Tusar Nath Mohapatra

Archive for June 2015

Sri Aurobindo Studies

For the awareness to shift from that of the ego-individual as the “doer” to that of the Divine Consciousness, Sri Aurobindo has outlined several steps along the way. The seeker must be able to separate himself from the actions of Nature through adoption of the witness consciousness, the status of the Purusha observing, and eventually, influencing Prakriti. Here the knowledge of the three Gunas and their effective action becomes essential. As the witness of the nature, the seeker must begin to see and understand the movement of the three qualities, Gunas, tamas, rajas and sattwa. “Nature works in us, says the Gita, through the triple quality of Prakriti, the quality of light and good, the quality of passion and desire and the quality of obscurity and inertia. The seeker must learn to distinguish, as an impartial and discerning witness of all that proceeds within this kingdom of his nature, the…

View original post 414 more words

Sri Aurobindo Studies

Stoicism, even a stoicism tempered by wisdom or devotion, is not able to bring about the total equality of soul that represents a transition to the divine standpoint from the human standpoint. There is a second stage that represents a phase of “rising above” the events and actions of the world in a high and disinterested “philosophical indifference”. Sri Aurobindo describes this stage: “All things and persons and forces, all thoughts and feelings and sensations and actions, one’s own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things.”

He cautions as to the specific texture of this indifference, however: “But indifference must not settle into an inert turning away from action and experience; it must not be an aversion born of weariness, disgust or distaste, a recoil of disappointed or satiated desire, the sullenness…

View original post 230 more words

Sri Aurobindo Studies

Anyone who attempts to undertake the culturing of consciousness, through inward examination and attempts to modify reactions and behavior to circumstances or other stimuli, will understand the difficulty of this undertaking. There are strong ingrained habits of reaction, some of which clearly are part of the heritage of the species, what we call “instinctive” in animal behavior, and some of which is trained through social norms and the pervasive influence of the surrounding cultural expectations. Add to this the unique psychological makeup of the individual with a particular balance of the three Gunas of Nature working to create characteristic response patterns, and the force of the evolutionary pressure of the divine manifestation, and we can recognize how complex and difficult it is.

Sri Aurobindo, therefore, sets forth various stages of the process in the transition from purely reactive to apparent differentiating factors in people and circumstances, to one that both…

View original post 365 more words

Sri Aurobindo Studies

Just as there are steps or stages in the transition from the mental to the spiritual consciousness, so also there are stages in the transition from action based on the normal human ego-personality to action that is fully an expression of the spiritual Truth of existence. Sri Aurobindo identifies three major stages in this transition. Clearly there must be a way to bridge the wide gulf between egoistic and spiritual action, and these stages provide that bridge:

“…first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage…

View original post 409 more words

Sri Aurobindo Studies

Having provided an overview of the steps required for the spiritual transformation from the human standpoint to the divine standpoint in both knowledge and action, Sri Aurobindo now takes up each step systematically and provides the methodology and the results to be achieved by its practice. The first step he calls “self-consecration in works”. The Yoga is not seen necessarily in outward forms, but in the inward turn of the nature towards the higher truth, and the psychological transformation that occurs through the inner change. “The first necessity is an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme and to the veiled Power present in us and in all beings and in all the workings…

View original post 329 more words

Sri Aurobindo Studies

From our human standpoint, knowledge is something that needs to be built up, acquired with effort and involves the accumulation of sense impressions (facts), the organization of those sense impressions and then the application of logical tools of the mind to make sense out of them, eventually creating therefrom a symbolic set (language, symbols or imagery) that stores the sense that we have derived and which then allows us to communicate and share that information with others. All of this represents what Sri Aurobindo terms “separative knowledge”. Because of the limitations of this way of knowing, we always have a fragmentary and derived knowledge rather than a complete and unified knowledge.

Similarly, our will to action is based on the fragmented and separated knowledge base we have acquired and we thus have limited and weak ability to put our knowledge into action.

There is, however, another kind of knowing, which…

View original post 392 more words

Sri Aurobindo Studies

Sri Aurobindo has described three essential steps in the yogic process as the seeker works to disentangle himself from the snare of the ego and the bondage to mechanical Nature and proceed toward the realisation of the true spiritual immortal Self that is actually the Master of Nature.

The first step is to work on getting rid of the ego-sense in the action. Recognising that his identification with the surface ego-personality and its sense of will-power, decision-making and choice is illusory, and that in fact, the choices made are determined and conditioned by the forces of universal Nature working through the three modes or Gunas, the individual begins to disassociate himself from that surface personality and its stresses and demands. “There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a…

View original post 288 more words


Tusar N. Mohapatra

Director, Savitri Era Learning Forum
SRA-102-C, Shipra Riviera, Indirapuram, Ghaziabad - 201014 (UP) India + 91 96500-65636
tusarnmohapatra@gmail.com
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.

Blog Stats

  • 11,108 hits