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Thesis (Ph. D.)--University of Hawaii at Manoa, 1995. / Includes bibliographical references (leaves 353-369). / Microfiche. / xxi, 369 leaves, bound 29 cm

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)

This dissertation concerns the reception of the poet Kalidasa (c. 4th century), one of the central figures in the Sanskrit literary tradition. Since the time he lived and wrote, Kalidasa’s works have provoked many responses of different kinds. I shall examine how three writers contributed to this vast tradition of reception: Kuntaka, a tenth-century rhetorician from Kashmir; Vedantadesika, a South Indian theologian who lived in the thirteenth and fourteenth centuries; and Sri Aurobindo, an Indian English writer of the late nineteenth and early twentieth centuries who started out as an anticolonial activist and later devoted his life to spiritual exercises. While these readers lived well after Kalidasa, they were all deeply invested in his poetry. I wish to understand why Kalidasa’s poetry continued to provoke extended responses in writing long after its composition. It is true that readers often use past literary texts to various ends of their own devising, just as they often fall victim to reading texts anachronistically. In contradistinction to such cases, the examples of reading I examine highlight the role that texts themselves, not just their charisma or the mental habits of their readers, can have in constituting the reading process. They therefore urge us to formulate a more robust understanding of textual reception, and to reconsider the contemporary practice of literary criticism.

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Submitted by Pós graduação Artes Cênicas (ppgac@ufba.br) on 2017-11-20T21:08:01Z No. of bitstreams: 3 TESE Karin FINAL2.pdf: 7431054 bytes, checksum: b1635838cd6ecbc02b3ef33d406a350a (MD5) Experimentos para uma videodança espontânea cap 4.mp4: 410262048 bytes, checksum: bceaad3a4ac04c8b728cd87456745c97 (MD5) Lab. de prática cap 3.mp4: 528995014 bytes, checksum: aea668d2d30819ac188b3948a30e5a33 (MD5) / Approved for entry into archive by Ednaide Gondim Magalhães (ednaide@ufba.br) on 2017-11-21T11:06:50Z (GMT) No. of bitstreams: 3 TESE Karin FINAL2.pdf: 7431054 bytes, checksum: b1635838cd6ecbc02b3ef33d406a350a (MD5) Experimentos para uma videodança espontânea cap 4.mp4: 410262048 bytes, checksum: bceaad3a4ac04c8b728cd87456745c97 (MD5) Lab. de prática cap 3.mp4: 528995014 bytes, checksum: aea668d2d30819ac188b3948a30e5a33 (MD5) / Made available in DSpace on 2017-11-21T11:06:50Z (GMT). No. of bitstreams: 3 TESE Karin FINAL2.pdf: 7431054 bytes, checksum: b1635838cd6ecbc02b3ef33d406a350a (MD5) Experimentos para uma videodança espontânea cap 4.mp4: 410262048 bytes, checksum: bceaad3a4ac04c8b728cd87456745c97 (MD5) Lab. de prática cap 3.mp4: 528995014 bytes, checksum: aea668d2d30819ac188b3948a30e5a33 (MD5) / CNPq / Esta tese tem como foco um estudo sobre a dança espontânea de Rolf Gelewski – dançarino e educador alemão radicado no Brasil entre 1968-1988 – que consolidou e estruturou a Escola de Dança da Universidade Federal da Bahia e fundou o primeiro Grupo de Dança Contemporânea do País. Reconhecendo a importância do legado de Gelewski para as artes cênicas, exploramos sua contribuição como dançarino, professor e filósofo da arte, e sua influência decisiva na configuração das disciplinas do primeiro curso de dança em nível acadêmico do Brasil, com reflexos na criação dos demais. Seguindo a perspectiva de uma pesquisa guiada pela prática, delineamos a trajetória do dançarino a partir do diálogo que estabeleceu, inicialmente, com a dança expressionista alemã e, posteriormente, com o yoga integral de Sri Aurobindo na Índia. Exploramos suas propostas artísticas e pedagógicas através de um laboratório de prática que nos permitiu experienciar alguns de seus métodos para o ensino da dança e indicar suas aplicações para alunos e artistas cênicos. Em seguida realizamos um laboratório de criação que se desdobrou na elaboração dos Experimentos para uma videodança espontânea, fazendo dialogar imagens do nosso processo criativo com imagens do próprio Gelewski. Também elaboramos uma extensa coleta de imagens fotográficas, além das videográficas, de suas cenas de danças em diversos tempos e lugares. Esse acervo de imagens resultou na composição do Ensaio de um corpo poético em três tempos, enfocando fotos do dançarino divididas em três partes: fase Alemanha, fase Escola de Dança e fase Dança Espontânea – editadas junto com depoimentos de pessoas que tiveram contato direto com ele. Os resultados dessa pesquisa evidenciam a atualidade do legado de Rolf Gelewski e indicam sua utilização criativa em processos de formação e criação em artes cênicas, sobretudo na dança, assim como para uma educação integral e um livre desenvolvimento da consciência humana através da Arte.

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Various issues engage the attention of thinkers during various eras in history. Among those which have occupied commentators on the contemporary state of humanity are the problem of individuality--its origin, its nature, its significance for mankind as a whole--and a problem not unrelated to this: namely, the question of what may result from a cross fertilization of Eastern and Western ways of thought

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)