Sri Aurobindo is the last word on human behaviour and collective psychology

Assorted tweets:

Remember here the story of Purani ji Who wanted Assurance from #sriaurobindo about independence of 🇮🇳! SA assured him !! When he repeated the Q. ,SA became serious & looked @ the 🌌& said in stern voice :It’s decreed ..

Again SA Had Promised about Politics & it Shall be Done!!!

https://twitter.com/Sanjays81301051/status/1139018167320231936?s=19

& administration to my great-grandfather.' One advice that Sri Aurobindo is said to have given to Shah's family elders was that a 'a king should always try to take decisions that benefit the masses & not individuals.' 'The chair in which Sri Aurobindo had sat when he visited our https://t.co/DXpwzPurqd

https://twitter.com/anirbanganguly/status/1139000805405601797?s=19

home is still preserved. My grandfather, had told me once that a great personality had once occupied that seat & that we had to preserve it for posterity. I have preserved it, it remains intact..." 

And Goebbel's heirs in India, say he vandalized #Vidyasagar's bust!! https://t.co/SGzuAYtN7f

Remarkable times! Aurobindo's "Age of Subjectivism" in full swing along with "collapse of reality". The "return of the repressed" means, the contents of the human collective unconscious are rushing out chaotically into the object front via "projection" (including the Shadow).

https://twitter.com/fourfoldvision/status/1138779472134639618?s=19

Upshot: loss of discernment between the subjective and objective, the fantastical (and phantasmagoric) and the "real" -- a kind of solipsism and pandaemonium of the affects (and archetypes). Neal Gabler's *Life the Movie* and Andersen's *Fantasyland* explore this very thing.

"The Land without a king" was the Grail Legend's symbolic fear of a pandaemonium of the affects (Gebser's "chaotic emotion") through loss of the vital or guiding centre -- The "land" was the soul, and the "king" was only the archetypal symbol of this vital centre called "Self".

There is a collective element which is definitely about more and more opening to Their influence. The transformation is happening even now, does not depend on our volitions..His formula accounts for all falsehood/ignorance. So unstoppable. With, without or inspite, work goes on.

https://twitter.com/kalisbrood/status/1135574675315052544?s=19

Evolution is because there is a Power that involuted itself into manifestation, beginning with the arch opposite phenomena of Inconscience, and raised itself up through subconscient and then matter, life, mind and all layers above. A something can’t emerge from nothing.

Life emerges from matter not by a random assembly of molecules in a fruitful combination. Life is because it must have been immanent in matter. The tree resides in the humble seed. Our view of matter is incomplete. The stone is numberless atoms furiously insisting not to budge.

Sri Aurobindo declares the evolutionary curve cannot end with a half-baked end like man..a higher version is possible, the lone goal of the Rishi can be a collective aim too, the aim of a divine matter and its consequences is a natural next step of the evolutionary impulse.

Welcome. Of course Master takes a much profounder view of the entire evolutionary phenomena...am not familiar with the other approaches you mention, so can’t comment comparatively..

https://twitter.com/kalisbrood/status/1138742029238714368?s=19

🧘‍♀️& its quality depends upon the individuals meditating & their aspiration !11 is an ideal no.  suggested by #SriAurobindo & the Mother !! All life is Yoga , a Principle given by SA is the best in Present situation & repeating the 👍Name is Best🧘‍♀️! @Auro_Mere

kindly contribute! https://t.co/oD7d9ydRsu

https://twitter.com/Sanjays81301051/status/1135560847068213248?s=19

💖has a beautiful qualification! It doesn’t requires any qualifications!! Any fool can 💖 the Mother, me included & the Mother is sooo compassionate that She Accepts Who 💖Her Blindly on Priority!! #SriAurobindo — Faith has to be blind! & I believe in each & every word ✍️ by Them

https://twitter.com/Sanjays81301051/status/1138306468996739072?s=19

Exactly! #SriAurobindo used to say He had never seen b/f the Surrender & Humility which the Mother possessed! In Her 1st meeting She Surrendered Totally b/f SA!

Humility now seemed  too proud a state ..

#Savitri

Above line gives a hint about how a follower of SA should be !🙏

https://twitter.com/Sanjays81301051/status/1138814542631145472?s=19

Humility is the prime Base of Integral Yoga & the word ‘humility’should have been coined keeping in mind #SriAurobindo !Earlier  I’ve shared an incident in which SA would request His disciples in the most humble way to post a letter! Wish I could have a fraction of His humility!

https://twitter.com/Sanjays81301051/status/1138810138574360576?s=19

Hey @Bhaktirassagar This guy Debashish Banerji is saying Rudra is an outsider God, who visited like a storm to attack the settlers & hence hymns to appease him in Rigveda. I Think this points to Āryan Invasion.

Chk from @28.30

https://t.co/bAHgDbta58

https://twitter.com/Nag_J1/status/1138669394056187904?s=19

Not an expert, but my feeling is that Odisha can't be understood without linking it to Egypt and Indonesia. Interpreting language and culture in isolation would be an error. Overdose of hubris around any deity, or even political figure, can distort an objective search for truth.

https://twitter.com/NathTusar/status/1138675466028498945?s=19

Sri Aurobindo, and not Goel or Shourie, is the last word on human behaviour and collective psychology. Reading him can orient one in the Vedic Evolutionary vision for the mankind and liberate from ill effects of parochialism. Recognising the true teacher of the nation is the key.

https://twitter.com/NathTusar/status/1139055242421579776?s=19

Forming a Hindu Party and capturing power are two different objectives. BJP opted for the latter through many compromises and will continue to do so. Clinging to a definite ideology is not practical since issues lose relevance with time. Art of the possible is the best definition

https://twitter.com/NathTusar/status/1138846390048526336?s=19

Modern schooling practice of confining students in classrooms deprives them of the joy of labour or creative physical endeavour. Subjects we teach at school have become outdated in the Internet age. Abolishing the prevailing syllabus and evaluation system is the only sane option.

https://twitter.com/SavitriEraParty/status/1138696899643371520?s=19

Let us see some of the effects seen among those who study & think within a Xtian space. It doesn't matter if they actually converted. It doesn't matter if they remain Hindu or grew up to become an atheist or secular-humanist)+

https://twitter.com/GhorAngirasa/status/1138745781681188864?s=19

1. Their fundamental language about religion revolves around a singular 'God'; not gods. Polytheism is generally seen as backward by those remaining Hindus as well as atheists. Even those who become atheists see a Xtian monotheism as the benchmark for what religion should be.

2. Rituals are generally framed as backward/regressive or unenlightened or unimportant.+

3. The Xtian template of religion becomes a deep-seated prism/prior through which all religious issues are understood: for eg. the idea that a religion must be creedal & uniform; diverse spaces within a religion are immediately presupposed as discriminatory & problematized.

Too many people advance this line of argument that "I am an atheist now; xtian schools didn't affect me". Wonder what they will say when they see the state of religion/attitudes towards the divine in countries where protestantism predominates: US, Europe. Some links follow:

The extent to which modern atheism is really a product of Protestantism:

1. https://t.co/NB6dyPtZYZ

2. https://t.co/QP9g3AjbSB

4. Conception of sin & judgement: I have, personally, heard from at least two Hindus about how the idea of forgiveness for sins (with sins not affecting salvation at all) is appealing, in contrast to the Hindu idea of personal responsibility (with consequences).++

4. Cont'd: The sharp increase in what a traditional Hindu would perceive as moral degeneracy in these countries, and the breakdown of rules, roles & responsibilities, is rather telling. //End

https://twitter.com/GhorAngirasa/status/1138734987379761152?s=19

Women in sex work do not exist outside the paradigms of society. They are unequivocally part of the world we all live in and deserve equal rights. 

We partnered with @INBreakthrough to present the stories of two former women in sex work. #HumanRights4All #WeCount #HealthForAll https://t.co/9DAl2SNk5i

https://twitter.com/AllianceinIndia/status/1138388246499512320?s=19

@tarshingo Sexuality education should begin at home which is the safest zone for children growing up. Parents should facilitate conversations around consent & comfort with everyday examples & should create an environment where children feel comfortable sharing their feelings.

https://twitter.com/RightsPratigya/status/1138708041283489793?s=19

At TARSHI, we believe that parents can be effective educators for young people on sexuality in a way that is keeping with their intellectual, emotional & physical devp. The Yellow Book is based on our yrs of experience talking abt #sexuality with a variety of people. #TARSHIchats https://t.co/kndrVebGPE

https://twitter.com/tarshingo/status/1138708763588739072?s=19

What happens when you realize that your mental illness is not like a long lasting flu but a condition that you will continue to have lifelong? 

Po the Panda, an anonymous writer writes about coming to terms with this feeling. https://t.co/9pf4LcEqsH

https://twitter.com/mentalhealthind/status/1138708726288748544?s=19

Consciousness: A Very Short Introduction author, Susan Blackmore, discusses ten things you should know about consciousness in this short YouTube video. https://t.co/WbjN7VgtZe

https://twitter.com/OUPPhilosophy/status/1138710039965777920?s=19

Can a popular writer be a great writer? Very rare. But yes, Ruskin Bond! Unparalleled sensitivity n command over language! Bond writes a prose of "superior" clarity. A Nature priest greater than any of the post-1950 writers.

https://twitter.com/GoutamGhosal2/status/1138840009379700736?s=19

In Bengali 3 Banerjees. Sharadindu. Manik who wrote better Novels than Tagore, sold high causing envy among peers. Bibhuti too. Popular yet great, like Rafi.

