{"id":1775,"date":"2013-07-13T01:37:19","date_gmt":"2013-07-13T01:37:19","guid":{"rendered":"http:\/\/localhost\/?p=1775"},"modified":"2013-07-13T01:37:19","modified_gmt":"2013-07-13T01:37:19","slug":"20-1to12-december-1913-vol-10-record-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/10-record-of-yoga\/20-1to12-december-1913-vol-10-record-of-yoga","title":{"rendered":"-20_1to12 DECEMBER 1913.htm"},"content":{"rendered":"
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\n     1 \u00ad 12 DECEMBER 1913<\/font><\/b><\/p>\n

 
\n\t\t\tDec 1<\/font>. <\/p>\n

1. The slow strengthening of the Occidental and Oriental States which have been indicated as selected nations Persia, Turkey, Egypt, & for a time China & Japan; Ireland, France, Italy, Mexico, Brazil, Chile & Peru, the discouragement of the shakti of the others. <\/p>\n

2. In India,  (1) the amalgamation of all powers under a single control <\/p>\n

(2) the provision of equipment & means for their work <\/p>\n

(3) their protection in the period of growth. <\/p>\n

All this has to be done not by material means, but by tapas of the ideality through Aishwarya, Ishita, Vashita. The single con- trol is God’s own, not any intermediary’s. During the peripeties a certain number of untoward incidents are inevitable; they must be minimised and finally obviated.<\/p>\n

 3. The strengthening of the centre, not only in self, but in outward reputation, means & power, so as to render it intangible. <\/p>\n

The first necessity is perfect vijnanabuddhi and Brahmabuddhi. Neither of these are unprogressive, but neither are allowed to estab- lish themselves firmly in the system owing to the constant successful invasion of the asiddhi, which no longer confines itself to this or that particularity, but seeks to cover the whole field. Nevertheless, the nodus of the asiddhi is unfaith based on uncertainty as to whether the central theory of the Yoga, namely the Apas, Tapas & Adesha is not a falsehood and a self-delusion. Much more than the doubt<\/p>\n

 <\/p>\n

\n\t
\n\tOn 1 December Sri Aurobindo began a separate Record on loose sheets of paper. On
\n12 December he returned to the notebook that he had used for most of the Record of
\n1913. There are entries both in the notebook and on the loose sheets for three dates: 1,
\n2 and 12 December.<\/font><\/i>  <\/font><\/p>\n

\n

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\n335<\/i> <\/p>\n

about the rapidity, is this the root of the whole disorder. No part of the siddhi has been allowed to remain free from the successful attack of the Asiddhi. If any part were firmly acquired, the rapid addition of the rest could not be resisted with any hope of success. As it is, the siddhi progresses & even progresses rapidly but with a broken & resisted rapidity. <\/p>\n

Much was expected of yesterday’s movement, but it has been followed up by a struggle, not a victory. The intensifying of the Brahmabuddhi is the one positive gain, & to this may be added the firm extension of the brihat in the jnana with the mixed satya & anrita of trikaldrishti & telepathy. The difficulty is in the insufficient strengthening of the decisive viveka & the insufficient finality of the transfer of the intellectual movements to the vijnanabuddhi. The lipi announcing the finality of the transfer referred only to the completion of the process, not to the security of the results attained. The attack has destroyed the conditions of the vijnana manifesta- tion and they have to be reconstituted in the active consciousness. There is as yet no finality of settled truth or settled effectiveness. <\/p>\n

This is one side of the truth; the other is that the transfer has been finally secured, since it is only in appearance that the ideality has been disintegrated in the active consciousness. The disintegration is real to the intellectual judgment, not to the viveka. <\/p>\n

 <\/p>\n

\n\tDec. 2.<\/font> <\/p>\n

The Adesha-siddhi is seen to be more possible than before, but not yet certain in fact, still less in time and extent. The confirmation of the faculties of knowledge in certainty, the confirmation of the faculties of power in effectiveness are the means by which the faith in the Adesha-siddhi will be established. At present both of these are effectively resisted in the outer swabhava; while the first two chatusthayas are effectively resisted only by invasion from the outer world-environment. This confirmation need not at first extend to invariable certainty & effectiveness, but to the exclusion of general uncertainty & general ineffectiveness. At present it is seen that the power can produce given particular effects, but its control of the final effect is still poor, & so long as this is so, it cannot be held to  <\/p>\n

