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Vijnanabhiksu, the author of Vijnanamrtabhasya, an independent commentary on Badarayana`s Brahmasutras, conceived a system in which both the world and the individual selves also enjoyed the status of reality and which accorded due importance to both knowledge and action as means to liberation. He believed that it is the philosophy of the unreality of the world which was responsible for man`s alienation from his environment and in order to help him overcome the alienation a more meaningful relationship of man with his surroundings and fellow-beings was needed. This is precisely the reason why Vijnanabhiksu took up cudgels against the advocated of Maya and expounded a system in which the world has been accepted as a real transformation of Prakrti, the power of the Absolute, and which thus has no place for Maya in the sense in which it has in the philosophy of Advaita. Vijnanabhiksu`s system is a peculiar blend of knowledge, yoga and bhakti. Probably it was the need of the times and it is for this reason that he combined both the non-dualistic idealism of Samkara and the realistic idealism of Samkhya with the prevailing cult of devotion. It is his zeal for syncretism that he has welded various philosophical trends of Samkhya, Yoga, Vedanta, Puranas, etc. into his system of Integral Non-dualism.
The author of this slender but profound book, a Cistercian monk, discovered as a young man the work of his fellow countryman Ren Gunon, whose writings introduced him to genuine metaphysical doctrine and to possibilities of spiritual realization. This discovery marked him indelibly, and he resolved to follow a monastic path in order to be free for the 'one thing needful'. The word Advaita, which designates Vedantic non-dualism, is Sanskrit for 'non-dual' or 'not two'; but the doctrine itself is by no means exclusively Hindu, being present in Buddhism, Islam, Taoism, and Judaism. In Christianity it has always been more implicit, though explicit with writers such as Dionysius the Areopagite, Eriugena, Eckhart, and even Dante. The great merit of this work by 'a Monk of the West' is that it shows that non-dualism is neither pantheism nor monism, and that there is no incompatibility between orthodox Christian doctrine and the strictest understanding of non-dualism in the Advaita Vedanta. The implication is that non-dualism can again find expression within a Christian ambiance. The cover design helps clarify this. In the background is the Omkara, the sacred monosyllable of Hinduism, considered the most funadamental of affirmations. In the foreground is the Christian symbol of the Chi-Rho, chrismon, or labarum, consisting of the first two letters-chi (X) and rho (P)-of the Greek Christos, XRISTOS. This figure is intrinsically three-dimensional but is usually projected onto a plane surface. The cruciform Greek letter chi (X) is placed horizontally within a circle; it measures the parameters of a given world. The rho intersects the chi at its center and is placed vertically to represent the axis mundi or world tree. The loop at the top of the rho represents the Supernal Sun at the summit of the world tree, from which all possibilities of creation proceed and to which they return. There can be no essential, but only an apparent, incompatibiity between the Universe and any of its constituent parts; all derive from a unique and common Principle. Similarly, there be be no essential conflict between the Chi-Rho representing a given world and the Omkara which represents all worlds, the entire Universe, notwithstanding the differing degrees of universality. Christianity and the Doctrine of Non-Dualism offers one approach to this doctrine and to the greatest possible spiritual / intellectual adventure that is implied.
Sri Ramakrishna is widely known as a nineteenth-century Indian mystic who affirmed the harmony of all religions on the basis of his richly varied spiritual experiences and eclectic religious practices, both Hindu and non-Hindu. In Infinite Paths to Infinite Reality, Ayon Maharaj argues that Sri Ramakrishna was also a sophisticated philosopher of great contemporary relevance. Through a careful study of Sri Ramakrishna's recorded oral teachings in the original Bengali, Maharaj reconstructs his philosophical positions and analyzes them from a cross-cultural perspective. Sri Ramakrishna's spiritual journey culminated in the exalted state of "vijñana," his term for the "intimate knowledge" of God as the Infinite Reality that is both personal and impersonal, with and without form, immanent in the universe and beyond it. This expansive spiritual standpoint of vijñana, Maharaj contends, opens up a new paradigm for addressing central issues in cross-cultural philosophy of religion, including divine infinitude, religious pluralism, mystical experience, and the problem of evil. Sri Ramakrishna's vijñana-based religious pluralism--when grasped in all its subtlety--proves to have major philosophical advantages over dominant Western models. Moreover, his mystical testimony and teachings not only cut across long-standing debates about the nature of mystical experience but also bolster recent defenses of its epistemic value. Maharaj further demonstrates that Sri Ramakrishna's unique response to the problem of evil resonates strongly with Western "soul-making" theodicies and contemporary theories of skeptical theism. A pioneering interdisciplinary study of one of India's most important philosopher-mystics, Maharaj's book is essential reading for scholars and students in philosophy of religion, theology, religious studies, and Hindu studies.