Then came decadence. Samaresh Bose exception, talented and popular but can't be ranked among those 3.

https://twitter.com/Suranjan56/status/1138976952918859778?s=19

"From Nagamandala to Marriage Album, Fire and Rain to The Dreams of Tipu Sultan, history, myth, desire, sexuality, anger, hunger, greed and middle-class realities were all topics and subjects that formed part of #GirishKarnad's creative oeuvre." https://t.co/KiMcNNgXuE

https://twitter.com/newslaundry/status/1138710022777688065?s=19

ନାଟକୀୟତା ବର୍ତ୍ତମାନ ରାଜନୀତିର ଏକ ଅଭିନ୍ନ ଅଙ୍ଗ । ମଞ୍ଚରୁ କଳାକାର ଯେପରି ମାଇକଜୋନରେ ରହେ,ଲୟକୁ ଦୃତ-ମଧ୍ୟମ-ବିଳମ୍ବିତ କରେ,ସ୍ଵରକୁ କର୍କଶ ଅବା ସୁଲଳିତ କରେ,ମୁଦ୍ରା ପରିବର୍ତ୍ତନ କରେ, ଅଭିବ୍ୟକ୍ତି ବଦଳାଏ,ଚରିତ୍ର ଅନୁକୂଳ ବସ୍ତ୍ର ପିନ୍ଧେ, ଦର୍ଶକ ସହିତ ସମ୍ବାଦ କରେ, ଇତ୍ୟାଦି ନାଟ୍ୟକଳାକୁ ରାଜନେତା ବି ଖୁବ ନିପୁଣତାର ସହିତ କରେ ।

https://twitter.com/MrMKTri/status/1138704835941810176?s=19

I have ignored the vast literature—Roland Barthes, Michael Foucault, Richard Rorty, Jacques Derrida, and others—that propagates the second option. Moreover, the second option grants salience to just one form of inquiry, namely, the literary one; after spending a life in analytic philosophy and in admiration of physics, one develops a visceral discomfort with any proclamation that fails to uphold their value. But the association with the formal does not prevent me to shift to the literary mode whenever needed.] Posted by Nirmalangshu Mukherji

http://primacyofgrammar.blogspot.in/2017/07/reflections-on-human-inquiry-3.html

Reflections on Human Inquiry: Science, Philosophy, and Common Life

Nirmalangshu Mukherji · 2017 · Science

Science, Philosophy, and Common Life Nirmalangshu Mukherji ... One could think of some of the novels and plays of Sartre, poetry of Sri Aurobindo, 'metaphysical' poetry of Donne, some later poetry of Tagore ...

Literature and Common Life

N Mukherji - Reflections on Human Inquiry, 2017

... One could think of some of the novels and plays of Sartre, poetry of Sri Aurobindo, 'metaphysical' poetry of Donne, some later poetry of Tagore, some of the fiction by Milan Kundera, Kamal Kumar Majumdar, and the like. (B) ...

https://selforum.blogspot.com/2017/12/sartre-sri-aurobindo-donne-tagore-milan.html

Jitendra Nath Mohanty: A Phenomenological Vedāntin

GR Ricci - The Reception of Husserlian Phenomenology in North …, 2019

… When we read in his autobiography that in his undergraduate years he was

drawn to the metaphysics of Sri Aurobindo and puzzled over whether the

world and finite individuals are real from the point of view of ultimate …

Provincializing Progress: Developmentalism and Anti-Imperialism in Colonial India

IS Marwah - Polity, 2019

On the Buddhist Thought of Tamaki Kōshirō

M Takemura - The Dao Companion to Japanese Buddhist Philosophy, 2019

… In 1965 he collected his studies on modern Indian thought, for example,

Ramakrishna (1836–1886), Sri Aurobindo (1872–1950), and Rabindranath

Tagore (1861–1941), to author The Formation of Modern Indian Thought …

Are Schools “Ready for Children”? Assumptions and Ground Realities

S Bhattacharjea - Early Childhood Education and School Readiness in …, 2019

… In India, this basic principle has been articulated in different ways, for example, in Gandhi's belief in “correlated teaching” that would draw on the child's environment for ways of exploring topics or concepts, or in Aurobindo's model …

Governance and Leadership for Achieving Higher Quality in School Education: A Study of Sikkim

N Mythili - Indian Journal of Public Administration, 2019

Studies related to governance and leadership contributing to quality are rare in education.

Sikkim has been chosen for this study to fill the gap. The article a...

What Works for School Readiness? Understanding Quality in Preschool Education

AB Chaudhary, V Kaul - Early Childhood Education and School Readiness in …, 2019

… In this process, it states that it is guided by some Indian thinkers like Gandhi, Tagore, Aurobindo, Gijubhai Badekha, and Tarabai Modak who were the first to conceptualize a child-centered approach for the care and education of young children (NCFECCE, 2014) …

[PDF] “Thou Wast Not Born for Death”: Unravelling the Imprint of Folklore on Mainstream Literature

Z Hussain, B Mishra - IJELLH (International Journal of English Language …, 2019

… snatching her husband from the claws of Yama, the messenger of Death.

Savitri and Satyavan … and folk lore as sub stream literature. It goes without

saying that despite the advances of science and technology in an era of …

[PDF] Sri Aurobindo: The Spiritual and the Aesthetic

J Nair - IJELLH (International Journal of English Language …, 2019

… Thus one should say that Sri Aurobindo has started from the beginnings and his philosophy is the Dawn of a new era in Vedic interpretations … And in his great epic Savitri, A Legend and a Symbol he has demonstrated how to reach the final …

[HTML] Wayang–Javanese Puppet Theater

DKA Suroto

… Original shadow play incorporated Brahmanism and Buddhism, and maybe even Shivaism (religion of Java in that era), but the oldest Javanese shadow play chose plots form Old Javanese or Malayo-Plynesian myths … 2017. Licensed under CC BY-SA 3.0. Savitri, Afrilia …

[HTML] Gaurav Kalra| DUJES Volume 27| 2019 Issue

G Kalra

… It has been consolidated through various oral and textualized narratives. One can cite an instance from the life of KM Munshi, when he with one of his friends went to meet Aurobindo Ghosh, who was officiating as the principal of the Baroda College at that time …

[PDF] Swami Vivekananda: Philosophy of Education

S Singh, D Singh, N Noida

… google. co. in 8. 4 Pani, SP and Pattnaik, SK Vivekananda, Aurobindo and

Gandhi on Education, New Delhi: Anmol Publications PVT. LTD., 2006, pp.

59-60. 9. Pani, SP and Pattnaik, SK Vivekananda, Aurobindo and Gandhi …

[PDF] Synthesizing Tradition and Modernity: The Relevance of Swami Vivekananda in Present Times

R Tiwari

… toleration, but of sympathy. Urged by such as intense feeling of patriotism, Swami Vivekananda worked to propound the foundation of a spiri- tual theory of nationalism which was later advocated by Aurobindo Ghosh. He wrote “Race 

[PDF] Dr AS Dasan< dasanmysore@ gmail. com

DD Robert, G from Mysore

… INDIAN WRITING IN ENGLISH - I BRITISH LITERATURE - II Semester I Core

Hours: 05 Credits: 04 Page 8. 8 Sri Aurobindo Indian Culture Jawaharlal

Nehru The Panorama of India's Past (from The Discovery of India) Unit III …

[PDF] Nation, Nationalism & National Integration: A Perspective of Swami Vivekananda

G Sachdeva, S Sharma

… Each nation has a theme: ev- erything else is secondary. India's theme is

religion. Social reform and everything else are secondary'. He worked to

build the foundations of a religious theory of nationalism which was later …

[PDF] Becoming integral educators for sustainable futures: A human-decentred design approach to teacher development in an independent secondary school

NM Winter-Simat - 2019

Page 1. BECOMING INTEGRAL EDUCATORS FOR SUSTAINABLE FUTURES: A

HUMAN-DECENTRED DESIGN APPROACH TO TEACHER DEVELOPMENT IN AN

INDEPENDENT SECONDARY SCHOOL Nikolas Michael Winter-Simat BA, AF HEA 

Practical Spirituality and Human Development: Creative Experiments for Alternative Futures

AK Giri - 2019

… struggled for dignity and justice. He then heard the call of a dif- ferent related vocation of transformation and joined Sri Aurobindo and the Mother in their spiritual laboratory, Sri Aurobindo Ashram. Das has been teaching there …

ABHINIVEŚA: PĀTAÑJALA-YOGA ON DEATH AND LIFE

D Raveh - Thinking with the Yoga Sutra of Patañjali: Translation …, 2019

… I am, I love, I see, I act, I will.”(Sri Aurobindo's Savitri: A Legend and a Symbol) 2 PRELUDE:

IT'SA SUBTLE MATTER The question what happens after death, whether there is some continuation, existence, afterlife, heaven or hell, punar-janma, is perpetually open …

Intervening on the Indian Renaissance, or a User's Guide to the Dreary Sands of Dead Habit

BA Hatcher - Sophia, 2019

… The authors write with clarity and enthusiasm, bringing to life a universe of modern Indian thought. Whether thinking about Rammohun Roy, Aurobindo Ghosh, or Sir Sayyid Ahmad Khan, the sincerity and capaciousness of their approach is evident …

[PDF] Ramayana in the Light of Sri Aurobindo

S Mishra

Sri Aurobindo meticulously studied the whole of the Ramayana and the

Mahabharata, and wrote several hundred pages on the greatness of these two epics. In these pages he has dealt with the creative genius of Valmiki and Vyasa and the …

[PDF] THE MAZE OF MYSTICISM IN SRI AUROBINDO.

A Kumari, DK Sharma

In the firmament of Indian thoughts and literature, Sri Aurobindo was a profound yogi, a mystic and an aesthetician shining brightly and spreading his peculiar light. His yogic experiences were firmly rooted in the Upanishads and the age old Indian …

[PDF] THE ELEMENT OF MYSTIC SYMBOLISM IN SRI AUROBINDO GHOSH AND WILLIAM BLAKE

S Kaur, A Kumari, DK Sharma

Sri Aurobindo and William Blake both of them are the examples of the finest poets of their respective eras. Both were born and brought up in entirely different cultures, and they had different beliefs. Aurobindo and Blake had visions and spiritual …

ACTIVITY, CESSATION, AND A RETURN TO ORIGINS IN THE YOGA SŪTRA

CK Chapple - Thinking with the Yoga Sutra of Patañjali: Translation …, 2019

[PDF] REFLECTION OF INDIAN CULTURE AND ETHOS IN RABINDRANATH TAGORE'S PLAYS: A STUDY IN MYTHS

MKB Aute

… through myths legends, historical events and day to day happening. Rabindranath Tagore, Aurobindo Ghosh, Girish Karnad, TP Kailasam, Badal Sircar, and Uma Parameshwaran are among the Indian English dramatist who have made a frequent use of Indian …

[PDF] RABINDRANATH TAGORE'S LITERARY SKILL IN PROJECTING GANDHIAN PHILOSOPHICAL AND HUMANISTIC IDEOLOGY IN HIS SHORT STORY WORLD: AN …

S Chelliah, C Ramya

… conscience and convert him to the way of love” (P 257). To conclude, next only to Mahatma Gandhi and Sri Aurobindo, Tagore has been the supreme inspiration to millions in modern India and he had the enduring the heart to feel the pulse of …

Plasim Radar

The Chrysalis

The Anthropocene as Psychodrama - Tomorrow, and tomorrow, and tomorrow, Creeps in this petty pace from day to day To the last syllable of recorded time, And all our yesterdays have lighted ...

enowning

- Nimses, the blockchain with an understanding of being. Human existence (Dasein) is possible as a constant reference to the past, in the present, in order ...