\n

\n


\n336<\/i><\/p>\n

\n
\n <\/i>be siddha. Nevertheless, the hold on the final effect is increasing in force.<\/p>\n

 <\/p>\n

 Dec. 3
\n\t<\/font><\/p>\n

There has been a relapse, as powerful as the combined forces of the outer world could make it. The attack on the samata has been furious and has had some superficial success, but the dhana, the parvata remains unmoved & intact. The second chatusthaya has been successfully inhibited from its full & arranged action, but here too the success is superficial. The third has been partially affected in knowledge, entirely in the unfinished parts of power; not at all in samadhi. The rest has been obstructed, not really affected. The fourth & fifth have been obstructed & to a certain extent injured. <\/p>\n

The first thing, as always, is to restore the anandamaya action of the vijnanabuddhi and Brahmabuddhi. This after a long interval is being done. Dispelling & expelling of the intellectual & emotional activity forced again on the system is the indispensable preliminary, and this is often difficult because it entangles itself, by habit or of deliberate purpose, with the legitimate action. Absolute passivity, absolute sraddha in the Master of All, is the means. There is no other means. It is essential that all should be recognised as the being & action of the Ishwara and yet that the two agencies Arya & Anarya should be distinguished. <\/p>\n

 <\/p>\n

\n\tDec 4. <\/font><\/p>\n

The passivity & sraddha are being established, first, without any demand, but always with the udasina lipsa. The tapas is not yet pure of the temperamental stress left by desire & preference. There is still a preference, but of tapas purely, not of Ananda. The full Mahakali Mahasaraswati Tapas cannot manifest without a greater power of vijnana. There must now emerge the determinative knowledge & the determinative aishwarya, forming the ritam of the jnana & tejas, satyatapatya, satyadrishti. <\/p>\n

Henceforth the tamas will be steadily eliminated from the pranic system & the body. The perceptions are real in themselves, not right in the mental impression produced.  <\/p>\n

\n

\n


\n337<\/i><\/p>\n

 Dec
\n\t5
\n\t<\/font><\/p>\n

There must be the full activity of the kriti; only the means must first come. No more action without means. Therefore a period of repose is necessary; for self-collection & for emergence. The opposite tendency belongs to the intellectual tejas.<\/p>\n

 The action of the intellectual tejas is still habitual as an invol- untary accompaniment to internal & external activity. Its removal is the condition of perfect vijnana. There must be no straining after truth of knowledge or efficacy of power, but natural prakasha and tapas.<\/p>\n

 The freedom of the mind from intellectual speculation is being restored. The asiddhi that has come is assisting the reestablishment of the second chatusthaya on the basis of a perfected nati and samata. The positive ananda, sraddha and Mahakali tapas have now to be restored. There was a slight disturbance, but it has righted itself; only the result is the tapas without the sraddha. As for the ananda, it is there & will now be entirely confirmed. <\/p>\n

There is the beginning of the satya tejas & satya tapas, but only as yet the beginning.<\/p>\n

 <\/p>\n

\n\t Dec 6 <\/font><\/p>\n

The pressure of the old tejas has been removed from the central system, but it still surrounds the nature. When that is dispelled then the present difficulties will disappear. At present it seems that the intellectuality is justified in certain of its conclusions; but on the contrary it is the ideality. The clearance of the doubt has only begun. All that may be true, yet the ideality may be justified. <\/p>\n

 <\/p>\n

\n\tDec 7.<\/font><\/p>\n

 No appearance of failure should be allowed to affect the funda- mental faith. It is true that the defect of overstress in the knowledge has not been cured, the struggle to establish the ritam seems to have failed, the Vani seems once more to have misled; but all this will be cleared as soon as this siege of the environment is lifted. <\/p>\n

It is now clear that the brihat satyam of telepathy & telepathic trikaldrishti is perfect in all but thought & even, though more ob- structed, in the thought. It is clear also that the positive trikaldrishti  <\/p>\n

\n

\n


\n338<\/i><\/p>\n

which decides & arranges or is itself naturally the ritam is on the point of perfection, but prevented from consistently manifesting. The satya tejas & satya tapas have first to be perfectly manifested. <\/p>\n

