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About Marlenka

Programs by Marlenka:

Synthesis of Yoga

This reading concludes Chapter 5, Renunciation, pages 331-334. In these pages Sri Aurobindo again emphasizes what we read in the teachings of the Gita, how subtle and difficult is freedom from egoism, the very thing which is demanded of us. He points out that renunciation (or self-denial) is an instrument; there is period for its use which passes.

“We must be prepared to leave behind on the path not only that which we stygmatise as evil but that which seems to us to be good, yet is not the one good ….. things which ….. seemed beneficial ….. once their work is done ….. become obstacles ….. even hostile forces when we are called to advance beyond them.”

” …..march on to the wider kingdoms of God beyond …..everything is kept ….. restored for us ….. with a wonderful change and transfiguration into ….. the All-Light of Him ….. the mystery and the miracle that ceases not through the ages.”

Synthesis of Yoga

Part II The Yoga of Integral Knowledge, Chapter Five: Renunciation page 326 through page 331, to be continued with the next reading.

” ….. by renunciation we seize upon the falsehoods ….. that have overgrown and perverted our nature ….. pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, resistance, recurrence the happy and harmonious growth of our divine living. Renunciation is an indispensable instrument of our perfection.”

” ….. our object is the fulfillment of the Divine in the human being ….. renunciation of attachment ….. craving of desire in the senses and the heart, of self-will in the thought and action ….. of egoism in the center of the consciousness ….. the three knots by which we are bound to our lower nature and if we can renounce these utterly, there is nothing else that can bind us.”

Synthesis of Yoga

Chapter 4 Concentration continued to its completion; pages 321 – 325, of Part II, The Yoga of Integral Knowledge.

Sri Aurobindo explains: ” ….. concentraiton proceeds by the Idea, using thought, form and name as keys which yield up to the concentrating mind the Truth that lies concealed behind all thought, form and name ….. “

” ….. the mind is a thing that dwells in diffusion ….. it can only concentrate on one thing at a time and when not concentrated runs from one thing to another very much at random.”

” ….. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit ….. on a single subject ….. undistracted by all lures and alien calls on its attention ….. common enough in our ordinary life ….. difficult when we have to do it inwardly ….. this inward concentration is what the seeker of knowledge must effect.”

Synthesis of Yoga

Part Two, The Yoga of Integral Knowledge, Chapter IV, Concention. Beginning on page 317.

In this chapter, Sri Aurobindo explains that “Purity and concentration ….. are of the same status of being; purity is the condition in which concentration becomes effective ….. by concentration purity does its works …..impurity is a confusion … entangled action of the different parts of the being …..”

“Comncentraton ….. removal of the thought from all distracting activities of the mind ….. concentration on the One by which the soul rises ….. into the one reality.

:By concentration on anything whatsoever we are able to know that thing ….. we must use this power to know not things, but the one Thing-in-itself ….. to become that which is above all things …. the pure and absolute Being …..”

The second half of this chapter will be the content of the next reading.

Sri Aurobindo: Synthesis of Yoga

This reading picks up on page 312, middle of Chapter 3 The Purified Understanding of Part II: The Yoga of Integral Knowledge.

” ….. what we mean by the understanding and by that higher faculty ….. which stands, to the developed intellect, much in the same relation as that intellect stands to the half-animal reason of the undeveloped man…… the nature of the purification necessary before the understanding can rightly fulfill its part in the attainment of right knowledge ….. All impurity is a confusion of working, a departure of dharma (sankara) the right action of things ….. pure and helpful to our perfection …..usually the result of ignorant confusion ….. “

“The second cause of impurity in the understanding is the illusion of the senses ….. A third cause of impurity in the understanding ….. an improper action of the will to know ….. a more or less obstinate will to ignore the truth in other ideas and opinions, cling to fragments of a truth ….. “

” ….. necessary to have the power of dismissing all thought ….. to think not at all ….. a power ….. a profound and pregnant stillness…. silence from which all words are born …..”

Synthesis of Yoga

Today we begin with Chapter III The Purified Understanding on page 308 from Part Two
The Yoga of Integral Knowledge.

In this chapter Sri Aurobindo clearly puts it that ” ….. a supramental realisation, a re-seeing, a remoulding of our whole existence in the light of the Divine, free from subjection to the appearances of things ….. ” is that to which we aspire.

Understanding and its purification is best expressed through the Sanskrit philosophical term buddhi; excluded from that would be any action of the sense min with its varied and sundry perceptions without distinction of right or wrong, true or illusory . . . the constant leaping of habitual thought (parading as understanding in the average unthinking man). All this is one remove from the animal mind; a half-animal reason subservient to habit, desire, the senses and of no avail in the search for spiritual, philosophical and scientific knowledge.

The next reading will commence on page 312 mid-page continuing through page 316, end of chapter

Letters on Yoga

This reading consists of excerpts from Sri Aurobindo’s Letters on Yoga Volume I : Section Four Reason, Science and Yoga, pages 157 – 162.

Sri Aurobindo explains that intellect will not bring one to the Supreme and all that is beyond the mind.

It isn’t by thinking but by an entire change of consciousness that one can pass from ignorance into knowledge . . .

On the integral way to the truth he says: “…..I have said that the idea of the supermind was already in existence from ancient times. there was in India and elsewhere the attempt to reach it by rising to it; but what was missed was the way to make it integral for the life and to bring it down for transformation of the whole nature, even of the physical nature..”

Synthesis of Yoga

This reading completes Chapter 2 The Status of Knowledge, Part II The Yoga of Integral Knowledge, pages 303 – 307. Sri Aurobindo continues to teach us that God is in us, in everything, and that our whole being ought to demand God. The whole life and body can be satisfied of God.

Knowledge and experience, which we must attain, are primary means of arriving and possessing identity ; it is ourself that we see and experience but are incomplete unless they culminate in identity, living in all our being the supreme Vedntic knowledge: He am I. A supernal unity with the Ineffable. Actually that is the culmination of all divine knowing; that is also the source of all divine delight and divine living.

The status of knowledge then is the aim of this path and when pursued to its end is only a first approach to the ascent which we have to use until the divine doors swing open into the infinite Light.

Synthesis of Yoga

Part II The Yoga of Knowledge, Chapter II The Status of Knowledge, page 300.

“The Self, the Divine, the Supreme Rality, the All, the Transcendent – The One in all these aspects is then the object of Yogic knowledge.”

Sri Aurobindo points out that. our ordinary intellectual notions are a stumbling block in the way of knowledge as they are govened by the error of the senses . . . the seeker must attain right notions of himself and the world in order to pursue by knowledge the real self. Until we know what that is, we burdened with ideas quite opposite the truth.

Synthesis of Yoga

This reading is from Part TwoThe Knowledge of Integral Knowledge, completing Chapter 1, The Object of Knowledge, pages 293 – 299.

Sri Aurobindo reminds the reader again: everywhere and in all conditions is One, however hidden to us, the Supreme is here in the world. The object of a Yoga of spiritual knowledge is this eternal Oneness, eternal Reality, this Self, this Brahman, this Transcendent, dwelling over all and, in all . . . manifest (yet concealed) in the individual, manifest (yet disguised) in the universe. This is the integral knowledge.

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