Sri Aurobindo Studies

Isha Upanishad: the Methods of Realisation, Part 3, the Divine Standpoint - When we consider the idea of a ‘world’ from our human standpoint, we tend to think of it as a physical place, like the earth, which exists somewhere in the...

Poetry as Socio-proctology

The Patnaiks' paranoid 'Theory of Imperialism'. - Nationalism is about killing and expelling invaders and destroying any hegemonic mechanism a foreign power might device so as gain power over your country....

AuroMaa

The True Object of Life - FOREWORD These passages extracted from Sri Aurobindo’s works are intended to serve as significant pointers to the inestimable value of his views for a tr...

The Immanent Frame

Creating new Sufi publics at an old Sufi shrine - [M]odern Sufis have recognized the importance of music and the arts as a recruitment tool for forming a new Sufi public, not only through cultural events...

An und für sich

The right-wing reaction is part of the legacy of the fall of the Soviet Union - In Neoliberalism’s Demons, available wherever fine books are sold, I argue that the right-wing reaction is not a necessary outcome of neoliberalism — in pa...

Auro e-Books

Antithesis of Yoga - Antithesis of Yoga is a non-fiction novel about Auroville’s first 25 years. Jocelyn one of the early settlers in Auroville since 1969, chronicles the sto...

Sri Aurobindo's theo-political reconfiguration of Hinduism

The Making of an Avatar: Reading Sri Aurobindo Ghose (1872–1950) | Wolfers | Religions of South Asia - Equinox eBooks Publishing - Equinox Publishing

https://journals.equinoxpub.com/index.php/ROSA/article/view/37030

Home > Vol 11, No 2-3 (2017) > Wolfers

The Making of an Avatar: Reading Sri Aurobindo Ghose (1872–1950) Issued Date: 6 Sep 2018

Alex Wolfers

Abstract

Sri Aurobindo Ghose (1872-1950), the revolutionary yogi of Pondicherry, was one of India's first global gurus of the modern age. Eluding easy classification, at different stages in his life he played the role of scholar, politician, poet, philosopher and mystic. Despite being the subject of considerable scholarship, Aurobindo has generally been presented as a disjointed figure, fragmented and constrained by disciplinary boundaries. Ongoing disputes within the wider Aurobindo community regarding his contested legacy have drawn attention to his (mis)appropriation by a resurgent Hindutva ethno-nationalism. Against the attempts by some to monumentalize Aurobindo as an infallible Avatar, this interdisciplinary review of the field of Aurobindo studies seeks to bring together a wide range of scholarly perspectives so as to serve as a meeting ground for multiple overlapping interpretations and future integral research. 

Indeed, only if we place Aurobindo's accession to Avatarhood in the context of his poetic, political and prophetic vision can we better understand how he reconciled the revolutionary and the mystic in his own life. Just as Aurobindo's theo-political reconfiguration of Hinduism under colonial conditions invokes an anticipatory horizon of individual and collective transformation, his conception of Avatarhood demands a mode of spiritual envisioning that sets the stage for utopian struggle. 

Download Media PDF (PRICE: £17.50 )  DOI: 10.1558/rosa.37030

References

Acharya, Kala, and Shubhada A. Joshi (eds.). 1996. Śrī Aurobindo and Vedic Interpretations. New Delhi: Somaiya Publications.

Acharya, K. D. 1968. Guide to Sri Aurobindo’s Philosophy. New Delhi: New Light Composing Agency.

Agarwal, Jagdish Saran. 1983. The Splendour of Sri Aurobindo’s Muse. Bikaner: Ratna Smriti Prakashan.

Agarwal, Satya P. 1993. ‘Aurobindo: Extending Lokasaṁgraha, with Modification, from Karmayoga to Pūrṇayoga.’ In Satya P. Agarwal, The Social Role of the Gītā: How and Why: 137–85. Delhi: Motilal Banarsidass.

Agrawal, K. A. (ed.). 2003. Indian Writing in English: A Critical Study. New Delhi: Atlantic Publishers & Distributors.

Alain, G. 1992. Auroville: A Dream Takes Shape. Pondicherry: Sri Aurobindo Ashram Press.

Allison, John Matthew. 2015. ‘Of Bliss and Love: Methodological “Play” in Hindu-Christian Comparative Theology.’ Journal of Comparative Theology5 (1): 3–19.

Alter, Joseph S. 2004. Yoga in Modern India: The Body between Science and Philosophy. Princeton, NJ: Princeton University Press.

—2006. ‘Yoga at the Fin de Siècle: Muscular Christianity with a “Hindu” Twist.’ The International Journal of the History of Sport 23 (5): 759–76. https://doi.org/10.1080/09523360600673146

Amal Kiran and Nirodbaran (eds.). 1997. Sri Aurobindo and the New Age: Essays in Memory of Kishor Gandhi. Pondicherry: Sri Aurobindo International Centre of Education.

Anand, Mulk Raj. 1989. ‘Sri Aurobindo the Critic of Art.’ Journal of South Asian Literature 24 (1): 104–13.

Anderson, Daniel Gustav. 2000. ‘Sri Aurobindo’s Use of Plato’s Aesthetic in Savitri.’ Journal of South Asian Literature 35 (1-2): 115–17.

—2006. ‘Of Syntheses and Surprises: Toward a Critical Integral Theory.’ Integral Review 3: 62–81.

Annie, M. D. V. Kalyani. 2005. ‘The Process of Poetic Creation in the Poetry of Sri Aurobindo and Shelley.’ The Indian Review of World Literature in English 1 (1): 1–17.

Apostolos-Cappadona, Diana. 1980. ‘Poetry as Yoga: The Spiritual Ascent of Sri Aurobindo.’ Horizons 7 (2): 265–84. https://doi.org/10.1017/S0360966900021289

Appadorai, Angadipuram. 1971. Indian Political Thinking in the Twentieth Century from Naoroji to Nehru: An Introductory Survey. Madras: Oxford University Press.

—1992. ‘Sri Aurobindo—his Political and Philosophical Ideas.’ In Angadipuram Appadorai, Indian Political Thinking: Through the Ages: 219–45. New Delhi: Khama.

Arapura, J. G. 1958. ‘A Christian Looks at Sri Aurobindo.’ Indian Journal of Theology 7: 99–106.

Aravamudan, Srinivas. 2003. ‘The Colonial Logic of Late Romanticism.’ The South Atlantic Quarterly 102 (1): 179–214. https://doi.org/10.1215/00382876-102-1-179

—2006. ‘From Indian Romanticism to Guru Literature.’ In Srinivas Aravamudan, Guru English: South Asian Religion in a Cosmopolitan Language: 63–104. Princeton, NJ: Princeton University Press.

Argov, Daniel. 1966. ‘Moderates and Extremists: Two Attitudes towards British Rule in India.’ In S. N. Mukherjee 1966: 19–33.

—1967. ‘The Ideas of the Extremists and the Surat Split 1900–1907.’ In Daniel Argov, Moderates and Extremists in the Indian Nationalist Movement, 1883–1920: 95–136. Bombay: Asia Publishing House.

Atkinson, David. 1993. ‘Sri Aurobindo: The Literary Critic as Religious Teacher.’ Journal of South Asian Literature 28 (1-2): 63–72.

Aurobindo, Sri. 1997. The Complete Works of Sri Aurobindo, Vols. 1–37. Pondicherry: Sri Aurobindo Ashram Press. Cited as CWSA. http://www.sriaurobindoashram.org/ashram/sriauro/writings.php(accessed 26 July 2018).

—1997a. Karmayogin, CWSA Vol. 8. Pondicherry: Sri Aurobindo Ashram Press.

—1997b. Essays on the Gita, CWSA Vol. 19. Pondicherry: Sri Aurobindo Ashram Press.

—1997c. The Renaissance in India and Other Essays on Indian Culture, CWSA Vol. 20. Pondicherry: Sri Aurobindo Ashram Press.

—1997d. The Human Cycle, The Ideal of Human Unity, War and Self-Determination, CWSA Vol. 25. Pondicherry: Sri Aurobindo Ashram Press.

—1997e. The Future Poetry, CWSA Vol. 26. Pondicherry: Sri Aurobindo Ashram Press.

—1997f. Savitri, CWSA Vols. 33–34. Pondicherry: Sri Aurobindo Ashram Press.

—1998. The Secret of the Veda, CWSA Vol. 15. Pondicherry: Sri Aurobindo Ashram Press.

—1999. The Synthesis of Yoga, CWSA Vols. 23–24. Pondicherry: Sri Aurobindo Ashram Press.

—2001. Record of Yoga, CWSA Vols. 10–11. Pondicherry: Sri Aurobindo Ashram Press.

—2002. Bande Mataram, CWSA Vols. 6–7. Pondicherry: Sri Aurobindo Ashram Press.

—2005. The Life Divine, CWSA Vols. 21–22. Pondicherry: Sri Aurobindo Ashram Press.

—2006. Autobiographical Notes and Other Writings of Historical Interest, CWSA Vol. 36. Pondicherry: Sri Aurobindo Ashram Press.

—2011. Letters on Himself and the Ashram, CWSA Vol. 35. Pondicherry: Sri Aurobindo Ashram Press.

—2012a. Letters on Yoga I, CWSA Vol. 28. Pondicherry: Sri Aurobindo Ashram Press.

—2012b. The Mother: With Letters on the Mother, CWSA Vol. 32. Pondicherry: Sri Aurobindo Ashram Press.

—2013a. Hymns to the Mystic Fire, CWSA Vol. 16. Pondicherry: Sri Aurobindo Ashram Press.

—2013b. Letters on Yoga II, CWSA Vol. 29. Pondicherry: Sri Aurobindo Ashram Press.

