{"id":1788,"date":"2013-07-13T01:37:24","date_gmt":"2013-07-13T01:37:24","guid":{"rendered":"http:\/\/localhost\/?p=1788"},"modified":"2013-07-13T01:37:24","modified_gmt":"2013-07-13T01:37:24","slug":"18-11to23-november-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\/18-11to23-november-1913-vol-10-record-of-yoga","title":{"rendered":"-18_11to23 NOVEMBER 1913.htm"},"content":{"rendered":"
\n\n\n
\n
\n


\n 11 \u00ad 23 NOVEMBER 1913<\/font><\/b><\/p>\n

\n

  <\/p>\n

\n\t11 Nov 1913. <\/font><\/p>\n

\n\t
\n\tRoutine<\/i> <\/p>\n

\n\tLipi . . Rupa . . Samadhi . . <\/p>\n

\n\tTrikaldrishti, telepathy, jnana + aishwarya-ishita . . vashita <\/p>\n

\n\tFaith . . Ishwarabhava . . Abhayam . . Premakama. <\/p>\n

\n\tSukham. Hasyam. Shanti Samata <\/p>\n

\n\tSharirananda . . Arogya . . Utthapana <\/p>\n

\n\t
\n\tDetails<\/i> <\/p>\n

\n\tThese things have to be fulfilled; the lines represent their immediate
\n\tstrength. They have to be raised to the next superior strength four lines
\n\trepresenting consummation. <\/p>\n

\n\tSharirananda still needs the aid of the sankalpa, but not of the aish- warya.
\n\tArogya still needs the aid of the tapas; utthapana not only of tapas, but
\n\talso of some tapasya. Saundarya is still imprisoned in the Adri. This is the
\n\tphysical sadhana. <\/p>\n

\n\tThe samata-chatusthaya is established, but allowed to be disturbed
\n\tsuperficially. All that is needed is to get rid of the shadow of
\n\tmangalamangala, siddhyasiddhi.<\/p>\n

The
\n\tshakti chatusthaya is defective in faith & force. Both depend on the growth
\n\tof the vijnana in the actuality. <\/p>\n

\n\tThe vijnanachatusthaya is now the chief subject of the sadhana, strong in
\n\tknowledge, growing towards strength in power, deficient in range of being.
\n\tThe first two must grow by abhyasa alone; lipi needs some abhyasa still, but
\n\tis on the point of a greater perfection; rupa & samadhi still need some
\n\ttapas & much abhyasa.  <\/p>\n

\n


\n\t306  <\/i><\/p>\n

\n\t
\n  Third Chatusthaya<\/i>\n<\/p>\n

\n\tNow the necessary brihadbhava & satyam are there, only the ritam remains to
\n\tbe perfected. The condition demanded is a perfect passivity of the
\n\tintellect.<\/p>\n

Self-pen otrikaldrishti and telepathy; self-perfection of the lipi; development
\n\tof rupa and samadhi. <\/p>\n

 <\/p>\n

\n\t
\n\tGeneral<\/i>\n<\/p>\n

\n\tThe dasyabuddhi has become a little blurred. It must be re- stored to its
\n\tformer energy. At present, the aishwarya working in the intellect is
\n\tfitfully effective & with a struggle, the aishwarya must come out of the
\n\tideality & act freely & without responsibility.. In this way & in no other
\n\tthe ideal powers will manifest themselves. More has yet to be done with the
\n\trupa and samadhi today. <\/p>\n

\n\tTelepathy has now to be encouraged & indulged to the full; the brihadbhava
\n\tmust first be carried to its utmost present capacity.. Distant telepathies
\n\tmust be accepted and traced to their right source and place. <\/p>\n

 <\/p>\n

\n\t12th <\/p>\n

\n\t
\n\tTrikaldrishti<\/i>\n<\/p>\n

\n\tThe errors still made are due to the old imperfection of the mind seizing on
\n\ta partial truth. The fear entertained is groundless. <\/p>\n

\n\t
\n\tSamata<\/i>\n<\/p>\n

\n\tThe samata is now subjectively perfected except for vague occasional
\n\ttouches, but stronger in titiksha, udasinata, & nati than in rasah, pritih
\n\tand ananda-bhoga. The rasah is there, however, & will today be
\n\twell-established along with the pritih. It is indeed already established,
\n\tbut has to be rendered immune from adverse touches.<\/p>\n

 Bhukti<\/i><\/p>\n

 Sarvasaundaryabodha
\n\twith the shuddhananda, chidghananan- da, ahaituka and prema anandas has been
\n\treestablished on a firmer basis. Only a few old sanskaras combat it and
\n\tbring the mind  <\/p>\n

