Tusar Nath Mohapatra

Archive for April 2009

Sunday, April 26, 2009

Why do we practice?

By Richard Rosen

At the outset, it’s natural to assume that our practice and our life are totally separate, that we practice for an hour or so a day and then forget about it. But after a while, the two inevitably begin to merge. As Sri Aurobindo, the great 20th-century Indian sage and progenitor of Integral Yoga, reminds us, “All life is yoga.”

In Aurobindo’s view, yoga is threaded through the warp and weft of our very existence, and in effect it chooses us. We practice yoga because we really don’t have any other choice. Of course, we do decide what form our practice takes—we can go off and live alone in a cave and meditate, or we can stay at home, raise a family, and root for the Yankees. Performed with the proper attitude, each of our everyday actions can be an asana, each breath a pranayama, each thought (or space between two successive thoughts) a seed for meditation.

Richard Rosen, who teaches in Oakland and Berkeley, California, has been writing for Yoga Journal since the 1970s.

Mirror of Tomorrow

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Hard is it to Persuade Earth-Nature’s Change

Hard is it to persuade earth-nature’s change. Harder is it also to impose change on the working of the nature of the earth. The issue is constitutional. The habits are pathological, related to body and health, of various kinds. The last habit is the habit of death. But, before that, there are the habits of suffering, error, falsehood, ignorance, gloom, pain, inertia, tamas, depression, fear, bhaya; there are suggestions of sadness, despair, of suicide, suggestions from what the Mother calls “the thieves of the vital world”. All these are parts of or consequences of our physical and sometimes psychological makeup and hard they are to eliminate. That is what we are presently composed of. Savitri’s task is connected with it, and she has to pay a heavy price, by accepting this world’s ignominy and its stubbornness, stubbornness of the mortal life. Its entire past stands against all progress.
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The Linguistic Approach to Knowledge – Vladimir (22/9)  

In the beginning was the word, and the word was with god and the word was god. If you read further you will find what happened to that word. That word began to travel and  came down and became flesh. Sri Aurobindo starts his observations from the vibrations of the spoken word, “…Let us suppose a conscious use of vibrations of sound that will produce corresponding forms or changes of form… a vibration of sound on the material plane presupposes a corresponding vibration on the vital… 

 “As a matter of fact, even ordinarily, even daily and hourly we do produce by the word within us thought-vibrations, thought-forms which result in corresponding vital and physical vibrations, act upon ourselves, act upon others, and end in the indirect creation of actions and of forms in the physical world. …Thus we see that the theory of creation by the Word which is the absolute expression of Truth, and the theory of the material creation by sound-vibration in the ether correspond and are two logical poles of the same idea. They both belong to the same ancient Vedic system (KU p.126).” 

Sri Aurobindo defined four planes: supramental, mental, vital, and physical. If the word is tavelling from the highest down, we have these four levels – transcendental speech, mental speech, mediating speech, material speech. In the study of signs and trace, Saussure came to the discovery at the beginning of the 20th century, to the same one made long ago by Bharatrihari, of the correspondence of signified and signifier. Whatever we say about the object is the signifier, but what is signified is the concept of the object. These two build one sign – Derrida describes it as a trace structure. The signified is never there. Signifier is never that. The never there and never that makes the sign by which we suppose we know.  …He never takes it for pure gold.…When you speak about anything or write anything you mean really the signified behind.

If we presume the signifier is the signified we fall into the trap of logocentrism. We think what we speak is true, but there is nothing of the kind. There is a parallel reality to which we have very little relation. ..If we look at the illustration, we have on one side the reality, form, meaning, object; on the other side we have the signifier, and this is what is called vach, nama, speech, name. I propose here a solution: …the form of seeing, the face or form is of a direct nature, of the evidence of the truth; we hear the indirect evidence, vach – seeing is superior to speech. How they correspond – the form of the thing and of the name of the thing are not the same, but they are the same on the level of semantics, of meaning. Both the pen and its name mean the tool for writing. On the higher plane this power of consciousness is one, where the sound and meaning are one, beyond the mind. It is being realized below as word and as form. …They mirror each other. There is nothing that is not a mirroring. …So that was my solution, which I found many years back and I am happy with it. 

Listen to the full audio presentation at:

Université Intégrale: An Exploration into an Integral Approach to  By Université Intégrale
From 15 September 2007 to 15 December 2007 a varied group of people (from Auroville and Pondicherry) came together to create a series of workshops for the purpose of clarifying the vision of the University of Human Unity (UHU) and to

Tusar N. Mohapatra

Director, Savitri Era Learning Forum
SRA-102-C, Shipra Riviera, Indirapuram, Ghaziabad - 201014 (UP) India + 91 96500-65636
Aadhaar No. 3628 2075 7337
SELF posits a model of counselling and communicative action as an instrument in order to stimulate the public sphere. The model aims at supplementing the individual’s struggle for a successful social adjustment with more aspirational inputs so as to help one take an informed and balanced attitude towards life as well as society.
Savitri Era of those who adore,
Om Sri Aurobindo & The Mother.

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