—2014a. Letters on Yoga III, CWSA Vol. 30. Pondicherry: Sri Aurobindo Ashram Press.

—2014b. Letters on Yoga IV, CWSA Vol. 31. Pondicherry: Sri Aurobindo Ashram Press.

Auroville Today. 2006. The Auroville Experience: Selections from 202 Issues of Auroville Today, November 1988 to November 2005. Auroville: Auroville Today.

Aykara, Thomas. 1997. Cosmic Consciousness: A Comparative Study of Teilhard de Chardin and Sri Aurobindo. Bangalore: Dharmaram Publications.

—2002. ‘Meeting between East and West: The Vision of Sri Aurobindo.’ Journal of Dharma 27 (2): 169–77.

Balakrishnan, Vinod Valiathakidi. 2012. ‘Between Mental Manufacture and Pure Transcript: The Viability of a Theory of Poetry in the Letters of Sri Aurobindo.’ SAGE Open 2 (2): 1–4. https://doi.org/10.1177/2158244012444759

Bali, Dev Raj. 1988 [1980]. ‘Sri Aurobindo.’ In Dev R. Bali, Modern Indian Thought: 132–57. 3rd expanded edn. New Delhi: Sterling Publishers.

Bana, Meenakshi. 1996. Symbolism in Sri Aurobindo’s Plays. New Delhi: Sarup & Sons.

Banchetti-Robino, Marina Paola. 2010. ‘The Body in the Phenomenologies of Kojima and Auro­bindo.’ The CLR James Journal 16 (1): 5–16. https://doi.org/10.5840/clrjames20101612

Banerjee, Anurag. 2014. The Mother: The Birth and Growth of a Flame. Kolkata: Overman Foundation.

Banerjee, Aparna. 2012. Integral Philosophy of Sri Aurobindo. New Delhi: Decent Books.

Banerjee, Siddheswar. 1956–1959. A Short Treatise on ‘The Life Divine’. 3 Vols. Pondicherry: Sri Aurobindo Ashram.

Banerji, Debashish. Forthcoming. Savitri. (Working title; Collected Essays on Savitri from the Journal, Śraddha.)

—2009. ‘Sri Aurobindo, India and Ideological Discourse.’ AntiMatters 3 (4): 97–112.

—2012a. Seven Quartets of Becoming: A Transformational Yoga Psychology. Los Angeles: Nalanda.

—2012b. ‘Structure and Process: Integral Philosophy and Triple Transformation.’ Integral Review 8 (1): 85–95.

—2013. ‘Traditional Roots of Sri Aurobindo’s Integral Yoga.’ Integral Review9 (3): 94–106.

—2016. ‘Individuation, Cosmogenesis and Technology: Sri Aurobindo and Gilbert Simondon.’ In Debashish Banerji and Makarand R. Paranjape (eds.), Critical Posthumanism and Planetary Futures: 257–77. New Delhi: Springer.

—2017a. ‘The Modern Knowledge Academy, Vedantic Education and Integral Education.’ Integral Review 13 (1): 5–19.

—2017b. ‘Building an Intuitive Mentality: The Neo-Vedantic Knowledge Project of Sri Aurobindo.’ Acta Psychopathologica 3 (5:64): 1–9.

Banerji, Sanat Kumar. 1974. Sri Aurobindo and the Future of Man: A Study in Synthesis. Pondicherry: Sri Aurobindo Society.

Bannon, R. Brad. 2007. The Quest for Postmodern Ethics: A Phenomenological Comparison of the Philosophies of Martin Heidegger and Sri Aurobindo Ghose. Bangalore: Dharmaram Publications.

Barbuddhe, Satish (ed.). 2007. Indian Literature in English: Critical Views. New Delhi: Sarup & Sons.

Bassuk, Daniel E. 1987. ‘Modern Avatars of India.’ In Daniel E. Bassuk, Incarnation in Hinduism and Christianity: The Myth of the God-Man: 51–96. London: Macmillan.

Basu, Arabinda. 1987. ‘Divine Life: Sri Aurobindo’s Experience.’ Journal of Dharma 12 (4): 370–98.

—1988. ‘Sri Aurobindo on Christ and Christianity.’ In Arvind Sharma (ed.), Neo-Hindu Views of Christianity: 182–212. New York: E. J. Brill.

—1990. ‘Religion, God and Indian Thought.’ In Santiago Sia (ed.), Charles Hartshorne’s Concept of God: Philosophical and Theological Responses: 77–87. Dordrecht: Kluwer Academic Publishers.

—2002. ‘The Sadhana of Plotinus and Sri Aurobindo.’ In Gregorios 2002: 153–61.

Basu, Arabinda (ed.). 1973. Sri Aurobindo: A Garland of Tributes. Pondicherry: Sri Aurobindo Research Academy.

—1980. The Mother: A Bouquet of Homage. Pondicherry: Sri Aurobindo Research Academy.

Basu, Manoranjan. 1988. ‘Sri Aurobindo on Integral Consciousness: Where the East Meets the West?’ In Pradip K. Sengupta (ed.), Freedom, Transcendence, and Identity: Essays in Memory of Professor Kalidas Bhattacharyya: 45–55. Delhi: Motilal Banarsidass.

Basu, Samar. 1998. Glimpses of Vedantism in Sri Aurobindo’s Political Thought. Pondicherry: Sri Auro­bindo Ashram.

Basu, Sankari Prasad. 2004. Swadeshi Movement in Bengal and Freedom Struggle of India. Kolkata: Papyrus.

Basu, Saurendranath. 2011. From the Near to the Far: Essays in Response to Some Aurobindonian Concepts and Creative Modes. Prafullanagar: Sri Aurobindo Sarani.

Basu, Swaraj. 2007. ‘Religion and Militant Nationalism: Early Twentieth Century Bengal.’ In B. Bhatt­acharya 2007: 103–17.

Basu, T. K. 2007. ‘Humanism in R. N. Tagore, Md. Iqbal and Sri Aurobindo.’ In A. N. Prasad and Malik 2007: 1–28.

Batstone, Dick (ed.). 1973. Sri Aurobindo 1872–1972: Herald and Pioneer of Future Man: A Centenary Symposium. London: Sri Aurobindo Society of Great Britain.

Bayly, Christopher Alan. 1998. ‘Patriotism and Nationalism.’ In Christopher A. Bayly, Origins of Nationality in South Asia: Patriotism and Ethical Government in the Making of Modern India: 98–132. Delhi: Oxford University Press.

—2012. ‘“Communitarianism”: Indian Liberalism Transformed, c.1980–1916.’ In Christopher A. Bayly, Recovering Liberties: Indian Thought in the Age of Liberalism and Empire: 245–75. Cambridge: Cambridge University Press.

Bazemore, Duncan. 1972. ‘Life as Battlefield: A Gītā Symbol as Interpreted by Sri Aurobindo.’ International Philosophical Quarterly 12 (2): 251–59. https://doi.org/10.5840/ipq197212240

Beldio, Patrick. 2015. ‘The Androgynous Visual Piety of the Mother and Sri Aurobindo and St. Clare and St. Francis.’ Journal of Hindu-Christian Studies 28 (4): 11–32. https://doi.org/10.7825/2164-6279.1603

—2018. ‘The Integral Yoga of the Sri Aurobindo Āśram: Gender, Spirituality, and the Arts.’ In Lavanya Vemsani (ed.), Modern Hinduism in Text and Context: 123–36. London: Bloomsbury.

Betty, Lewis Stafford. 1976. ‘Aurobindo’s Concept of Lila and the Problem of Evil.’ International Philosophical Quarterly 16 (3): 315–29. https://doi.org/10.5840/ipq197616327

Bhagat, S. S. 1989. ‘Sri Aurobindo’s Projected Vision of Poetry.’ Panjab University Research Bulletin (Arts) 20 (1): 65–73.

Bhagwan, Vishnoo. 1976. ‘Sri Aurobindo (1872–1950).’ In Vishnoo Bhagwan, Indian Political Thinkers: 1–8. Delhi: Atma Ram & Sons.

Bhatnagar, Manmohan K. (ed.). 1996. Indian Writings in English, Vol. 1. New Delhi: Atlantic Publishers and Distributors.

Bhatnagar, O. P. 2002. ‘East-West Encounter in Indian Poetry in English.’ In Amar N. Prasad (ed.), Indian Writing in English: Critical Explorations: 151–65. New Delhi: Sarup & Sons.

Bhatta, S. Krishna. 1974. ‘Plays by Sri Aurobindo (1872–1950): A Survey.’ Indian Literature 17 (1-2): 70–85.

—1979. ‘Sri Aurobindo’s “Vasavadutta”.’ In Naik 1979b: 248–61.

Bhattacharya, Abhoy Chandra. 1972. Sri Aurobindo and Bergson: A Synthetic Study. Gyanpur: Jagabandhu Prakashan.

Bhattacharya, Binay (ed.). 2007. India’s Freedom Movement: Legacy of Bipin Chandra Pal. New Delhi: Deep & Deep Publications

Bhushan, Nalini, and Jay L. Garfield (eds.). 2011. Indian Philosophy in English: From Renaissance to Independence. Oxford: Oxford University Press.

Bhushan, Nalini, and Jay L. Garfield. 2011a. ‘Bringing Brahman Down to Earth: Līlāvāda in Colonial India’. In Bhushan and Garfield 2011: 435–52.

—2017. ‘Māyā versus Līlā: From Śaṅkaracārya to Einstein.’ In Nalini Bhushan and Jay L. Garfield, Minds without Fear: Philosophy in the Indian Renaissance: 217–46. New York: Oxford University Press.

Bidwaikar, Kalpana. 2011. Transformation of Consciousness in Savitri. Puducherry: Sri Aurobindo Centre for Advanced Research.

Bishop, Peter D. 1982. ‘God and the Absolute in Vivekananda and Aurobindo—Contrasting Reactions to Contact with the West.’ Indian Journal of Theology Calcutta 31 (1): 15–34.

Boehmer, Elleke. 2002. ‘“But Transmitters?”: The Interdiscursive Alliance of Aurobindo Ghose and Sister Nivedita.’ In Elleke Boehmer, Empire, the National, and the Postcolonial, 1890–1920: Resistance in Interaction: 79–124. Oxford: Oxford University Press.