\n

\n\t
\n\t307<\/i>\n<\/p>\n

\n\tdown to the level of the old dualities. There will be a farther ad- vance
\n\ttoday, but the final immunity of the subjective bhukti from disturbance or
\n\tadverse touch is still delayed <\/p>\n

\n\t
\n\tAnanda<\/i>\n<\/p>\n

\n\t\u00b4 Samata . . bhukti . . Anandam Brahma. These are the three stages of the
\n\tAnanda. The ananda in the Lilamaya had already been realised, the Ananda in
\n\tthe Brahman is now realised. It was there in an indeterminate perception
\n\tbefore; now it is determinate. <\/p>\n

\n\tOnce more the Mahakali tapas, tejas & shakti have to be combined &
\n\tharmonised with the samata, & also with the action of the third chatusthaya.
\n\tIt is clear that only after a somewhat prolonged strug- gle can the third
\n\tchatusthaya be entirely effected. The resistance of the tamas in the
\n\tobjectivity is still too obstinate, too constantly re- inforced to admit of
\n\tan immediate conquest; nevertheless a greater rapidity is now possible. <\/p>\n

\n\tThe aham of the karta, jnata, bhokta, bharta has been dis- solved in the
\n\touter swabhava; only the aham of the sakshi is left and that is on the point
\n\tof dissolution. The difficulty is now once more transferred to the field of
\n\tthe siddhi in the third chatusthaya. The ishwarabhava and full faith &
\n\tabhayam depend on the perception of the truth of the Adesha & the fullness &
\n\trapidity of its fulfilment. This will now be accomplished by the right
\n\tordering, the ritam of the knowledge and the power. <\/p>\n

\n\t
\n\tThird Chatusthaya.<\/i>\n<\/p>\n

\n\tToday the telepathy, trikaldrishti, aishwarya have to be finally reconciled,
\n\tin type & in dominant action; but the full range & invariability of this
\n\ttypical & dominant action cannot yet manifest, without provoking a strong
\n\trelapse. <\/p>\n

\n\t
\n\tAhankara-Mukti-Siddhi<\/i>\n<\/p>\n

\n\tThe aham karta is now replaced by the kartri brahma, so the aham jnata by
\n\tthe jnatri, the aham bhokta by the bhoktri, the aham bharta by the bhartri,
\n\tthe aham sakshi by the sakshi brahma. What is left of the aham is a kendra
\n\tof action, a kendra of knowledge, a kendra of vision, a kendra of enjoyment.
\n\tIn this kendra Kali receives  <\/p>\n

\n


\n\t308<\/i><\/p>\n

\n\tthe will of God, thinks it out in the idea, fulfils it in action,
\n\twatches its fulfilment and sends up the bhoga to God, becoming herself the
\n\twill, the action, the vision, the bhoga, the knowledge. The two have now to
\n\tbe harmonised, the Kalibhava & the Krishnabhava in the one Brahman. The
\n\tdissolution of the sakshi aham into the sakshi Brahma has rendered this
\n\tpossible at last in its finality and completeness. \u00b4 <\/p>\n

\n\tFaith Ishwarabhava. Abhayam. Premakama <\/p>\n

\n\tThis represents the immediate strength of the second cha- tusthaya as the
\n\tresult of the last two days’ activity. The next superior strength has to be
\n\teffected. <\/p>\n

\n\tSukham. Hasyam Shanti Samata<\/p>\n

 This
\n\trepresents the immediate strength of the first chatusthaya subjectively in
\n\tall parts except the body. When it is completed in the body, then the
\n\tquadruple line will be closed up & perfection secured. <\/p>\n

\n\tHasyam is increasing & will soon deserve the fourth line. <\/p>\n

\n\tThe Mahakali tapas is there in essence, but has to be tem- pered a little
\n\tduring the process of harmonisation of the two first chatusthayas. <\/p>\n

\n\tSubjective shuddhi, mukti, bhukti are now, in a way, complete, but not yet
\n\tfully perfected <\/p>\n

\n\tShuddhi Mukti Bhukti Siddhi <\/p>\n

\n\tThis is the state of the seventh chatusthaya. <\/p>\n

\n\tThe ritam in the jnana is now assured. It must spread to telepathy &
\n\ttrikaldrishti <\/p>\n

\n\tIn the Ananda (bhukti) the pure discomfort of harsh sounds & ugly faces etc
\n\tis removed; smell, taste, touch are all come into line, taste a little
\n\tforward & possessing a superior perfection; only pain beyond a certain
\n\tdegree is empty of the ananda, although even sharp pain leaves behind it
\n\tananda as its physical result. Strong & persistent touches of hot & cold
\n\talso create discomfort. This is the defect of the bhukti which prevents the
\n\taddition of the third line.  <\/p>\n

