Amal Kiran - The Pilgrim of Truth   Arun Vaidya   Sri Aurobindo gave him the name Amal Kiran, a Sanskrit name that means The Clear Ray. With this name, Sri Aurobindo revealed K.D. Sethna's spiritual identity and his life's goal-of integral transformation for the Su-pramental Truth - the Supreme Light. On September 3,1930, at the age of nearly 27, thus began with Sri Aurobindo's santion this Pilgrim of Truth's exalted yoga sadhana of commitment and consecration in search of his destiny and its fulfilment. Sri Aurobindo had early on delineated to him the very nature of his personal Integral Yoga sadhana,   .. .There is only one truth in you

-034_PartIII Sri Aurobindo's Vision-Manoj Das Is Progress Possible Without Culture?   Manoj Das   SEVERAL readers are likely to find the title of this article rather superfluous. This author's impression was not different when the chief organiser of a seminar on the theme of culture asked him to answer this question in his inaugural address.   But, luckily, when at a casual meeting of a few intellectuals I casually introduced this subject, I woke up with a shock, taking careful note of their spontaneous reactions, that there could be highly divergent thinking on this apparently simple issue. The divergence could be articulated through two questions opposed to each other. One: Who doubts

  K.D. SETHNA (AMAL KIRAN)  A CENTENARY TRIBUTE K.D. Sethna (Amal Kiran) A Centenary Tribute   Edited by Sachidananda Mohanty   THE INTEGRAL LIFE FOUNDATION USA   First Edition :November 2004 Copyright : @ Clear Ray Trust, Pondicherry Editor Dr. :Sachidananda Mohanty Printed at : All India Press, Pondicherry, India Published by : THE INTEGRAL LIFE FOUNDATION                        156, Upper Pattagansett Road East Lyme,                        CT 06333, USA Price :Rs. 200/- Typesetby : Kolam Information Services Pvt. Ltd,                   Pondicherry, India

A Clear Ray and A Lamp - an exchange of light   Pradip Bhattacharya   I FIRST met Amal Kiran in 1969, advised by Jayantilal-ji that in him I would find a kindred spirit - and how right he was! He was then living at 23 Rue Suffren, and I used to help arrange his numerous unpublished typescripts (numbering 23 in 1974 as he writes) in a wooden almirah. Whenever possible, I would get hold of newly published material on subjects he was dealing with and send these to him. For instance, in the 1970s he was heavily into Velikovsky. I was able to obtain issues of the journal published by the Velikovsky Society and keep Amal updated. Later, I sent him arti

Amal Kiran's Contribution to the Study of Indian Prehistory   Akash Deshpande   AMAL KIRAN developed a systematic understanding and exposition of the subject of Indian prehistory over a period of nearly forty years. Four books by him bear upon this subject. Two are devoted entirely to this topic, while two more touch upon it with considerable emphasis.   It is evident that as a historian, Amal has minutely pored over several hundred original research sources and findings covering a wide array of viewpoints and methodologies. Nothing has been rejected from consideration on doctrinaire or dogmatic grounds; each item has been dealt with on its me

Part VI  List of Publications   List of Published Book   1. 1923 Parnassians (4 Essays) 2. 1941 The Secret Splendour, Bombay: Published by K.D. Sethna. 3. 1947 Evolving India: Essays on Cultural Iissues, Bombay: Hind Kitabs Limited. 4. 1947 The Poetic Genius of Sri Aurobindo, Pondicherry: Sri Aurobindo Ashram, 2nd ed. 1974. 5. 1949 The Adventure of the Apocalypse, Bombay; Sri Aurobindo Circle. 6. 1951 The Passing of Sri Aurobindo: Its Inner Significance and Consequence, Pondicherry: Sri Aurobindo Ashram. 7. 1952 Life-Literature-Yoga: Some Letters of Sri Aurobindo, Pondicherry: Sri Aurobindo Ashram

-046_PartV Extracts from Amal Kiran's Works-The Passing of Sri Aurobindo The Passing of Sri Aurobindo: Its Inner Significance and Consequence*   I   No one can write about my life because it is not on the surface for men to see" - this is what Sri Aurobindo said when the idea of a definitive biography was mooted. There is no doubt that, except perhaps for his brilliant academic career in England and the early phases of his fiery political period in India, his life was too deeply inward for its utmost sense and motive and achievement to be unravelled by a narration of external events supplemented by a psychological commentary. To arrive at some vision of it one would have to catch an inkling

K.D. Sethna as the Editor of Mother India   Nilima Das   K.D. SETHNA (Amal Kiran) is a veteran editor of the journal Mother India, Monthly Review of Culture. Nirodbaran says: "Sri Aurobindo had made Amal a political thinker and a commentator as well. When Mother India was started in Bombay with Amal as its editor, he used to send his editorials for Sri Aurobindo's perusal and sanction. I used to read them to Sri Aurobindo. The Mother found one editorial too strong and brought it to his notice. But he approved of it. He considered Mother India as his paper, as did the Mother consider the Bulletin as her paper.   "During the twelve years

-048_PartV Extracts from Amal kiran's Works-The Problem-Its Indian Implications The Problem: Its Indian Implications -the Historical Questions Involved*   In India the problem of Aryan origins has not only a bearing on the remote past. It has also a relevance to the immediate present. Ever since Western historians pronounced, and the historians of our country concurred, that a Dravidian India had been invaded by the Aryans of the Rigveda in the second millennium B.C., there has been a ferment of antagonism, time and again, between the North and the South.   The Northerners, figuring in their own eyes as Aryan conquerors, have occasionally felt a general superiority to the Southerners who have com

-039_PartIII Sri Aurobindo's Vision-Ranajit Sarkar The Rose and the Flame: Psychic and Spiritual Poetry   Ranajit Sarkar     "The truth which poetry expresses," Sri Aurobindo says, "takes two forms, the truth of life and the truth of that which works in life, the truth of the inner spirit."1 In a general way, we can say that the poetry which expresses the second form of truth is mystic. But this poetry is not something uniform. The spirit is infinite, therefore the mystic's vision of the spirit too takes many forms. And the poetry that expresses the vision cannot easily be grasped within a clear definition. However, when we study mystic poetry we discern two main movements: the psychic