Bolle, Kees W. 1962. ‘Tantric Elements in Śrī Aurobindo.’ Numen 9 (2): 128–42. https://doi.org/10.2307/3269400

—1965. The Persistence of Religion: An Essay on Tantrism and Sri Aurobindo’s Philosophy. Leiden: E. J. Brill.

—1989. ‘Gandhi’s Interpretation of the Bhagavad Gita.’ In John Hick and Lamont C. Hempel (eds.), Gandhi’s Significance for Today: The Elusive Legacy: 137–51. New Delhi: Palgrave Macmillan.

Borden, Margot Esther. 2017. ‘Sri Aurobindo’s Integral Yoga Psychology.’ In Margot E. Borden, Psychology in the Light of the East: 91–115. Lanham, MD: Rowman & Littlefield.

Bose, Sugata. 1997. ‘Nation as Mother: Representations and Contestations of “India” in Bengali Literature and Culture.’ In Sugata Bose and Ayesha Jalal (eds.), Nationalism, Democracy, and Development: State and Politics in India: 50–75. New Delhi: Oxford University Press.

—2007. ‘The Spirit and Form of an Ethical Polity: A Meditation on Aurobindo’s Thought.’ Modern Intellectual History 4 (1): 129–44.

—2016. ‘Nobody is the Univocal Spokesperson for the Nation.’ Times of India, 24 February 2016. https://tinyurl.com/51128201-cms (accessed 26 July 2018).

—2017. The Nation as Mother and Other Visions of Nationhood. New Delhi: Penguin.

Bose, Sugata, and Ayesha Jalal (eds.). 1998. Modern South Asia: History, Culture and Political Economy. London: Routledge.

Bristow, Robert. 1952. Sri Aurobindo: Mystic, Metaphysician, Poet. Paignton: Horshams Printers.

Brookman, David M. 1988. Teilhard and Aurobindo: A Study in Religious Complementarity. Bhuban­eswar: Mayor Publications.

Brown, C. Mackenzie. 2007a. ‘The Western Roots of Avataric Evolutionism in Colonial India.’ Zygon: Journal of Religion and Science 42 (2): 423–47.

—2007b. ‘Colonial and Post-Colonial Elaborations of Avataric Evolutionism.’ Zygon: Journal of Religion and Science 42 (3): 715–48.

—2010a. ‘Hindu Responses to Darwinism: Assimilation and Rejection in a Colonial and Post-Colonial Context.’ Science & Education 19 (6-8): 705–38.

—2010b. ‘Vivekananda and the Scientific Legitimation of Advaita Vedānta.’ In James R. Lewis and Olav Hammer (eds.), Handbook of Religion and the Authority of Science: 207–48. Leiden: Brill.

—2012. Hindu Perspectives on Evolution: Darwin, Dharma, and Design. London: Routledge.

Bruteau, Beatrice. 1971. Worthy is the World: The Hindu Philosophy of Sri Aurobindo. Rutherford, VT: Farleigh Dickenson University Press.

—1972. ‘Sri Aurobindo and Teilhard De Chardin on the Problem of Action.’ International Philosophical Quarterly 12 (2): 193–204.

—1974. Evolution toward Divinity: Teilhard de Chardin and the Hindu Traditions. Wheaton: The Theosophical Publishing House.

Budholia, O. P. 2003. ‘Journey beyond Death: A Symbolic View of Sri Aurobindo’s Savitri.’ In Agrawal 2003: 169–77.

Burtt, E. A. 1956. ‘East and West in Sri Aurobindo’s Philosophy.’ Philosophy East and West 6 (3): 231–38. https://doi.org/10.2307/1397153

Cairns, Grace E. 1972. ‘Aurobindo’s Conception of the Nature and Meaning of History.’ International Philosophical Quarterly 12 (2): 205–19. https://doi.org/10.5840/ipq197212236

Cenkner, William. 1975. ‘Religion and Education: Models from Contemporary Hinduism.’ Religious Education 70 (4): 383–97. https://doi.org/10.1080/0034408750700404

—1976. The Hindu Personality in Education: Tagore, Gandhi, Aurobindo. New Delhi: Manohar.

—1984. ‘Art as Spiritual Discipline in the Lives and Thought of Rabindranath Tagore and Sri Aurobindo Ghose.’ In James Duerlinger (ed.), Ultimate Reality and Spiritual Discipline: 169–86. New York: Paragon House Publishers.

Chakraborty, S. K. 2004. ‘Spirit-Centered, Rajashi Leadership.’ In László Zsolnai (ed.), Spirituality and Ethics in Management: 33–49. New York: Kluwer Academic Publishers.

Chakrabarti, Hiren. 1992. Political Protest in Bengal: Boycott and Terrorism 1905–18. Calcutta: Papyrus.

Chakravarty, Papia. 1992. ‘Aurobindo to Motilal; Manmaking: The Core of Resurgent Hinduism.’ In Papia Chakravarty, Hindu Response to Nationalist Ferment: Bengal 1909–1935: 64–114. Calcutta: Subarnarekha.

Chakravarty, Prasanta. 2016. ‘The Ecstatic Archaisms of Aurobindo Ghose.’ In Prasanta Chakravarty, The Opulence of Existence: Essays on Aesthetics and Politics: 29–43. Gurgaon: Three Essays Collective.

Chakravarty, Satyajyoti. 1991. The Philosophy of Sri Aurobindo. New Delhi: Sterling Publishers.

Chakravorty, Sujata. 2014. ‘Sri Aurobindo’s Savitri: A Critique.’ AJMR: Asian Journal of Multidimensional Research 3 (1): 61–66.

Chand, Shyam. 2007. ‘Ram Setu: Myth or Reality?’ Mainstream 45 (41).

Chand, Tara. 1972. History of the Freedom Movement in India, Vol. 3. New Delhi: Publications Division, Government of India.

Chandra, Bipin. 1981. ‘Communalism and the National Movement.’ In Mushirul Hasan (ed.), Communal and Pan-Islamic Trends in Colonial India: 186–98. Delhi: Manohar.

Chandra, Prakash. 1998. ‘Aurobindo Ghosh – the Poet of Patriotism (1872–1950).’ In Prakash Chandra, Modern Indian Political Thought: 33–38. New Delhi: Vikas Publishing House.

Chandra, Soti Sivandra, and Rajendra Kumar Sharma. 2004. ‘Sri Aurobindo.’ In Soti S. Chandra and Rajendra K. Sharma, Principles of Education: 217–41. New Delhi: Atlantic Publishers & Distributors.

Chandrasekharam, V. 1941. Sri Aurobindo’s ‘The Life Divine’: A Brief Study. Madras: Sri Aurobindo Library.

Chatterjee, Arun. 2018. Essays on Vedanta and Western Philosophies: Vedanta as Interpreted by Sri Aurobindo. Wisconsin: Lotus Press.

Chatterjee, Dilip Kumar. 1989. ‘Cousins and Sri Aurobindo: A Study in Literary Influence.’ Journal of South Asian Literature 24 (1): 114–23.

Chatterjee, Kalika Ranjan. 1979. ‘Philosophical Themes in Sri Aurobindo’s Perseus the Deliverer.’ In Krishna N. Sinha (ed.), Indian Writings in English: 147–55. New Delhi: Heritage.

Chatterjee, Margaret. 1989. ‘The Spiritual and the Natural World.’ In Margaret Chatterjee, The Concept of Spirituality: 19–36. Delhi: Allied Publishers.

—1997. ‘Rabbi Abraham Isaac Kook and Sri Aurobindo: Towards a Comparison.’ In Margaret Chatterjee, Studies in Modern Jewish and Hindu Thought: 99–122. London: Macmillan.

Chatterjee, Partha. 2006. ‘Bombs and Nationalism in Bengal.’ Centre for Studies in Social Sciences, Calcutta: 1–33. http://sarr.emory.edu/subalterndocs/Chatterjee.pdf (accessed 26 July 2018). Paper presented at ‘Subaltern Citizens and their Histories’, 13-14 October 2006, Emory University.

Chatterjee, Sati (ed.). 2015. Sri Aurobindo: A Postcolonial Reader: Postcolonial Response in Colonial India. Kolkata: Centre for Sri Aurobindo Studies.

Chatterjee, Tulsidas. 1970 [1961]. Sri Aurobindo’s Integral Yoga. 2nd expanded edn. Calcutta: New Rooplekha Press.

Chatterji, Pritibhushan. 1976. ‘An Approach to Existentialism from the Standpoint of Sri Auro­binda.’ In The Asiatic Society (ed.), Sri Aurovinda:31–42. Calcutta: The Asiatic Society.

—1977. Towards Supermanhood: The Philosophy of Sri Aurobindo. Calcutta: Progressive Publishers.

—1982. ‘Plotinus and Śrī Aurobindo: A Comparative Study.’ In R. Baine Harris (ed.), Neoplatonism and Indian Thought: 257–72. Albany, NY: State University of New York Press.

Chattopadhyaya, Debi Prasad. 1968. ‘Sri Aurobindo’s Concept of Man: A Neo-Kantian Review.’ In Amiya K. Mazumdar (ed.), Nivedita Commemoration Volume: 247–64. Calcutta: Vivekananda Janmotsava Samiti.

—1976a. ‘The Concepts of Man and Human Purpose: Tagore, Sri Aurobindo and Gandhi.’ In Debi P. Chattopadhyaya, Individuals and Worlds: Essays in Anthropological Rationalism: 84–127. Delhi: Oxford University Press.

—1976b. History, Society, and Polity: Integral Sociology of Sri Aurobindo. New Delhi: Macmillan. (Expanded and revised as: Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical Sociology. Delhi: Motilal Banarsidass, 1988).

—1978. ‘Aurobindo and the Marxist on Civilisation and Culture.’ In Debi P. Chattopadhyaya (ed.), History and Society: Essays in Honour of Professor Niharranjan Ray: 539–70. Calcutta: Bagchi.

—1989. ‘Sri Aurobindo on Knowledge and Language.’ In Debi P. Chattopadhyaya, Knowledge, Freedom and Language: An Interwoven Fabric of Man, Time and World: 165–95. Delhi: Motilal Banarsidass.

—1997a. ‘An Indo-European Dialogical Framework: Conceptual and Cultural.’ In Debi P. Chattopadhyaya, Sociology, Ideology and Utopia: Socio-Political Philosophy of East and West: 11–48. New York: Brill.