\n

\n\t
\n\t309<\/i>\n<\/p>\n

\n\t13th
\nNovember<\/span> 1913<\/font><\/p>\n

 Relapse<\/i>\n<\/p>\n

\n\tA tendency to relapse in the morning; impatience of non-result & slow
\n\tprocess attempts again to manifest, in connection with the continued error
\n\tof trikaldrishti. <\/p>\n

\n\t
\n\tTelepathy<\/i>\n<\/p>\n

\n\tThe first necessity is to recognise unfalteringly that all intellec- tual
\n\tsuggestions, however void of support in the appearances of ac- tuality,
\n\thowever contradicted by evidence are satyam, prakamya or vyapti of actual
\n\tintentions, tendencies, impulses etc in the world and connected with the
\n\tobjects or subjects in regard to which they occur to the mind. The next is
\n\tto get rid of misplacement and assign these suggestions to their cause in
\n\tfact. This has first to be done in the way of correction of error after the
\n\tevent, next, by correction of error before the event, last, by cessation of
\n\terror & the immediate & essential right assignment and definition of the
\n\tvyapti or the prakamya. At present, the movement is towards passing from the
\n\tfirst to the second stage of the process. <\/p>\n

\n\t
\n\tTime-idea<\/i>\n<\/p>\n

\n\tThe time idea is still obstructed and prevented from regu- lating itself.
\n\tToday it has to break through the obstruction. The non-telepathic pure
\n\ttrikaldrishti has also to become more active. <\/p>\n

\n\t
\n\tJnana<\/i>\n<\/p>\n

\n\tThe jnana is now perfectly established in the intellect. All the thoughts
\n\tare perceived to be true and are assigned, oftenest initially, but sometimes
\n\tby a corrective movement to their right place & form. The corrective
\n\tmovement itself is not so much purgative of error as adjustive of an
\n\tincomplete or crooked placement. As soon as this corrective movement ceases
\n\tto be necessary, the jnana can be entirely lifted into the ideality and the
\n\tfourth line, soon to be added to the jnana, invested with the sign of
\n\tcompletion. <\/p>\n

\n\t
\n\tTelepathy<\/i>\n<\/p>\n

\n\tThe telepathy now only needs to be given a fuller & quicker perception of
\n\tthe contents of the mind & intellect, in order to  <\/p>\n

\n


\n\t310<\/i><\/p>\n

\n\t
\n <\/i>be complete. The prakamya-vyapti of the contents of the heart is
\n\treturning; that of the intellect is being added. <\/p>\n

\n\tFaith. Ishwarabhava. Abhayam. Premakama <\/p>\n

\n\t
\n\tFaith.<\/i>\n<\/p>\n

\n\tThe present state of the second chatusthaya. The Ishwarabhava has
\n\ttemporarily gone back to its less developed stage. The faith is now strong
\n\tin the Yoga siddhi and established as to its rapidity, but not with regard
\n\tto the Adesh. The temporary setback in the Ishwarabhava is due to the
\n\tinactivity of the Aishwarya. It will now rapidly develop to the third power
\n\talong with the Abhayam & Premakama. <\/p>\n

\n\t
\n\tBhukti<\/i>\n<\/p>\n

\n\tThe discomfort of cold & heat is rapidly becoming ananda. The element of
\n\tdiscomfort has to be eliminated. Pain alone will remain, then, as a negative
\n\telement in the bhukti. The discomfort of roga is intermediary between pain &
\n\tphysical discomfort of the nervous system.<\/p>\n

 Dehasuddhi<\/i>\n<\/p>\n

\n\tIn the physical siddhi, shuddhi of the body is almost complete. It consists
\n\tof three parts, rasashuddhi, pranasuddhi, bhutasuddhi. \u00b4 The rasas are on
\n\tthe verge of complete purity; the panchapranas are withdrawing from their
\n\tseparateness into the state of differ- entiated activities of the mukhya
\n\tprana, that is their purity; but the movement is not yet completed. The
\n\tpancha bhutas are also falling into line as movements & states of the akasha;
\n\tbut this last movement is still obstructed seriously. Its imperfection is
\n\tthe excuse for the continuance of roga in the processes of assimilation, as
\n\tthe panchaprana cannot work perfectly in the present state of the
\n\tpanchabhuta; that imperfection of the pranas is again the cause of excessive
\n\t& defective action of the rasas, causing slight eruption on the skin &
\n\tindeterminate tendencies of cough & cold. The two last are, however, on the
\n\tverge of destruction. <\/p>\n