Sri Aurobindo calls us to what he terms an “adventure of consciousness”. Integral yoga was not intended to set forth a specific and rigid set of practices for everyone to follow; rather, it was developed to understand the specific needs of each individual at each stage of development and to employ those methods and practices that would best aid in the further progress for the individual seeker. It also was not targeted at abandoning life. The integral yoga first focuses on achieving the necessary liberation from the fixed habits of body, life and mind that create a framework around each person's life, and then, on bringing down into the being a higher status of consciousness and aiding its transformation of the being in all its aspects. The eventual objective of the integral yoga was to provide conscious support to the natural process of evolution of consciousness, and thereby speed up its advent. The book Integral Yoga: Sri Aurobindo's Teaching and Method of Practice was compiled and organised from among the thousands of letters on yoga that Sri Aurobindo wrote to disciples and others over a number of years. It outlines his philosophical outlook, the background and basis of the integral yoga, and delves into a vast array of details which aid the sincere seeker in understanding the inner workings of consciousness, and helps the seeker to work through the difficulties, obstacles and resistances of nature to truly bring about a transformation of consciousness in all parts of his being.
ABOUT THE BOOK:Sri Aurobindo has developed an original system of the Vedanta called Integral Advaitism. This book gives a systematic, thorough and authentic exposition of his thought. The fundamental and living issues, namely, the concept of the Absol
This book compiles the most lively expressions of nonduality, which is the understanding that existence is one undivided whole and that the daily distinctions we make within this unity are useful, but not ultimately true. The book conveys what nonduality itself is, in a nonacademic style that draws heavily on modern, popular writing on the subject. Also included are spirited passages from major traditions--Buddhism, Taoism, Hinduism, Christianity, Judaism, and Islam.
This book examines key aspects of the history, philosophy, and culture of science in India, especially as they may be comprehended in the larger idea of an Indian civilization. The authors, drawn from a range of disciplines, discuss a wide array of issues — scientism and religious dogma, dialectics of faith and knowledge, science under colonial conditions, science and study of grammar, western science and classical systems of logic, metaphysics and methodology, and science and spirituality in the Mahabharata. This collection of essays aims to evolve a framework in which science, culture, and society in India may be studied fruitfully across disciplines and historical periods. With its diverse themes and original approaches, the book will be of interest to scholars and researchers in the fields of the history and philosophy of science, science and religion, cultural studies and colonial studies, philosophy and history, as well as India studies and South Asian studies.
This innovative book offers a holistic approach to one of the most fascinating and puzzling aspects of human experience: dreaming. Advocating the broad-ranging vision termed "integral" by thinkers from Aurobindo to Wilber, Fariba Bogzaran and Daniel Deslauriers consider dreams as multifaceted phenomena in an exploration that includes scientific, phenomenological, sociocultural, and subjective knowledge. Drawing from historical, cross-cultural, and contemporary practices, both interpretive and noninterpretive, the authors present Integral Dream Practice, an approach that emphasizes the dreamer's creative participation, reflective capacities, and mindful awareness in working with dreams. Bogzaran and Deslauriers have developed this comprehensive way of approaching dreams over many years and highlight their methods in a chapter that unfolds a single dream, showing how sustained creative exploration over time leads to transformative change.
"Akashvani" (English) is a programme journal of ALL INDIA RADIO, it was formerly known as The Indian Listener. It used to serve the listener as a bradshaw of broadcasting ,and give listener the useful information in an interesting manner about programmes, who writes them, take part in them and produce them along with photographs of performing artists. It also contains the information of major changes in the policy and service of the organisation. The Indian Listener (fortnightly programme journal of AIR in English) published by The Indian State Broadcasting Service, Bombay, started on 22 December, 1935 and was the successor to the Indian Radio Times in English, which was published beginning in July 16 of 1927. From 22 August ,1937 onwards, it used to published by All India Radio, New Delhi. From 1950,it was turned into a weekly journal. Later, The Indian listener became "Akashvani" (English ) w.e.f. January 5, 1958. It was made fortnightly journal again w.e.f July 1,1983. NAME OF THE JOURNAL: AKASHVANI LANGUAGE OF THE JOURNAL: English DATE, MONTH & YEAR OF PUBLICATION: 4 APRIL, 1982 PERIODICITY OF THE JOURNAL: Weekly NUMBER OF PAGES: 57 VOLUME NUMBER: Vol. XLVII, No. 14 BROADCAST PROGRAMME SCHEDULE PUBLISHED (PAGE NOS): 16-55 ARTICLE: 1. The Concept of Reality in Shankara And Sri Aurobindo 2. Hundred Years of Indian Telephones 3. Jobs Without Inflation 4. Scanning The Sky 5. Indian Ocean As A Zone of Peace 6. IX Asiad: Unique Features AUTHOR: 1. Dr. P . Nagabhushanam 2. Shri C. M. Stephen 3. Prof. G. S. Gupta 4. Shri K. Krishnamurthy 5. Shri Bimal J. Dev 6. Shri T. C. Ganesh Prasar Bharati Archives has the copyright in all matters published in this “AKASHVANI” and other AIR journals. For reproduction previous permission is essential.