Now the satyam, brihat & an imperfect ritam of the tapas in aishwarya, ishita [&] vashita, have been manifested in a series of movements. This siddhi also is liable to interruption and ob- scuration, but for the future it stands & will always emerge from the obscuration & overcome the interruption. The confirmation of these powers in the Yoga, the life, the body is awaited. <\/p>\n

The instances of successful tapas are becoming more frequent, as predicted in the lipi, & are on the point of generality. The lipi “ruler of the subjectivity of others” is also being justified. What has now to be done is to break down the remaining resistance, whether near or at a distance, whether in subjectivity or objectivity, whether in sadhana or life. Although it is not apparent, this can be done rapidly. <\/p>\n

Finally, the success of the siddhi in knowledge is now well founded. The ritam has begun to be well-established & increasingly powerful everywhere. It is now being developed & fixed in the tejasic touches, at the side, in the lipi & the telepathy of thought. It is already dominant in the central viveka & the general telepathy. The foundation has been laid for the final transfer of the thought & knowledge from the vijnanabuddhi to the vijnana.<\/p>\n

 The powers of Tapas increase in their dominance & insistence. Samadhi, manifesting from time to time, shows always a little more progress. Only the rupa is now strongly obstructed.<\/p>\n

 <\/p>\n

 Dec 8.
\n\t<\/font><\/p>\n

The Tapas having confirmed its general force in particular actions, seeks now to get at the centre of the Bhuh-Prakriti and command final result. The movement in saundarya is still positively adverse & in the rest stationary with a tendency to relapse. <\/p>\n

The script has been justified; it will therefore continue to deal with future as well as present; but all instruments are still weak in exactness of time & place & order. The distant future is also not yet included in the range of their proper action, except in isolated examples. Today, that will begin to be remedied.  <\/p>\n

\n

\n


\n339<\/i> <\/p>\n

The physical siddhi will revive from today, beginning with the Anandas. The health & utthapana will rapidly follow in the next two or three days. Already physical ananda (kama) is becoming common in samadhi & dream & seeks to prolong itself there. It needs now only fixity in continuity & intensity. <\/p>\n

The physical ananda has already begun its battle for fixity with a series of initial successes. These are now confirmed by an outbreak of ahaituka maithunananda unparalleled as yet in its prolonged continuity & intensity. The continuity & intensity are now being constantly repeated, though the ahaituka maithunananda is still rare. <\/p>\n

 <\/p>\n

\n\tDec 9. <\/font><\/p>\n

The growth of ananda & preparation of health are being fulfilled. Utthapana remains. <\/p>\n

There has once more been a storm in the subjective ananda due to the siege of egoistic mentality from the environment centred in the intellectuality. This will now pass away & the finally perfected knowledge & power prevail steadily & swiftly over the ajnana.<\/p>\n

 The second chatusthaya has once more been reestablished on the basis of the Mahakali Tapas & the nati, not yet of the perfect sraddha<\/p>\n

There must be utthapana this afternoon & evening, basing, although at first imperfectly, the rapid development of the perfect secondary utthapana. The primary is well developed, but as yet imperfect & subject to interruption; but it soon recovers itself. <\/p>\n

The teeth are once more after a long eclipse recovering the tendency to perfect whiteness. This is a sign of saundarya struggling to overcome the strong block of asaundarya.<\/p>\n

 Utthapana of both arms from 1.34 to 4.34 first hour and a half medial or half-medial position, second hour & half vertical position; some spasmodic efforts at active ananima ineffective, they only gave trouble for a few minutes during the third half hour, then disappeared. Reflex strain in the back, but gave no trouble. The whole, except for two quarter hours of sitting, done while walking. Primary utthapana perfected. For the arms only the horizontal posi- tion has now to be fully tested. Therefore utthapana of the left arm  <\/p>\n

\n

\n


\n340<\/i><\/p>\n

\n
\n <\/i>in the horizontal position was continued from 4.34 to 5.4. Violent ananima applied from above as an actual downward pressure of pain on the muscle, but the mahima & laghima defied the strain, which finally began to lose its acuteness while increasing in a dull & heavy pressure. This is the first time the utthapana has been so pro- longed; the longest previous period even for the vertical position, lying down, which has long been entirely conquered, was 3 hours. <\/p>\n