—1997b. ‘History of Indian Art: Some Preliminaries.’ In Debi P. Chattopadhyaya and Rabinder Kumar (eds.), Science, Philosophy, and Culture: Multi-disciplinary Explorations, Part 2: 523–41. New Delhi: Munshiram Manoharlal Publishers.

—1999. ‘A Short Intellectual Autobiography of D. P. Chattopadhyaya.’ In D. Krishna and Murty 1999: 337–88.

—2003. ‘Sri Aurobindo on the Curve of Polity.’ In Debi P. Chattopadhyaya, Philosophy of Science Phenomenology and Other Essays: 487–518. New Delhi: Indian Council of Philosophical Research (ICPR).

Chaudhuri, Debaprasad. 1995. ‘Militant Nationalism in Retrospect.’ In A. Mukherjee 1995: 575–98.

Chaudhuri, Haridas. 1951. Sri Aurobindo: The Prophet of Life Divine. Pondicherry: Sri Aurobindo Ashram Press.

—1953. ‘The Integralism of Sri Aurobindo.’ Philosophy East and West 3 (2): 131–36. https://doi.org/10.2307/1397259

—1954. ‘The Concept of Brahman in Hindu Philosophy.’ Philosophy East and West 4 (1): 47–66. https://doi.org/10.2307/1396951

—1965a. ‘The Integral View of Human Evolution.’ The Journal of New Paradigm Research 4 (2): 103–105.

—1965b. Integral Yoga: The Concept of Harmonious and Creative Living. London: George Allen & Unwin.

—1967 [1954]. The Philosophy of Integralism: The Metaphysical Synthesis in Sri Aurobindo’s Teaching. 2nd expanded edn. Pondicherry: Sri Aurobindo Ashram Press.

—1972a. ‘The Philosophy and Yoga of Sri Aurobindo.’ Philosophy East and West 22 (1): 5–14. https://doi.org/10.2307/1397955

—1972b. ‘The Supermind in Sri Aurobindo’s Philosophy.’ International Philosophical Quarterly 12 (2): 181–92. https://doi.org/10.5840/ipq197212234

—1974. Being, Evolution, and Immortality: An Outline of Integral Philosophy. Wheaton: The Theosophical Publishing House.

Chaudhuri, Haridas, and Robert A. McDermott (eds.). 1972. ‘Sri Aurobindo Centenary Symposium: 1872–1972.’ International Philosophical Quarterly12 (2): 161–67. https://doi.org/10.5840/ipq197212232

Chaudhuri, Haridas, and Frederic Spiegelberg (eds.). 1960. The Integral Philosophy of Sri Aurobindo: A Commemorative Symposium. London: George Allen & Unwin.

Chelysheva, Irina Pavolvna. 1989. ‘Problems of Ethics in Aurobindo Ghose’s World Outlook (Early Period, 1905–1921).’ In Irina P. Chelysheva, Ethical Ideas in the World Outlook of Swami Vivekananda, Lokamanya B. G. Tilak, and Aurobindo Ghose: 96–134. Calcutta: Vostok.

Chetany, J. 1978. The Future of Man according to Teilhard de Chardin and Aurobindo Ghose. New Delhi: Oriental Publishers & Distributors.

Chimni, B. S. 2006. ‘Retrieving “Other” Visions of the Future: Sri Aurobindo and the Ideal of Human Unity.’ In Branwen G. Jones (ed.), Decolonizing International Relations: 197–217. London: Rowan & Littlefield.

Chin, Tamara. 2014. ‘Anti-Colonial Metrics: Homeric Time in an Indian Prison, ca. 1909.’ ELH 81 (3): 1029–53. https://doi.org/10.1353/elh.2014.0037

Chincholkar, Laxman Ganpatrao. 1966. A Critical Study of Aurobindo: With Special Reference to his Concept of Spiritual Evolution. Nagpur: Nabira Mahavidyalaya.

Choudhuri, Keshab. 1979. The Mother and Passionate Politics. Calcutta: Vidyodaya Library.

Choudhury, Sukhbir. 1973. ‘Cultural Progress.’ In Sukhbir Choudhury, Growth of Nationalism in India (1857–1918), Vol. I: 337–464. New Delhi: Trimurti Publications.

Chousalkar, Ashok. 1990. ‘Sri Aurobindo’s Theory of Political Resistance.’ In Ashok Chousalkar, Indian Idea of Political Resistance: Aurobindo, Tilak, Gandhi and Ambedkar: 24–41. Delhi: Ajanta Publications.

Chubb, Jehangir N. 1972a. ‘Sri Aurobindo as the Fulfillment of Hinduism.’ International Philosophical Quarterly 12 (2): 234–42. https://doi.org/10.5840/ipq197212238

—1972b. ‘Presuppositions of Religious Dialogue.’ Religious Studies 8 (4): 289–310. https://doi.org/­10.1017/S0034412500006065

—2006. ‘Kierkegaard’s Existentialism and Sri Aurobindo’s Integral Philosophy.’ In Harsiddh M. Joshi (ed.), Philosophical Papers of Professor J. N. Chubb: 82–93. New Delhi: Indian Council of Philosophical Research (ICPR).

Cohen, Martin. 2008. ‘Spiritual Improvisations: Ramakrishna, Aurobindo, and the Freedom of Tradition.’ Religion and the Arts 12 (1-3): 277–93. https://doi.org/10.1163/156852908X271079

Colaço, Paul. 1951a. ‘Sri Aurobindo — A Philosopher of Reconciliation.’ The Modern Schoolman 28 (4): 291–99. https://doi.org/10.5840/schoolman19512843

—1951b. ‘The Absolute of Human Reason in the Philosophy of Aurobindo.’ The Modern Schoolman 29 (1): 29–41. https://doi.org/10.5840/schoolman195129120

—1952a. ‘The Absolute of Experience in the Philosophy of Aurobindo.’ The Modern Schoolman 29 (2): 99–118. https://doi.org/10.5840/schoolman195229235

—1952b. ‘The Absolute of Creation in the Philosophy of Aurobindo.’ The Modern Schoolman 29 (3): 211–36. https://doi.org/10.5840/schoolman195229358

—1953a. ‘A Critical Estimate of Aurobindo’s Being-Becoming Absolute.’ The Modern Schoolman 30 (2): 123–40. https://doi.org/10.5840/schoolman195330220

—1953b. ‘Some Consequences of the Fundamental Error of Aurobindo.’ The Modern Schoolman 30 (3): 217–33. https://doi.org/10.5840/schoolman195330342

—1953c. ‘Final Evaluation of Aurobindo’s Theory of the Absolute.’ The Modern Schoolman 30 (4): 279–95. https://doi.org/10.5840/schoolman195330453

Consiglio, Cyprian. 2015. ‘Aurobindo, Teilhard, and the Second Axial Consciousness.’ In Cyprian Consiglio, Spirit, Soul, Body: Toward an Integral Christian Spirituality: 32–43. Minnesota: Liturgical Press.

Cornelissen, Matthijs. 2005. ‘Psychology: Five Major Indian Contributions.’ In Kapil Kapoor and Avadhesh K. Singh (eds.), Indian Knowledge Systems, Vol. 1: 183–205. Shimla: IIAS and New Delhi: D. K. Printworld.

—2008a. ‘Consciousness.’ In Ramakrishna Rao, Paranjpe and Dalal 2008: 414–28.

—2008b. ‘The Evolution of Consciousness in Sri Aurobindo’s Cosmopsychology.’ In Helmut Wautischer (ed.), Ontology of Consciousness: Percipient Action: 399–427. Boston: The MIT Press.

Cornelissen, Matthijs (ed.). 2001. Consciousness and its Transformation. Pondicherry: Sri Aurobindo International Centre of Education.

Cornelissen, Matthijs, Girishwar Misra and Suneet Varma (eds.). 2011a. Foundations of Indian Psychology, Vol. 1: Theories and Concepts. New Delhi: Pearson.

—2011b. Foundations of Indian Psychology, Vol. 2: Practical Applications. New Delhi: Pearson.

Cornet, Ineke, Rob Faesen and Martin Sebastin Kallungal. 2012. Mystical Anthropology: Cross-Religious Perspectives: Interdisciplinary Reflections on the Arnhem Mystical Sermons and Sri Aurobindo. Walpole, MA: Peeters.

Corrington, Robert S. 2016. ‘Involution and the Encompassing.’ In Robert S. Corrington, Deep Pantheism: Towards a New Transcendentalism: 79–95. Lanham: Lexington Books.

Cortright, Brant. 2007. Integral Psychology: Yoga, Growth, and Opening the Heart. Albany, NY: State University of New York Press.

—2013. ‘Integral Psychology’. In Harris L. Friedman and Glenn Hartelius (eds.), The Wiley-Blackwell Handbook of Transpersonal Psychology: 155–65. Chichester: John Wiley & Sons, Ltd. https://doi.org/10.1002/9781118591277

Coward, Harold. 1989a. ‘Language in Sri Aurobindo.’ Journal of South Asian Literature 24 (1): 141–­53.

—1990. ‘Derrida and Aurobindo.’ In Harold Coward, Derrida and Indian Philosophy: 99–124. Albany, NY: State University of New York Press.

Coward, Harold (ed.). 1989b. Hindu-Christian Dialogue: Perspectives and Encounters. Delhi: Motilal Banarsidass.

Dalal, A. S. 1989. ‘Sri Aurobindo and Modern Psychology.’ Journal of South Asian Literature 24 (1): 154–67.

—1991. Psychology, Mental Health & Yoga: Essays on Sri Aurobindo’s Psychological Thought, Implications, of Yoga for Mental Health. Wisconsin: Lotus Press.

Dalal, A. S. (ed.). 2001. A Greater Psychology: An Introduction to Sri Aurobindo’s Psychological Thought. Los Angeles, CA: Tarcher.

—(ed.). 2007. Sri Aurobindo and the Future Psychology. Pondicherry: Sri Aurobindo International Centre of Education.

Dalton, Dennis. 1965. ‘Experiments with Tradition: An Interpretation of Modern Indian Ideas on the Nature of Social and Political Change.’ The Journal of Development Studies 1 (2): 195–216. https://doi.org/10.1080/00220386508421153

—1966. ‘The Idea of Freedom in the Political Thought of Vivekananda and Aurobindo.’ In S. N. Mukherjee 1966: 34–45.

