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Programs by Marlenka:

Synthesis of Yoga Pt. 1, Ch. 11

“The Master and Mover of our works is the One . . .the Self of all beings, Master of all worlds, the Light and Guide . . . All that is, is he, and he is the More than all that is, . . . and we ourselves are being of his being (though we know it not) . Even our mortal existence is made out of his substance; there is an immortal within us that is a spark of the Light that is for ever.”

It is long before we can see truly, and longer still if we would be transformed. Key is our renunciation of the egoism of the worker. When our surrender to his Dilvine Shaki is absolute, only then will we have arrived. And of course in all Yoga the first requisites are faith and patience. The Gita reminds us that the Yoga must be practiced, applied, with a heart free from despondent sinking which may come due to our impatience. Remmmmmmmmmembering that the Master has promised us he works always through our nature; we are his creation; in our errors is the substance of a Truth which works to reveals its meaning to us. . . He is wiser that our reason . . .

This reading is the first one of this chapter; to be continued .

Synthesis of Yoga Pt. 1, Ch. 10

This reading concludes Chapter 10, The Three Modes of Nature. Sri Aurobinido began the chapter outlining precisely what are the three modes, their influence on our nature and our goal to become one with the Divine. In this second half of the chapter he goes on to instruct us that getting rid, rejecting, if that were even possible, what would appear to be holding us back or down, that any attempt at an exclusive resort to sattwa as the sought after highest of the three gunas, seeming to be the way of escape, won’t do. As no one of the qualities can prevail by itself against the other two.

Again, the Gita: to stand back in oneself from the action of the of the modes, and to observe as the Witness, seated above the forces of Nature. The Witness looks but neither accepts nor interferes. Achieving a static freedom of the soul, no longer only witness, a dynamic transformaton of the nature takes place.

Synthesis of Yoga Pt. 1, Ch. 10

The Three Modes of Nature, chapter 10, page 232, begins with an explanation of these three modes, their qualities, their workings.

These modes, termed gunas in Indian books, are named as sattva, rajas, tamas. No man is entirely one or another: Sri Aurobindo points out that all three are present in everyone and, everything; a constant combining, separating of their relations is in play.

In detail each guna is explained. One’s dominant guna is not the soul type of the individual but rather an index made for the present existence, at the particular moment of his evolution in Time.

Synthesis of Yoga Pt. 1, Ch. 9

Continuing with part 1 the Yoga of Divine Works, Chapter 9 Equality and the Annihilation of Ego on page 226 through its conclusion on page 231.

Sri Aurobindo explains that for we must grow into equality of spirit; there is a stoical period of preparation of equality in which we learn not to run from that which pains nor run towards that which pleases, but to accept, face, bear and conquer. He calls this period a most elementary and yet a heroic age. This period of resignation and endurance shall result in the soul’s strength, equal to all shocks and contacts.

The follower of this Path will finally realize him/herself as the conscious instrument of the eternal Worker, having renounced, surrendered fully to the supramental Shakti his works as well as the fruits of his works.

Synthesis of Yoga Pt. 1, Ch. 9

Chapter IX starting on page 221: Equality and the Annihilation of the Ego, in which Sri Aurobindo again extols the simple yet profound teaching of the Gita: “To action thou hast a right but never under any circumstances to its fruit.”

” . . . the renunciation of attachment to the work and its fruit is the beginning of a wide movement towards an absolute equality in the mind and soul.” To act, work with attachment to the result means our work is not offered to the Highest, but to our ego.

He continues, reminding us that the Lord is there equally in all beings: the wise and the ignorant, friend and enemy, man and animal, saint and sinner; and so to hate none, despise none, be repelled by none. in the God-nature to which we must, indeed shall rise, there can be a calm, forceful rejection but not repulsion, scorn nor dislike. Because in all we have to see the One . . . all is ourself, one self that has taken many shapes . . . we shall have equality of soul towards the ugly and the beautiful, the maimed and the perfect, the noble and the vulgar, the good and the evil, since all things are the one Self in its manifestation.

Synthesis of Yoga

Sri Aurobindo: the Synthesis of Yoga, Part One the Yoga of Divine Works, Chapter 8 The Supreme Will continuing on page 213 until the end of this chapter on page 221.

Sri Aurobindo points out that the way and end of Karmayoga is the total surrender of all our actions to a supreme and universal Will, which will replace the ordinary working of the ego-nature. We get to be reminded of this truth, over and over, in many ways, in ways that anyone and everyone can grasp.

He explains minutely who Is Purusha (Soul or consciousness that is the lord, witness, knower, enjoyer, upholder and source of sanction for the work of Prakriti) and who is Prakriti, Nature-Force (the doer, the supporting consciousness). These are separate powers. And of the One-in-all, Ishwara-Shakti, the Lord, the Supreme, of whom the soul is a portion, a being of that Being and a power of the Power.

Synthesis of Yoga Pt. 1, Ch. 8

Sri Aurobindo: the Synthesis of Yoga, Part 1 Yoga of Divine Works, Chapter 8 the Supreme Will, page 208. This chapter will be recorded in 2 parts, ending on page 220.

“Abandoning all dharmas, all principles and laws and rules of conduct, take refuge in me alone.” These are the words spoken to the Karmayogin in the Gita. We must have the faith and the courage to utterly trust ourselves, unconditionally surrender ourselves (take refuge) into the hands of the Lord, leaving behind our mental limitations.
A mind fallen into silence is only a channel for the Light and Truth of the divine knowledge; the ocean of the Infinite flows through him and moves him … forever.

Synthesis of Yoga Pt. 1, Ch. 7

Standards of Conduct and Spiritual Freedom continued, top of page 203 through the conclusion of the chapter on page 207.

To assure a harmonious diversity in oneness is the goal; a cosmic consciousness inbedded in each being is the way. Upon such realization, the quarrel between the individual and society, the disastrous struggle between one community/race/country and another, the mean and petty smallness between one man and another, even within families will, as aspire and work toward it, be the supramental perfection.

” … if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance.”

Synthesis of Yoga Pt. 1, Ch. 7

Continuing on the bottom of page 197 with Chapter 7: Standards of Conduct and Spiritual Freedom of Part One: Yoga of Divine Works.

Sri Aurobindo carefully and ever so patiently explains the attempts we have made for both self and group right modes of living, while pointing out just why they fail, in part and on the whole. For any law, any truth, must lead us at each moment towards living and being an expression of the Divine: in soul, mind, life and body. We shall find, in our experience, that this supreme light and force of action is both an imperative law, and, an absolute freedom.

This 5-page reading ends at top of page 203.

Synthesis of Yoga Pt. 1, Ch. 7

Here is the second reading of this chapter, Standards of Conduct and Spiritual Freedom, picking up on bottom of page 192, through page 197.

Sri Aurobindo points out the four man standards of human conduct, on an ascending scale: first is personal need, second is the good of the collective, third is an ideal ethic and last is the highest divine law of the nature. Man begins with only the first two. Howeve,r the true business of man is to express a growing image of the Divine. It is to this end that Nature, knowingly or unknowingly, is working.

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