Ananda has been persistent, except for discontinuance at night & early this morning, but it has been more in the suppressed & subdued forms than in the intensity. <\/p>\n

Utthapana of the left leg, medial position, for half an hour. Mahima insufficient; no pronounced ananima. <\/p>\n

 <\/p>\n

\n\tDec 10<\/font>.<\/p>\n

The same break in the physical Ananda. Health is strengthen- ing itself, but not yet established. There is also a disturbance in the third chatusthaya owing to the outbreak of excessive stress usually associated with the Mahakali Tapas. There is, however, no reaction. The tapas is fixed & indeed the whole second chatusthaya except the sraddha in the Adeshasiddhi. <\/p>\n

Today the basis of the faith has to be soundly laid. The re- newed attack on the health must be pushed away and arogya founded, though not yet perfected, in the deficient parts. Only the kamachakra remains for a slower process. Utthapana has to be pre- pared in the other parts of the body. Rupa develops more perfectly. <\/p>\n

Utthapana of the neck for 20 minutes. Laghima & Mahima deficient except at the end; the an-anima was strong at first but af- terwards diminished. Its effects remained in the muscles of the neck <\/p>\n

Utthapana of the right leg failed in mahima; first for 5 minutes, then fifteen; in the back also it failed. There was a general lassitude in the body as the result of yesterday’s tapasya. <\/p>\n

Rupa more perfect in one or two occasional forms or flashes, but no more decisively advanced than yesterday. <\/p>\n

 <\/p>\n

\n\tDec. 11- <\/font><\/p>\n

The Mahakali tapas persists in spite of attack & pressure, but feels the pressure & tends to relapse more in personality than tapas  <\/p>\n

\n

\n


\n341<\/i> <\/p>\n

towards the Mahasaraswati form. The ugrata of the faith & tapas has abated in obedience to ill-result aided by the quieting effects of relief from the immediate amangala. <\/p>\n

Rupa grows stronger, but cannot stabilise in the Akasha. <\/p>\n

Kamananda interrupted at night, but resumed in the morning with less difficulty than on the previous days of its interruption. <\/p>\n

The new attack on the health seems to have been repulsed, but old fragments of roga still prevail by a dull obstinacy of persistence. <\/p>\n

Utthapana of the right leg, medial position, for half an hour; some difficulty owing to artificial pressure from above taking ad- vantage of insufficient laghima & mahima; of the left, horizontal, for ten minutes, with great difficulty. Mahima very insufficient; ananima strong. Utthapana of the left, medial position, reclining in arm-chair, for hour and quarter; laghima very strong, mahima involved in laghima, ananima expelled, but sometimes recurrent <\/p>\n

Strong attack on the first three chatusthayas, successful in dis- turbing samata & clouding sraddha, but resultant in confirmation of the Mahakali-Mahasaraswati form of the personality & the growth of the ugrata. Vijnana very full & active in jnana in the morning, disturbed for the rest of the day. <\/p>\n

 <\/p>\n

\n\tDec 12<\/font><\/p>\n

 The strong confusion of the thought perceptions caused by a violent attack of the Evil in mind now takes the form of distorted interpretations involved in right perceptions which are seized, ex- aggerated & by exaggeration & overstress falsified in the mortal mind. The kamananda yesterday was persistent & of the initial intensity, but not continuous; as usual it was forcibly suspended at night & recovered, this time on waking, also by force, but its firm recovery combated for a while. The struggle over arogya continues, undecided, although at present arogya is stronger than the attack. The siddhi of Power has been thrown back & there must be a struggle fought out once more to expel the asiddhi from the Akasha. Kamananda this morning persistent, intense and in- sistent on growth; it is still obstructed in its attempt to pervade & possess the body.<\/p>\n<\/p><\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

     1 \u00ad 12 DECEMBER 1913   Dec 1. 1. The slow strengthening of the Occidental and Oriental States which have been indicated as selected…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[40],"tags":[],"class_list":["post-1775","post","type-post","status-publish","format-standard","hentry","category-10-record-of-yoga","wpcat-40-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1775","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1775"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1775\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1775"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1775"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1775"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}