"SEVEN DOUBTS" Here is my attempt to answer your "seven doubts". 1.It is according to Sri Aurobindo that Sri Krishna is known to have revealed what you designate "the plane of Purushottama" in the Gita. I venture to suggest that he could disclose Sri Krishna's ultimate status because he was himself Sri Krishna in a past birth: the status of an Uttama (supreme) Purusha beyond either the Kshara (mutable) or the Akshara (immutable) Purusha. The existence of Purushottama was part not only of Sri Aurobindo's philosophical knowledge but also of his own experience. Both he and Sri Krishna were Purushottama incarnate, the latter using, in consonance with the need of t

-032_Apropos of Udar's commrnt in the mother india of december 1981.htm APROPOS OF UDAR'S COMMENT IN THE MOTHER INDIA OF DECEMBER 1981 1 A Letter to a Friendly Critic I am sorry Udar's article in Mother India has proved so offensive to you. I know it hits hard at places but it does not seem to me more offensive than the extract Udar has quoted from the Introduction to Vol. I of the Agenda. Perhaps your reaction is really to what he has said in reply to that extract? As you have singled out this reply, let me first say something about it. Obviously it is subjective in most part but the provocation is to be understood before one judges it. It is v

-012_The Ashram's sixty years.htm THE ASHRAM'S SIXTY YEARS GLIMPSES FROM A PERSONAL STANDPOINT A line in the opening passage of Sri Aurobindo's Ilon runs; Ida climbed with her god-haunted peaks into diamond lustres... A sacred mountain of ancient Greece, Ida as seen by the poet, an ever-uplifting vigil, full of secret divine presences, now emerging in the dawn-light which has the purity and transparent depth of an ethereal diamond — here is an apt symbol for Sri Aurobindo's Ashram on November 24, 1986, the sixtieth year of its establishment, what is termed in traditional reckoning its diamond jubilee. It is also apt that Ida should be spoken of in the feminine

AN ALL-ROUND REVELATION Sri Aurobindo's spiritual vision of the world can be considered an all-round revelation because it finds some essential truth in every world-view reached by mystical, philosophical or scientific research, and weaves it into its own comprehensive system. There is nothing it rejects or fails to explicate. Take even the very denial of it, the most extreme Materialism of our day, basing itself on blind physical phenomena, random genetic mutation, mindless natural selection of mutated forms by the environment, extensively wasteful processes of evolutionary life, mechanical reactions and reflexes of organisms, dependence of psychologica

SIDELIGHTS ON THE AUROBINDONIAN TRUTH A LETTER FROM KRISHNA PREM (RONALD NIXON) TO MR. KOSKE AND A COMMENT BY K. D. SETHNA The Letter September 1946 Dear Mr. Koske, "Whom should I believe?" You can cut Bradley, Bergson, Hegel, etc., out of the list as admittedly their views are mere speculations. They do not even claim to have reached the other shore. How, then, will they guide us? It is useless to reach one unique and final philosophical system. All such systems are relative. The Buddha described his teachings as like a raft — useful to cross the river but to be left behind on the further bank. Thou

-015_Dr. v.k.GOkak Amd Sri Aurobindo's savitri.htm DR. V. K. GOKAK AND SRI AUROBINDO'S SAVITRI In the Indian Express, Saturday, September 11, 1982, p. 14, Dr. V. K. Gokak was interviewed on his latest literary work, an epic in Kannada due to be published in November of the same year. Asked why, being an English scholar who had taught the language for more than three decades, he wrote his epic in Kannada, Dr. Gokak was quoted as replying: "...I was hesitant to write in a language which I have not mastered completely. Aurobindo who had mastered the language wrote his Savitri in English and, though it contained most beautiful passages, I felt the language was a bit awkward. If a schol

SRI AUROBINDO, PARTHASARATHY IYENGAR AND PONDICHERRY A NOTE TOWARDS CLARIFYING THEIR CONNECTION This article by the Editor of Mother India is published at the request of readers who wanted his views on the subject apropos of some views already in print. In the issue of Sri Aurobindo: Archives and Research for December 1987 the "Archival Notes" are partly aimed at settling certain queries raised by some statements of the writer two years earlier in the same periodical. His new statements too have come in for criticism. It may be that his true drift has failed to be caught, but the cause of

-10_A Retrospect - the Resolution of The Tyger's Symbolism.htm 7 A Retrospect: The Resolution of The Tyger's Symbolism We have completed our study of The Tyger. We may conclude with a brief retrospect. The starting-point in our treatment of the poem was an analysis of its "Minute Particulars, Organized", and the analysis resolved the poem's symbolism into a mytho-poeic vision of Christ's battle in Heaven with revolted angels. The details of this vision - the ultimate empyrean of the supreme lustre-hidden Godhead, the winged intermediate Creator who is essentially one with that Godhead yet existen-tially secondary and who aspiring from his existential status to the primary blaze and

-09_The Poem in the General Context of Blake's Work.htm 6 The Poem in the General Context of Blake's Work (a) The last stage of our study of The Tyger brings us into the midst of Blake's work in general. We have to support our identification of his beast of prey by whatever links up with our poem from outside it in the context of this work . We shall draw on outside expression to define the various aspects of the poem more clearly or to put our minds in the proper frame to appreciate them. And, weaving everything together, we shall see also what enrichment of detail comes about by taking Blake as a whole. But we shall do so by glancing first at some points from Blake put forwar

2 The Internal Pattern of the Poem The first thing to strike us is that it is not any one part of the Tyger which is said to burn. As Harding1 puts it apropos of the opening phrase - Tyger! Tyger! burning bright - "we may (in view of the second stanza) think primarily of the two burning eyes in the darkness, but the phrase itself makes the whole tiger a symbol of a 'burning' quality..." The Tyger's entire body which in physical fact would not be visible in the darkness is here seen as aflame. Of course, a physical Tiger even at night may be poetically visioned in its ferocity like this, but the sheer totality of the fire tends by itself to sug