Select Bibliograpliy Altekar, A.S., Education in Ancient India, Banaras, 1951. Appayya, DTksita Siddhanta Les'asangraha with the commentary of Krsnanadafirtha, Chowkhamba Sanskrit Series, Banaras, 1916. Armstrong, D.M., A Materialist Theory of Mind, Routledge & Keganpaul, 1968. Arokai Swami, M., The Classical Age of the Tamils, University of Madras, Chennai, 1972. Ayer, A.J., Language, Truth and Logic, London 1954. Balasubramanian, R., Advaita Vedanta, University of Madras, 1976. Balasubramanian, R., A Study of the Brahma Siddhi ofMandna Mis'ra, Chaukhamba Amar Bharati Prakashan, Varanasi, 1983. Balasubramanian, R., (ed., tr.), The Taittinyopanis

12 Mutation of the Human Species: The Next Species and The New Divine Body Sri Aurobindo has envisaged the development of the Divine Body, and he has written in his "The Supramental Manifestation Upon Earth" on the structure and functioning that the divine body will have, when it will visibly be operating physically on the physical earth in the same way in which the human physical body is today operating on the physical earth. That, when it happens, will be, according to Sri Aurobindo and the Mother, the conclusive proof of the evolutionary birth of a new supramental species on the earth, and also of the synthesis of science and spirituality.

7 Criteria of Ethical Perfection and Integration of Total Being: An Exploration Human nature is complex and it is at once egoistic, collectivistic, moralistic and idealistic. In its pursuits of idealism, it is not limited merely to ethical idealism; it conceives and pursues rationalistic idealism or aesthetic idealism; it also conceives and pursues idealism that religion prescribes; it conceives and pursues spiritual idealism and even spiritual perfection. The road is long; the labour involved in arriving at reconciliation of conflicting elements of human nature is arduous. On this long and arduous road of human nature,

Also by Kireet Joshi Education/or Character Development Education for Tomorrow Education at Crossroads A National Agenda for Education Sri Aurobindo and Integral Yoga Sri Aurobindo and the Mother Landmarks of Hinduism The Veda and Indian Culture Glimpses of Vedic Literature The Portals of Vedic Knowledge Bhagavadgita and Contemporary Crisis Philosophy and Yoga of Sri Aurobindo and Other Essays A Philosophy of the Role of the Contemporary Teacher A Philosophy of Evolution for the Contemporary Man A Philosophy of Education for the Contemporary Youth Edited by Kireet Joshi The Aim of Life The Good

9 Limitations of the Mind as an Instrument of Yogic Experience In this movement, realization adds itself to realization. In other words, the process of this Yoga is progressive. The reason for this progressive movement is that the instrument which is used for this Yoga is primarily connected with the mind. And the nature of the mind has certain inherent difficulties which prevent direct integral realization of the integral Reality, which is the primary objective of this synthetic yoga. Sri Aurobindo points out that when the mental being seeks to know the Divine, it falls short as an instrument to realize the Object of real

2 Quest of Supra-physical Realities: Four Avenues A crucial problem of Thought as also of Life is centered on the distinction between the physical and the supra-physical, on the possibility of transition from the physical to the supra-physical, and on establishing, if possible, the relation between the physical realities and supra-physical realities. It is, indeed, possible to question the existence of the supra-physical, and several systems of thought and philosophy have been built in the course of human history to convince the human mind that there is no such thing as the supra-physical, and that all that can be considered to be supra-physi

1 The Quest and Denials A pilgrim of our times, earnest in his quest and scrupulous in his methods, burning with a single aspiration to search for truth and to consecrate himself to the tasks that would flow from that search for the fulfilment of himself and for the eventual fulfilment of the human journey, finds himself arrested by various forms of denial and scepticism that pronounce the message that the present organisation of consciousness is the last limit and that the only course of rationality or reasonableness is to limit himself to the boundaries of that organisation and be content with limited certainties and probabilities and ever crumbling ideals of

6 Another Line of Inquiry: Verifiability of Spiritual Experiences One very helpful idea, which has been suggested, is that, in order to determine as to, in which among various religions lies the right way, is not to compare doctrines but to compare spiritual experiences which lie at the roots of religions. In the history of Indian religion, the effort to compare the nature and contents of underlying spiritual experiences has been very prominent. There are, however, religions which, although founded on spiritual experiences consisting of visions, voices, intuitions, revelations or inspirations of the founders or some rare individuals, explicitly or impli

3 Spirituality and Yoga In the history of human quest, the field of direct spiritual experience has come to be cultivated, both intensively and extensively. This cultivation has come to be explored and practiced systematically in various cultures of the world, and in India, this systematic exploration and practice have been recognized as Yoga, and it has come to be clearly distinguished from religion, occultism and philosophy. Yoga18 is a systematic and methodized pursuit of spirituality and direct spiritual experience. Spirituality, in its distinctiveness, aims at the knowledge and possession of the Spirit, as distinguished from Mind, Life and Matter; it

Alexander Alexander the Great Introduction But Alexander of Macedon and Napoleon Buonaparte were poets on a throne, and the part they played in history was not that of incompetents and weakling. There are times when Nature gifts the poetic temperament with a peculiar grasp of the conditions of action and irresistible tendency to create their poems not in ink and on paper, but in living characters and on the great canvas of the world. Such men become portents and wonders whom posterity admires or hates but can only imperfectly understand. Like Joan of Arc or Mazzini and Garibaldi, they save a dying nation or like Napoleon and Alexander they dominate the wo