechnology Research Communications 14, no. 8 (June 25, 2021): 233–35. http://dx.doi.org/10.21786/bbrc/14.8.54.

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Maharaj, Ayon. "Toward a new Hermeneutics of the Bhagavad Gītā: Sri Ramakrishna, Sri Aurobindo, and the Secret of Vijñāna." Philosophy East and West 65, no. 4 (2015): 1209–33. http://dx.doi.org/10.1353/pew.2015.0107.

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Ma, Liwen, and Joseph L. Subbiondo. "Integral Drama Based Pedagogy as a Practice of Integral Education: Facilitating the Journey of Personal Transformation." Beijing International Review of Education 3, no. 4 (January 31, 2022): 499–515. http://dx.doi.org/10.1163/25902539-03040001.

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Abstract In this study, we explore the interrelationship of theory and practice by focusing on the practice of Integral Drama Based Pedagogy (idbp) by tracing its theoretical framework of Wang Yamgming (1472–1529) on its conception, and the theoretical influence of Sri Aurobindo (1872–1950) on its development. In the works of Wang Yangming and Aurobindo, a theory of Integral Education emerges that contributes to an increasing transdisciplinary and interdisciplinary evolution in education in primary, secondary, and higher education. Our intention is to discuss the interrelationship between two educational approaches that are directed toward the student’s personal transformation – Integral Education and Integral Drama Based Pedagogy – and to show that their complementarity has had a positive mutual influence. In addition, we include references to the works of Donald Winnicott and his contemporaries on the expansion of idbp. Lastly, we provide an example of a course component of idbp, a teaching of the poem “Journey” by Mary Oliver.

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EDWARDS, Felicity. "Becoming what we Know - Dynamics of Integral Transformation in the Spirituality of Sri Aurobindo." Studies in Spirituality 13 (January 1, 2003): 235–62. http://dx.doi.org/10.2143/sis.13.0.504598.

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Prince, Brainerd. "Interrogation, Interpretation and Integration of Spirituality: Insights from Sri Aurobindo for “Care for Creation”." International Review of Mission 99, no. 2 (November 2010): 244–57. http://dx.doi.org/10.1111/j.1758-6631.2010.00047.x.

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Ambirajan, S. "Human Values and Consciousness: Towards a New Social Order in the Light of Sri Aurobindo." Journal of Human Values 1, no. 1 (April 1995): 127–38. http://dx.doi.org/10.1177/097168589500100112.

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Kumar, Nikhil. "Sri Aurobindo’s Yogic Discovery of the ‘One Original Language’ of Mankind: A Linguistic Exploration." Theory and Practice in Language Studies 6, no. 3 (March 21, 2016): 475. http://dx.doi.org/10.17507/tpls.0603.04.

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On a very high plane of yogic consciousness Sri Aurobindo discovers the existence of the ‘one original language’ of mankind. Such ‘one original language’ of mankind, he says, is based on certain eternal types of sound. It exists on the summit of spiritual consciousness, ‘Overmind Consciousness’ he terms it. It comes to be intelligible to the matter-oriented intellectual mind of linguistic world since Noam Chomsky finds mind at the centre of language, mind which is free from the ‘stimulus control’. Further, Ferdinand de Saussure’s linguistic vision of the existence of the basic structure of language gives an unmistakable indication of the linguistic base of the one original language, and, therefore, requires us to make a linguistic exploration to materialise this vision of the ‘one original language’ of mankind.

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Kabulniyazova, Gulchehra T. "Comparative analysis of Sri Aurobindo Ghosh, Jalaliddin Rumi and Henri Bergson’s ideas about intuition and spiritual love." Voprosy Filosofii, no. 11 (2021): 188–97. http://dx.doi.org/10.21146/0042-8744-2021-11-188-197.

