Collated by Tusar Nath Mohapatra
Introduction
Sri Aurobindo straddled epochs and transcended them. He negotiated with the times to give us the gift of the timeless. In an unparalleled act of spiritual fortitude, he scanned the entirety of Indian civilisational experience and accessed the fount that birthed it all.
He synthesised the mystical, metaphysical, psychological and the artistic dimensions of our civilisation and relayed to us, the direct experience of ‘being’. It is through his vision that we get a glimpse of the world of elements, deities, psychic powers and celestial beings. He made the hoary world of Vedas legible to us in its full splendour. Forces, Symbols, Rituals, meaning(s) — He clarified and crystallised them all.
Of particular importance in this is his exposition on Agni — The primordial and the primal. In his exposition of Agni, we find the synthesis of the mystical with the personal.
In this essay, we explore simultaneously the ontological content of Sri Aurobindo’s exposition on Agni and the psychological import of that for us as individuals. In the process of this reflection is the potential for us to become the Yajna we seek to understand.
Aspiration for Perfection
There is a fire within us, that is resolute to climb out of ignorance. It refuses to live in the twilight of falsehood. Standing in the chasm of darkness, it intuits the realms of Supernal Dawn, where the Truth shines unsullied. But this climb is steep and most often accompanied by the atavistic voices of resistance and denial. Yet this inner force doesn’t rest, doesn’t yield.
Every day is a new opportune moment, to make yet another attempt, to carve out an ounce of perfection from the boulders of habitual imperfection. However impossible this goal might appear, something in the human mould burns resiliently like Agni, the indomitable will power, as if planted in our ignorant realms by the Godheads, whose embers keep rising up even amidst the darkest hours. This aspiration of the Inner Flame towards perfection, progress and incessant self-consecration, finds the Divine impetus in Sri Aurobindo’s words. Therefore His words and His vision, are not a matter of choice but an evolutionary imperative to the current world order which is enamoured by asuric notions of progress and power. - Ramachandra Roddam
https://www.sriaurobindosaction.org/Download/01_Sri_Aurobindos_Action_2024_Jan_issue.pdf
https://www.sriaurobindosaction.org/SpecialEdition.htm
This exactly fits with my use of @sbaroncohen 's E-S theory to explain Victimarian ("Woke") ideology. In Egregore Ascendant I show how Victimarianism totally captured power institutions like Academia, mass media etc, totally flipping and inverting the power structures described by the Frankfurt School. The Frankfurt School thus became too successful.
https://x.com/i/status/2088256148671726062
We’ve read a lot about Indic knowledge systems in the press lately. NEP 2020 roots education in Indian ethos/indigenous knowledge. It prioritises traditional Indian contributions in mathematics, medicine, philosophy etc. This seeks to replace colonial/Eurocentric frameworks with a curriculum grounded in India’s own intellectual heritage.
https://x.com/i/status/2088257407893815362
"To love. To be loved. To never forget your own insignificance... To seek joy in the saddest places. To pursue beauty to its lair. To never simplify what is complicated or complicate what is simple." Arundhati Roy on the deepest measure of success:
https://x.com/i/status/2088229649478283540
A feedback loop can destroy the body—or transform the self. @PariksithSingh reveals the striking contrast between physiological breakdown and a self-enhancing cycle of spiritual growth, peace, and awareness. Watch discussion youtu.be/IG7xD67V7FE?si… @MakrandParanspe @AmazingVedas
https://x.com/i/status/2088250536512373240
Vedic Chhanda
The concept of alankara came with Bhamah in the history of Indic prosody
But when we study the Veda we find that these alankaras were already present in the Veda
Every shabda alankara that we know and use today, including the anuprasa, yamaka, shlesha, punravritti and vakrokti has already been used in the Veda. How is this possible?
This indicates, as Sri Aurobindo pointed out, that our historical estimates of our ancestors is flawed and they are unable to explain the remarkable sophistication and refinement of the Veda. It is possible and even likely that the Veda came at the end of an age that had made significant accomplishments in the fields of prosody, linguistics, spirituality, and arts and that the Veda is only a glimmer of the mystical realizations of that age. And that it was preserved for us to help us navigate through the inevitable downturn in the spiral of our evolutionary cycles
https://x.com/i/status/2088110081149698486
The Veda: Revered, Yet Rarely Understood — with Richard Hartz youtu.be/THMfZXzh5GM?si… via @YouTube @AmazingVedas @PariksithSingh @sriaurobindofdn @sriaurobindochr
https://x.com/i/status/2088246513655021750
Why is Soma called Pavamaana? @PariksithSingh explores its deeper Vedic meaning—purification, inner refinement, elevated consciousness, and divine bliss. Discover the spiritual wisdom of Soma. Watch now! youtu.be/xlil08En6Tg?si… @MakrandParanspe @AmazingVedas
https://x.com/i/status/2087960625456554031
Yoga’s roots run deep. Explore its presence in the Vedas, wisdom from the Bhagavad Gita, and its relevance today with @PariksithSingh and @MakrandParanspe. Watch now! youtu.be/Ai7syffv8lA?si… @AmazingVedas
https://x.com/i/status/2088010705370812437
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