This thesis analyses the structure of Abhinavagupta's theory of the non-duality of consciousness as expressed in 108 verses of his Miilinivijaya-viirttika (2. 1-108), a section translated here for the first time. The main research problem of this study has two major concerns: 1) how it is that the structure of Abhinavagupta's theory of the non-duality of consciousness (samvtdadvayavada) correlates different types of analyses (e.g. hermeneutic, metaphysical and soteriological), allowing mapping between various elements of these analyses; 2) how it is that this structure is able to integrate elements, more than simply cancelling them out, without disturbing the coherence of the theory. The purpose of this thesis is to offer an answer to these concerns. I shall do so by defending the claim that such a structure can be mapped by a model with two components, termed: (i)'uni-propositionality' and (ii)'recursiveness'. I argue for the claim that both components will show how that structure allows for the systematic correlation between these types of analyses, allowing the integration of elements without disturbing the theory. In this study both components (i & ii) and their mutual interrelations will be termed the 'Correlative Model'. If one type of analysis can be understood in terms of the' Correlative Model', the other two will also be understood. By 'uni-propositionality' in Abhinavagupta's 'philosophy I mean that there is one single proposition to be demonstrated in the three types of analyses mentioned. This single proposition can be stated as follows: X is the ultimate non-dualist principle that appears to be many due to Y'. 'Recursiveness' is understood as a pattern which allows each part of a given sequence to perform a systematic reintroduction of one pre-established value/proposition; in such a way that any subsequent element in a given sequence (e.g. a sequence of sloka-s in a text, or the sequence of tattva-s, etc.) is defined by a pre-established value/proposition.

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Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study. Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a creation cycle through the process of involution and evolution. In His state of holistic unity and non-duality beyond space and time, he commenced the involution phase. He spawned Sachchidananda, a composite of sat (being), chit (consciousness-force) and ananda (bliss). These are the cardinal constituent elements of all creation, material and spiritual. From Sachchidananda, Supermind, the first aspect of the Supreme that contained elements of duality, originated. Then followed Overmind, Intuitive Mind, Illumined Mind, and Higher Mind, with all these being domains of being and consciousness. This culminated in a state of Inconscience, a dormant state of utter nescience. Regardless, it paradoxically contains all that Brahman is. From the inconscient evolution starts. The first phase is the manifestation of Matter. This, which too has all of Brahman inherent in itself, produces Life, and then Mind. This implies different life forms, including humans. Evolution of all that is, including humans, is upwards, back towards Brahman, in an inverse order to that of involution. Humans possess or are consciousness. Sri Aurobindo mentions and explains the various ordinary states of consciousness namely nescience, inconscience, subconscience, intraconscience, circumconscience, superconscience, sleep, dream, and waking state, samadhi and cosmic consciousness. In addition, inherent in humans is the ability and the task to develop the various higher states of consciousness found in the various phases of the involution. This starts with the development of the psychic being or soul, which is spiritual in nature, and the growth of the higher domains of consciousness. This constitutes the spiritual evolution of mankind which culminates in spiritual perfection, in the return to Brahman. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study. Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a creation cycle through the process of involution and evolution. In His state of holistic unity and non-duality beyond space and time, he commenced the involution phase. He spawned Sachchidananda, a composite of sat (being), chit (consciousness-force) and ananda (bliss). These are the cardinal constituent elements of all creation, material and spiritual. From Sachchidananda, Supermind, the first aspect of the Supreme that contained elements of duality, originated. Then followed Overmind, Intuitive Mind, Illumined Mind, and Higher Mind, with all these being domains of being and consciousness. This culminated in a state of Inconscience, a dormant state of utter nescience. Regardless, it paradoxically contains all that Brahman is. From the inconscient evolution starts. The first phase is the manifestation of Matter. This, which too has all of Brahman inherent in itself, produces Life, and then Mind. This implies different life forms, including humans. Evolution of all that is, including humans, is upwards, back towards Brahman, in an inverse order to that of involution. Humans possess or are consciousness. Sri Aurobindo mentions and explains the various ordinary states of consciousness namely nescience, inconscience, subconscience, intraconscience, circumconscience, superconscience, sleep, dream, and waking state, samadhi and cosmic consciousness. In addition, inherent in humans is the ability and the task to develop the various higher states of consciousness found in the various phases of the involution. This starts with the development of the psychic being or soul, which is spiritual in nature, and the growth of the higher domains of consciousness. This constitutes the spiritual evolution of mankind which culminates in spiritual perfection, in the return to Brahman. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes Brahman both Immanent and Transcendent. The importance of this theory is the intended effect that it can have on the future evolution of mankind, which is now on the evolutionary leg. Humanity, knowing its ultimate goal, and by using Yogic techniques, can evolve to higher states of consciousness right up to the level of Brahman, which is inherent in man at present. / Religious Studies and Arabic / M.A. (Religious Studies)

Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes Brahman both Immanent and Transcendent. The importance of this theory is the intended effect that it can have on the future evolution of mankind, which is now on the evolutionary leg. Humanity, knowing its ultimate goal, and by using Yogic techniques, can evolve to higher states of consciousness right up to the level of Brahman, which is inherent in man at present. / Religious Studies and Arabic / M.A. (Religious Studies)