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The article analyzes the ideas of the Sufi thinker, poet Jalaladdin Rumi, the prominent Indian philosopher Sri Aurobindo Ghosh, and Henri Bergson about intuition and spiritual love. These thinkers, who lived in different historical eras, who were not familiar with each other’s creativity, expressed a number of similar ideas. These are ideas of spiritual love and intuition. According to Rumi, the idea of a person as God’s slave or servant is significantly lower than the idea of a person as a beloved of God, since it prevents one from seeing the image of God in the inner world of a person; the enlightened human soul strives to merge with the world soul. The highest goal of the integral yoga of Aurobindo is the unity of body, soul and spirit, thanks to which a latent spiritual force with a divine nature manifests itself in a person, a person turns into an instrument of action of divine will – Shakti. Rumi sees the meaning of human life in the disclosure of creative abilities. Bergson defines intuition as the energy of benevolence, with the help of which the intellectual limitations of people are overcome. A person, according to Bergson, is a creative being, in whose activity a creative impulse is manifested; in turn, this impulse gives rise to intuition. Comparing the views of three thinkers, we find a pantheistic attitude that makes different worldviews comparable and provides a basis for their comparative study, which was pointed out in the 11th century. outstanding Central Asian encyclopedist Abu Rayhan al-Biruni. In our opinion, the ideas of spiritual love and intuition are the bridge that connects Western and Eastern cultures, which are very different from each other.

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Ahuja, Ajit, Nitin Wadnere, and Simran Behl. "Role of magnetic resonance imaging in spinal trauma." International Journal of Research in Medical Sciences 9, no. 3 (February 25, 2021): 842. http://dx.doi.org/10.18203/2320-6012.ijrms20210888.

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Background: Magnetic resonance imaging (MRI) is the modality of choice for evaluation of ligamentous and other spinal cord, soft tissue structures, disc, and occult osseous injuries. Objective evaluate the role of MRI as a non-invasive diagnostic tool in patient with spinal trauma.Methods: This study was conducted in department of radiodiagnosis, Sri Aurobindo institute of medical sciences and PG institute, Indore and approval from the ethical and research committee. The duration of this study was April 2018 to May 2020. We included 60 patients of spinal trauma referred for MRI in this study.Results: In 32 (53.3%) patients the mode of injury was road traffic accidents, in 23 (38.3%) patients it was fall and in 5 (8.3%) patients the mode of injury was any other mode. There was significant difference seen between the MR cord hemorrhage, cord compression, and code transaction.Conclusions: MRI is an excellent modality for imaging of acute spinal trauma. Normal cord on baseline MRI predicts excellent outcome. When comparing patients with complete, incomplete spinal cord injury (SCI) and spine trauma without SCI, significant difference was seen in cord hemorrhage, cord transection, cord compression.

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Singh, Jaspal. "Quest for Divine Meaning in Human Existence in the Poetry of T.S. Eliot and Sri Aurobindo." Asian Journal of Research in Social Sciences and Humanities 8, no. 3 (2018): 166. http://dx.doi.org/10.5958/2249-7315.2018.00055.2.

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Codell, Julie. "Press Conflicts, Empire, and the “Closed” Periodical: Sri Aurobindo Ghose (1872–1950) and the Indian Press." Victorian Periodicals Review 53, no. 4 (2020): 520–43. http://dx.doi.org/10.1353/vpr.2020.0047.

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Gaur, Naman Kumnar, Aman Gupta, and Shoaib Husssain. "Knowledge and attitude of pre-conception and pre-natal diagnostic technique act (PCPNDT) in pregnant women of Indore at tertiary referral center." International Journal of Research in Medical Sciences 6, no. 6 (May 25, 2018): 2023. http://dx.doi.org/10.18203/2320-6012.ijrms20182281.

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Background: This study was conducted to know the knowledge and attitude pregnant females have about pre-conception and pre-natal diagnostic technique act.Methods: Study was conducted in Sri Aurobindo Institute of Medical Sciences, Indore, a tertiary referral centre, with a pre-structured questionnaire, consisted of 130 patients. Data collected was reviewed and statistically analysed.Results: Mean age was 27-28 years, with large number 70(53.8%) of females weren’t aware about the act but were willing to impose a strict law 124(95.4%), want to motivate others 112 (86.2%) and didn’t want sex determination 114 (87.7%).Conclusions: However, majority of females weren’t aware of the act but did show positive attitude towards the law. Further a comprehensive publicised campaign is warranted to spread the awareness.

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Patni, Digant, Alok Tyagi, and Vishal R. Munjal. "Clinical and pathophysiological study of patients with vertigo at SAIMS, Indore." International Journal of Otorhinolaryngology and Head and Neck Surgery 5, no. 4 (June 27, 2019): 1009. http://dx.doi.org/10.18203/issn.2454-5929.ijohns20192721.