—1970. ‘M. N. Roy and Radical Humanism: The Ideology of an Indian Intellectual Elite.’ In Edmund Leach and S. N. Mukherjee (eds.), Elites in South Asia: 152–71. London: Cambridge University Press.

—1979. ‘The Theory of Anarchism in Modern India: An Analysis of the Political Thought of Vivekananda, Aurobindo and Gandhi.’ In Robin J. Moore (ed.), Tradition and Politics in South Asia: 198–227. New Delhi: Vikas.

—1982. ‘Aurobindo Ghose: Individual Freedom and Social Harmony.’ In Dennis Dalton, Indian Idea of Freedom: Political Thought of Swami Vivekananda, Aurobindo Ghose, Mahatma Gandhi and Rabindra­nath Tagore: 85–108. Gurgaon: Academic Press.

—1993. ‘Gandhi as Leader: Nonviolence in Power.’ In Dennis Dalton, Mahatma Gandhi: Nonviolent Power in Action: 30–62. New York: Columbia University Press.

Danino, Michael. 2002. ‘Sri Aurobindo and the Gītā: The Problems of Non-Violence vs. Dharmic Action.’ In Steven J. Rosen (ed.), Holy War: Violence and the Bhagavad Gita: 43–58. Hampton: Deepak Heritage Books.

Daruwalla, Keki N. 1980. Two Decades of Indian Poetry, 1960–1980. New Delhi: Vikas.

Das, Adhar Chandra. 1934. Sri Aurobindo and the Future of Mankind. Calcutta: University of Calcutta.

Das, Bijay Kumar. 1999. ‘Indian English Poetry: Retrospect and Prospect.’ In Bijay K. Das, Critical Essays on Post-Colonial Literature: 17–28. New Delhi: Atlantic Publishers and Distributors.

—2000. ‘T. S. Eliot and Sri Aurobindo on Poets and Poetry.’ In Bijay K. Das (ed.). Comparative Literature: Essays in Honour of Professor M. Q. Khan: 89–94. New Delhi: Atlantic Publishers and Distributors.

Das, Hari Hara. 2005. ‘Aurobindo Ghosh.’ In Hari H. Das, Indian Political Thought: 235–48. Jaipur: National Publishing House.

Das, Manoj. 1969. ‘The Good Gray Poet and the Last Great Great Rishi.’ Indian Literature 12 (3): 87–91.

—1972. Sri Aurobindo in the First Decade of the Century. Pondicherry: Sri Aurobindo Ashram.

Das, P. K. 2001. Modern Vedanta: Gandhi’s Philosophy Compared with the Philosophies of Vivekananda, Raman Mahershi, Tagore, Aurobindo, Ramtirtha, Radha Krishnan and Deen Dayal Upadhaya. Meerut: Rahul Publishing House.

Das, S. N. 2002. ‘Bengal Revolutionaries.’ In S. N. Das, The Bengalis: The People, their History, and Culture (Vol. 1): 133–64. New Delhi: Cosmo Publications.

De, Amalendu. 1996. Raja Subodh Chandra Malik and his Times. Calcutta: National Council of Education.

Desai, Anita. 1995. Journey to Ithaca. London: Heinemann.

Desai, M. T. 1999. ‘Aurobindo Ghosh or Sri Aurobindo’s Concept of Internationalism.’ In M. T. Desai, Jawaharlal Nehru, Rabindranath Tagore & Aurobindo Ghosh: A Comparative Study in their Internationalism: 195–262. Ahmedabad: Karnavati Publications.

Deshpande, R. Y. 1999. Sri Aurobindo and the New Millennium: Reflections and Reviews. Pondicherry: Aurobharati Trust.

—2008. ‘The Lives of Sri Aurobindo by Peter Heehs—a Controversial Biography’ (6 November 2008). http://www.thelivesofsriaurobindo.com/2008/11/lives-of-sri-aurobindo-by-peter-heehsa.html (accessed 26 July 2018).

—2015. Savitri’s Swapna Yoga: A Dream Disclosed to her the Cosmic Past. New Delhi: Savitri Foundation.

Deshpande, R. Y. (ed.). 2000–2002. Perspectives of Savitri. 2 Vols. Pondicherry: Aurobharati Trust.

Deutsch, Eliot. 1964. ‘Sri Aurobindo’s Interpretation of Spiritual Experience: A Critique.’ International Philosophical Quarterly 4 (4): 581–94. https://doi.org/10.5840/ipq19644432

Deutsch, Kenneth L. 1986. ‘Sri Aurobindo and the Search for Political and Spiritual Perfection.’ In Thomas Pantham and Kenneth L. Deutsch (eds.), Political Thought in Modern India: 192–208. New Delhi: Sage.

Devadoss, T. S. 1984. ‘The Evolution of Consciousness in Sri Aurobindo’s Thought.’ In K. Gandhi 1984: 125–31.

Devasenapathi, V. A., and R. Balasubramanian (eds.). 1976. ‘Proceedings of the Twelfth All-India Seminar on Sri Aurobindo and the Concept of Evolution, 1972.’ Indian Philosophical Annual 8: 1–170.

Devdas, Nalini. 1967. ‘The Concept of Personality in the Philosophy of Sri Aurobindo.’ Religion and Society 14 (3): 15–30.

—1974. ‘A Study of Modern Approaches.’ In Nalini Devdas, Ānanda: The Concept of Bliss in the Upaniṣads: 21–41. Madras: The Christian Institute for the Study of Religion and Society.

—1980. ‘The Concepts of Freedom and Necessity in the thought of Sri Aurobindo.’ The Scottish Journal of Religious Studies 1 (2): 138–50.

—1983. ‘The Ladder and the Cross: Symbols of Transformation in the Integral Vedanta of Śrī Aurobindo.’ In Saral K. Chatterji (ed.), Essays in Celebration of the CISRS Silver Jubilee: 141–57. New Delhi: The Christian Institute for the Study of Religion & Society.

Devi, C. N. 1983. ‘Colonial Experience and Indian Critical Tradition.’ In H. H. Anniah Gowda (ed.), The Colonial and the Neo-Colonial Encounters in Commonwealth Literature: 135–47. Mysore: University of Mysore.

Devy, Ganesh Narayan. 1984. ‘Sri Aurobindo’s Sources of Poetry and Indian Poetry in English.’ In C. D. Narasimhaiah and C. N. Srinath (eds.), A Common Poetic for Indian Literatures: 104–16. Mysore: Dhvnyaloka.

—1992. ‘After Amnesia.’ In Ganesh N. Devy, After Amnesia: Tradition and Change in Indian Literary Criticism: 102–24. Bombay: Orient Longman.

—1993. ‘Ilion: An Indian-English Epic.’ In Ganesh N. Devy, Another Tongue: Essays on Indian English Literature: 87–96. Frankfurt: Peter Lang.

Dini, Fabrice. 2018. An Integral Education for Growth and Blossoming. Auroville: PRISMA.

Diwakar, R. R. 1954. Mahayogi: Life, Sadhana and Teachings of Aurobindo. Chaupatty: Bharatiya Vidya Bhavan.

Doctor, Adi Hormusji. 1997. ‘Sri Aurobindo (1872–1950).’ In Adi H. Doctor,Political Thinkers of Modern India: 95–109. New Delhi: Mittal.

Dolan, Maureen. 2011. ‘Connecting Thought and Action for Beginners: A Meditation on Integral Philosophy and Experiments in the Yoga of Love, Action, Knowledge.’ Integral Review 7 (1): 62–74.

Donnelly, Morwenna. 1955. Founding the Life Divine: An Introduction to the Integral Yoga of Sri Aurobindo. London: Rider.

Dora, Sarat Kumar. 2007. ‘Tilak, Gandhi and Aurobindo.’ In Sanghamitra Buddhapriya and Narayan Hazary (eds.), Immortal Sarvoday: 28–37. New Delhi: A. P. H. Publishing Corporation.

Dowsett, Norman C. 1977. Psychology for Future Education. Pondicherry: Andhra Bhavan Press.

Dowsett, Norman C., and Sita Ram Jayaswal (eds.). 1975a. Dimensions of Spiritual Education. Auroville: Auropress.

—1975b. The True Teacher. Pondicherry: Sri Aurobindo Society.

—1976. Education of the Future. Pondicherry: Sri Aurobindo Society.

Dube, Yogesh. 2009. The Great Revolution: Alipore Bomb Conspiracy–1908. Kanpur: Gyan Prakashan.

Dubey, S. N. 1988. ‘The Age of Tilak (1905–1920).’ In S. N. Dubey, Modern Indian Political Thinkers: 51–87. Delhi: Books N’ Books.

Dubey, V. K. 2002. Absolutism: East and West (a Comparative Study of Sri Aurobindo and Hegel). Delhi: New Bharatiya Book Corporation.

Dutt, Charu Chandra. 1960. The Culture of India as Envisaged by Sri Aurobindo. Bombay: Bharatiya Vidya Bhavan.

Dutta, Madhumita. 2013. Savitri: A Study in Style and Symbolism. Kolkata: Avenel Press.

Dwivedi, Amar Nath. 1977a. Sri Aurobindo: A Study of his Selected Poems. Bareilly: Prakash Book Depot.

—1977b. Sri Aurobindo’s Savitri and Other Select Poems. Bareilly: Prakash Book Depot.

—1979. ‘Sri Aurobindo (1872–1950).’ In Amar N. Dwivedi, Indo-Anglian Poetry: 125–67. Allahabad: Kitab Mahal.

Dwivedi, Kanak. 1985. ‘The Search for the Authentic Individual.’ In Kanak Dwivedi, Individual in Modern Indian Thought: A Quest for Integrated and Authentic Individual: 127–60. K. Dwivedi: Varanasi.

Dwivedi, Vivek Kumar. 2012. ‘Sri Aurobindo and the Indian Critical Tradition.’ In Mitra 2012: 130–41.

Dwivedy, B. C. 2001. ‘Towards a Rise of Consciousness: Humanism in Emerson and Sri Aurobindo (Man vs. Society).’ In B. Pandey 2001: 159–63.

