Tusar Nath Mohapatra

Archive for August 2012

Sri Aurobindo Studies

We have been reviewing the steps and transitions that need to occur in the practice of Karma Yoga, in order to effectuate the realisation of Oneness with the Divine that is the goal of that practice. We start from the normal human standpoint of being the “doer” of works for the purpose of achieving a personal benefit or result. We reach an interim stage where we do works without concern for the fruits, but as a dedication and service to the Divine Shakti. The final stage is one where there is a complete identification and the individual ego is transformed into a nexus of action of the Divine Shakti.

Sri Aurobindo describes this culminating stage: “The last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself to be no longer another and separate being, instrument, servant or worker but truly a…

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Sri Aurobindo Studies

There is always a risk or danger that as one begins to experience the power of the descent of the divine Shakti in one’s life, that the ego will try to take the opportunity to rise up and stake its own claim in the action. The increased clarity, power of action, insight, intuition that can accompany the descent of the Force certainly can provide food for the ego. Many have succumbed to the lure of the ego’s aggrandisement at some point in their spiritual pursuit, even to the extent of imagining that they are the “chosen” successor to a great prophet, teacher or religious leader, or that they are themselves singled out and “called” to deliver a new teaching or realisation to humanity, or even, in some cases, believing that they are the “return” of a great leader.

Another way the ego intervenes is in an attempt to take the…

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Sri Aurobindo Studies

As the dedication of the fruits of works takes hold, and one loosens the grip of the ego-consciousness, a new phase begins wherein the individual begins to recognise the Divine Shakti undertaking the action.

Sri Aurobindo describes this stage: “But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by…

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Mirror of Tomorrow

He,—but who is he? The mental being in his mentality.

Who is it that feels himself to be separate from the world or things in the universe to be outside his being? Not the Spirit, for the Spirit contains the universe, creates and combines all relations. All personalities act in the one spirit, as our own multiple personalities act in one being. Spiritual being is their continent, they are not its constituents, but its outer results and the diverse representative selves of its consciousness and action.

Not, either, the supramental being. For the supramental being is one with the spirit in its original or basic consciousness, in its idea-consciousness it is ideally comprehensive of cosmic things or, if we must speak in terms of space, commensurate with the universe. The supramental being with one action of his Idea-self can regard universal being as his object of will and knowledge. That…

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Sri Aurobindo Studies

As human beings we start from the standpoint of the egoistic consciousness, based in desire and self-interest. When we begin to recognise the fundamental reality of the spiritual life, that our normal standpoint of a separated, fragmented individual actor is in fact as unreal as the idea that the sun revolves around the earth, then we begin the process of transitioning to a new consciousness and new standpoint. This transition goes through several stages during which the ego-standpoint is successively attenuated until it eventually disappears into a consciousness of being a nexus or hub of the divine action. As long as the ego-consciousness remains, we look upon ourselves as the “doer”. The next phase is to reorient the consciousness of the “doer” to that of “doer of divine works”. This prepares the way for the eventual awareness that we are not the “doer” of work, but the occasion of the…

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Sri Aurobindo Studies

While the eventual release of the egoistic sense of being the doer is necessary, there is a phase that precedes it during which the seeker still has the sense of “doing the work”. It is during this phase that the personal effort of the seeker is required. Sri Aurobindo acknowledges this and provides a prescription for weakening the hold of the ego:

“Until you are capable of this complete dynamic identification, you have to regard yourself as a soul and body created for her service, one who does all for her sake. Even if the idea of the separate worker is strong in you and you feel that it is yuo who do the act, yet it must be done for her. All stress of egoistic choice, all hankering after personal profit, all stipulation of self-regarding desire must be extirpated from the nature.”

The Bhagavad Gita, which clarified the practice…

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Sri Aurobindo Studies

Sri Aurobindo proposes the ideal standpoint for the practitioner of integral yoga in relation to money: “The ideal Sadhaka in this kind is one who if required to live poorly can so live and no sense of want will affect him or interfere with the full play of the divine consciousness, and if he is required to live richly, can so live and never for a moment fall into desire or attachment to his wealth or to the things that he uses or servitude to self-indulgence or a weak bondage to the habits that the possession of riches creates. The divine Will is all for him and the divine Ananda.”

Spiritual disciplines have long had a tradition of requiring the seeker to live a life of poverty and dedication. They recognized the distractions and tempations that money can cause and wanted to simplify the issues. One of the biggest challenges…

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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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