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<p class="abstract"><strong>Background:</strong> This was a prospective, descriptive study performed by collecting and analyzing the results of vestibular exams, evoked myogenic potential tests, pure tone audiometry test and impedence test performed in the Otorhinolaryngology Department of Sri Aurobindo Institute of Medical Sciences, Indore.</p><p class="abstract"><strong>Methods:</strong> This was a prospective, descriptive study performed by collecting and analyzing the results of vestibular exams, evoked myogenic potential tests, pure tone audiometry test and impedence test performed in the Otorhinolaryngology Department of Sri Aurobindo Institute of Medical Sciences, Indore. </p><p class="abstract"><strong>Results:</strong> In age group of 20 to 60, maximum number of patients were in group of 31-40 (16), followed by 51-60 (15), followed by 20-30 (24.) Maximum positive seen in Romberg (07), followed by nystagmus (06), followed by Dix-Hallpike (06). The patients in our study (30 out of 50) were suffering from hypertension. Two patients were of Meniere’s disease and rest 16 were of SNHL, 08 were of SNHL and BPPV combined. The rest of the cases were of mixed hearing loss and other central hearing loss causes will have be ruled out.</p><p class="abstract"><strong>Conclusions:</strong> The main aim of study is to study clinicopathological aspects in patients with vertigo. We also studied incidence of SNHL in our study. It has been established by this study that hypertension is one the major causes of vertigo in patients whereas VEMP has not proven to be very beneficial in our study to see peripheral vertigo patients. Most of the patients with BPPV also had a normal cVEMP which showed that it was not a very reliable instrument in BPPV.</p>

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Ambirajan, S. "Human Values and Consciousness: Towards a New Social Order in the Light of Sri Aurobindo (Part II)." Journal of Human Values 1, no. 2 (October 1995): 249–64. http://dx.doi.org/10.1177/097168589500100208.

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Gleig, Ann. "Researching New Religious Movements from the Inside Out and the Outside In." Nova Religio 16, no. 1 (August 1, 2012): 88–103. http://dx.doi.org/10.1525/nr.2012.16.1.88.

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Drawing on my own fieldwork experiences with the transnational Integral Yoga community, this essay offers some reflections on two possible approaches to bridging insider-outsider perspectives in the study of new religious movements. First, I consider Gerald Larson's suggestion of a “relationship of mutual reciprocity” between researcher and religious community. Second, I discuss the value of a participatory approach that attempts to integrate engaged participation with critical distance in the study of religion. I use my collaborative experience co-authoring an academic article on Sri Aurobindo and the contemporary yoga scene with an Integral Yoga practitioner to argue that while Larson's reciprocal enterprise risks either sacrificing critical concerns to apologetic agendas, or polarizing the insider as apologetic and the outsider as reductive, a participatory approach proposes a way to put insider-outsider perspectives into a more creative relation.

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Mitter, Ranjan. "Book Reviews : R.Y. Deshpande, Sri Aurobindo and the New Millennium. Pondicherry: Aurobharati Trust, 1999, 340 pp. Rs 150." Journal of Human Values 6, no. 2 (October 2000): 199–202. http://dx.doi.org/10.1177/097168580000600212.

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Forsthoefel, Thomas A. "Weaving the Inward Thread to Awakening: The Perennial Appeal of Ramana Maharshi." Horizons 29, no. 2 (2002): 240–59. http://dx.doi.org/10.1017/s0360966900010124.

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ABSTRACTThis article considers the “perennial” appeal of Ramana Maharshi, the twentieth-century Hindu saint from South India (1879–1950). While not as well-known in the West as either Ramakrishna or Ramana's contemporary, Sri Aurobindo, Ramana's life and teaching have evoked a surprisingly strong positive reaction from Indians and Westerners alike. The reason for this, first of all, is to be located in the perennial philosophy which his life and teaching implicate, and the use made of that philosophy by neo-Hindu apologists or Western scholars and spiritual figures interested in “mysticism” across cultures or interfaith dialogue. Second, the appeal of Ramana can also be located in the compelling attraction of holiness, a phenomenon which raises the fundamental question of what it means to be human. In the case of Ramana, the compelling example of human “being” provokes inquiry into the depth dimension of human existence, where, in the non-dualistic tradition which he represents, one discovers divinity.

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