Fabish, Rachael. 2007. ‘The Political Goddess: Aurobindo’s Use of Bengali Śākta Tantrism to Justify Political Violence in the Indian Anti-Colonial Movement.’ South Asia: Journal of South Asian Studies 30 (2): 269–92. https://doi.org/10.1080/00856400701499243

Farber, Seth. 2012. ‘Revitalization and the Messianic-Redemptive Vision of Sri Aurobindo.’ In Seth Farber, The Spiritual Gift of Madness: The Failure of Psychiatry and the Rise of the Mad Pride Movement, 362–80. Rochester, VT: Inner Traditions.

Fassbender, Franz. 2018. Inauguration of Auroville: Concept and Purpose. Auroville: PRISMA.

Ferriols, Roque. 1966. The ‘Psychic Entity’ in Aurobindo’s The Life Divine. Manila: Ateneo de Manila University.

Feys, Jan. 1973. The Philosophy of Evolution in Sri Aurobindo and Teilhard de Chardin. Calcutta: K. L. Mukhopadhyay.

—1976. The Life of a Yogi. Calcutta: Firma KLM.

—1977. The Yogi and the Mystic: A Study in the Spirituality of Sri Aurobindo and Teilhard de Chardin. Calcutta: Firma KLM.

—1983. Sri Aurobindo’s Treatment of Hindu Myth. Calcutta: Firma KLM.

Flores, Charles I. 2010. ‘Appropriation in Integral Theory: The Case of Sri Aurobindo and the Mother’s “Untold” Integral View.’ In Sean Esbjörn-Hargens (ed.), Integral Theory in Action: Applied, Theoretical, and Constructive Perspectives on the AQAL Model: 369–83. Albany, NY: SUNY Press.

Frawley, David. 1998. How I Became a Hindu: My Discovery of Vedic Dharma. New Delhi: Voice of India.

Gaartz, Iris (ed.). 2018. What is the Matrimandir, the Most Mysterious Monument of Modern Times? Compilation of Personal Experiences. Auroville: PRISMA.

Gabriau, Bhaga. 1999. ‘A Living Laboratory for Human Unity.’ In Jackson 1999: 113–14.

Gandhi, Kishor. 1991 [1965]. Social Philosophy of Sri Aurobindo and the New Age. Pondicherry: Sri Aurobindo Society. 2nd expanded edn.

—1996. Fallacy of Karl Marx: A Critical Appraisal of Marxism in the Light of Sri Aurobindo’s Social Philosophy. Pondicherry: Sri Aurobindo Ashram Publication Department.

—2001. The Poetry of Sri Aurobindo: A Journey from Ego to Self. Meerut: Anu Books.

Gandhi, Kishor (ed.). 1973. Contemporary Relevance of Sri Aurobindo. Delhi: Vivek Publishing House.

—(ed.). 1984. Literature and the Evolution of Consciousness. Bombay: Allied Publishers.

Gandhi, Leela. 2006. ‘God: Mysticism and Radicalism at the End of the Nineteenth Century.’ In Leela Gandhi, Affective Communities: Anticolonial Thought, Fin-de-Siècle Radicalism, and the Politics of Friendship: 115–41. Durham, NC: Duke University Press.

—2014a. ‘On Descent: Stories from the Gurus of Modern India.’ In Leela Gandhi, The Common Cause: Postcolonial Ethics and the Practice of Democracy, 1900–1955: 55–92. Chicago: University of Chicago Press.

—2014b. ‘Conversations with Leela: An Interview.’ In Shanta Gokhale (ed.), The Theatre of Veenapani Chawla: Theory, Practice, and Performance: 63–93. New Delhi: Oxford University Press.

Ganguli, Asoka K. 2002. Sri Aurobindo’s Savitri: An Adventure of Consciousness. Pondicherry: Sri Aurobindo Society.

—2008. Sri Aurobindo: The Poet of Nature & Other Writings on Savitri. Puducherry: Sri Aurobindo Centre for Advanced Research.

Ganguly, Anirban. 2016a. ‘India Caught between its Remakers and Breakers.’ 12 March 2016. http://www.newindianexpress.com/magazine/voices/2016/mar/12/India-Caught-Between-Its-Remakers-and-Breakers-910884.html (accessed 26 July 2018).

—2016b. The Sage and his Idea of India.’ 13 April 2016. http://www.dailypioneer.com/columnists/oped/the-sage-and-his-idea-of-india.html (accessed 26 July 2018).

—2016c. Fervent, Nationalist, Pragmatist. 20 April 2016. http://www.dailypioneer.com/columnists/oped/fervent-nationalist-pragmatist.html (accessed 26 July 2018).

Ganguly, Tuhina. 2018. ‘Connecting their Selves: The Discourse of Karma, Calling, and Surrendering among Western Spiritual Practitioners in India.’ Journal of the American Academy of Religion 86 (2): 1–32. https://doi.org/10.1093/jaarel/lfy015

Gaur, Rashmi. 2003. ‘Sri Aurobindo’s Poetry: Message of a Visionary.’ In Agrawal 2003: 27–37.

Gautier, Francois. 1996. Rewriting Indian History. New Delhi: Vikas.

—2001. A Western Journalist on India: The Ferengi’s Columns. New Delhi: Har-Anand Publications.

Ghosal, Goutam. 1991. Sri Aurobindo’s Prose Style. Pondicherry: Sri Mirra.

—2000. Sri Aurobindo and World Literature. Pondicherry: Sri Mirra.

—2004. ‘Sri Aurobindo’s Rodogune: The Relevance of Tragedy.’ South Asian Review 25 (1): 90–103.

—2007. The Rainbow Bridge: A Comparative Study of Tagore and Sri Aurobindo. New Delhi: D. K. Printworld. https://doi.org/10.1080/02759527.2004.11932325

—2011. ‘Sri Aurobindo’s Theory of Poetry: Searching for a Complete Manifesto.’ New Race: A Journal of Integral Studies 7 (2): 34–40.

—2014. ‘Sri Aurobindo’s Poetry: A Critical Study (1872–1950).’ In Smita Agarwal (ed.), Marginalized: Indian Poetry in English: 60–74. Amsterdam: Rodopi.

Ghose, Sankar. 1984. ‘The Extremists and Militant Nationalism.’ In Sankar Ghose, Modern Indian Political Thought: 83–139. New Delhi: Allied Publishers.

Ghose, Sisir Kumar. 1967. ‘Looking Back on Sri Aurobindo’s Poetry.’ Indian Literature 10 (3): 77–92.

—1969. The Poetry of Sri Aurobindo: A Short Survey. Calcutta: Chatuskone.

—1973. Sri Aurobindo: Poet and Social Thinker. Dharwar: Karnatak University.

—1977. ‘The Basic Poetry of Sri Aurobindo.’ In K. K. Sharma (ed.), Indo-English Literature: A Collection of Critical Essays: 47–59. Ghaziabad: Vimal Prakashan.

—1979a. Tagore, Sri Aurobindo and Iqbal: Three Lectures. Srinagar: University of Kashmir.

—1979b. ‘Sri Aurobindo and the Spiritual Society.’ In Naik 1979b: 268–78.

—1982. Lost Dimensions. New Delhi: Biblia Impex.

—1982a. ‘Forgotten Ecstasy.’ In S. K. Ghose 1982: 123–33.

—1982b. ‘Consciousness and Culture.’ In S. K. Ghose 1982: 164–68.

—1982c. ‘Psychology of Social Development: A Modern Indian View.’ In S. K. Ghose 1982: 187–200.

—1983. ‘The Essential Sri Aurobindo.’ In Hari M. Prasad (ed.), Indian Poetry in English: 72–86. Aurangabad: Parimal Prakashan.

—1984. ‘Literature and the Evolution of Consciousness: An Aurobindonean Approach.’ In K. Gandhi 1984: 116–24.

—1988. ‘Sri Aurobindo’s Gita: A Short Survey.’ In T. R. Sharma 1988: 174–80.

—1989. ‘The Symbol Quest: A Reading of Some Selected Lines from Savitri.’ Journal of South Asian Literature 24 (1): 27–36.

—2003. ‘Śrī Aurobindo: The Spirituality of the Future.’ In K. R. Sundararajan and Bithika Mukerji (eds.), Hindu Spirituality, Vol. II: Postclassical and Modern: 370–91. New Delhi: Motilal Banar­sidass.

Ghosh, N. D. 1976. ‘Concept of Death in Sri Aurobindo’s Yoga.’ In A. K. Sinha (ed.), Perspectives in Yoga: 43–52. Varanasi: Bharata Manisha.

Ghosh, N. K. 1989. ‘The Spiritual Nationalism of Sri Aurobindo.’ New Quest73: 43–47.

Ghosh, Raghunath. 2008. ‘Sri Aurobindo on Time, Chance, Humanity and Aesthetics.’ In Raghunath Ghosh, Humanity, Truth, and Freedom: Essays in Modern Indian Philosophy: 78–101. New Delhi: Northern Book Centre.

Ghosh, Ranjan. 2006. ‘Carlyle’s “Hero as Poet” and Sri Aurobindo’s Poetic Theory: Reconfiguring Few Dimensions of Creativity.’ Angelaki: Journal of the Theoretical Humanities 11 (1): 35–44. https://doi.org/10.1080/09697250600797823

Gier, Nicholas F. 2000. ‘Neo-Vedānta and Aurobindo’s Superman.’ In Nicholas F. Gier, Spiritual Titanism: Indian, Chinese, and Western Perspectives: 139–55. Albany, NY: SUNY Press.

—2007. ‘Was Gandhi a Tantric?’ Gandhi Marg 29 (1): 21–36.

Gilbert, Kenneth Imber. 1973. The Wisdom of the Veda, in the Light of Sri Aurobindo’s Thought. Pondicherry: Sri Aurobindo Ashram Press.

Giri, Ananta Kumar. 1998. ‘Moral Consciousness and Communicative Action: From Discourse Ethics to Spiritual Transformation.’ History of the Human Sciences 11 (3): 87–113. https://doi.org/10.1177/095269519801100305

—2002. Conversations and Transformations: Toward a New Ethics of Self and Society. Lanham, MD: Lexington Books.

—2004. ‘Knowledge and Human Liberation: Jürgen Habermas, Sri Aurobindo and Beyond.’ European Journal of Social Theory 7 (1): 85–103. https://doi.org/10.1177/1368431004040021

...

(Reproduced for general information)