\n\tpanchaprana panchabhuta rasashuddhi  <\/p>\n

\n

\n\t
\n\t311<\/i> <\/p>\n

\n\t
\n\tAmrita-<\/i><\/p>\n

 A
\n\tclear distinction must now be made between the vidya- avidya-siddhi which is
\n\tconstituted by the seven chatusthayas & the higher Amrita in which all
\n\tlimitation is removed & Death, etc entirely cease. Only the first will in
\n\tthis life be entirely accomplished. <\/p>\n

\n\t
\n\t1st & 2d
\nCh.<\/span><\/i><\/p>\n

 Faith
\n\tIswarabhava Abhayam Premakama Hasyam <\/p>\n

\n\tThis is the condition now being established <\/p>\n

\n\t
\n\tMukti Bhukti<\/i>\n<\/p>\n

\n\tDiscomfort of sensation is now being brought forward in order to be removed.
\n\tAll the indriyas are now free as well as pure, only the manas, or
\n\tsensational mind remains; it has yet priyam & apriyam in the sensation. As
\n\tfor the thought-mind, mangalam & amangalam, siddhi & asiddhi are now
\n\tbecoming for it two sides only of mangala & siddhi respectively. Failure is
\n\tfrom God’s standpoint siddhi, since it is intended to be brought about as a
\n\tstep to some surer, higher or more complete success. <\/p>\n

\n\t
\n\tSraddha<\/i>\n<\/p>\n

\n\tFaith now exists in the Adesha siddhi, but is ill-informed as to measure &
\n\tdetail, & is only firm in the first four members of the adesha political,
\n\treligious, literary & social. The other four are only higher terms of the
\n\tpolitical & social or the first means. When this defect is removed faith
\n\twill be complete, & only faith in all details of knowledge etc is needed to
\n\tperfect the chatusthaya. The stage already outlined is now fulfilled of the
\n\tfaith, abhaya etc. <\/p>\n

\n\tThe farther development of the second chatusthaya, so far as it cannot come
\n\tby its own force, depends now on the third & fourth chatusthayas. To these
\n\ttherefore the apramatta attention of the Shakti must be directed. <\/p>\n

\n\tThere is as yet no advance in the third & fourth chatusthayas. The
\n\tobstruction there has concentrated itself. It will rapidly break down even
\n\tin the rupa and the samadhi, not so soon in the saun- darya.  <\/p>\n

\n


\n\t312<\/i>
\n  <\/i><\/p>\n

\n\tThe mind need not always take an anticipatory part in the script. It is
\n\tenough that it should receive and follow. At present the old habit of
\n\tunintelligent pranic reception & suggestion has once more a dominant play in
\n\tthe outer swabhava. The vijnana in the trikaldrishti is apt to be quiescent. <\/p>\n

\n\tDiscomfort of sensation suddenly revived in a high degree takes possession
\n\tof the annakosha, & the progress is for the rest of the day arrested except
\n\tfor a slight movement in telepathy & trikaldrishti & aishwarya. <\/p>\n

\n\tA tendency to freer rupadrishti in the evening. <\/p>\n

 <\/p>\n

\n\t14th November<\/font>. <\/p>\n

\n\tThe overpowering siege of the sensational discomfort, which is evidently
\n\tabnormal and brought forward for a particular pur- pose, still obsesses the
\n\tsanjnana and tends to bring back the old tamasic bhava. In this attempt it
\n\thas not been successful, except to suspend the Mahakali tapas and lower the
\n\ttone of the faith. The system refuses to lose its hold on the samata shanti
\n\tsukh hasya & therefore suffering is transferred from the subjective to the
\n\tphysical parts. <\/p>\n

\n\tToday is to be a day of rapid progress in the third chatusthaya and the
\n\tpreparation of rapid progress in the fourth. The vijnana once active again,
\n\twill clear out the anritam. It is from tomorrow, not today that the karma
\n\thas to be resumed. <\/p>\n

\n\tThere is now a natural tendency to discover the sense & the ac- tuality even
\n\tof the most random thoughts, that wandering through
\nthe <\/font>
\ndishah<\/i>, strike on the inner sravana. The telepathy increases constantly
\n\tin range & success and commands confidence from the mentality.<\/p>\n

 The
\n\tpranic suggestions, false as eventual actuality, are now entirely seen to be
\n\ttruths in actuality of force & tendency, and are finally accepted. It is
\n\ttrue that their activity is puzzling to the mind which misinterprets, more
\n\toften than not, the truth suggested. But the mind is now disciplined and
\n\twill soon be able to receive the light of the vijnana perfectly, even in the
\n\touter swabhava where alone it has, now, any real activity.  <\/p>\n

\n

\n\t
\n\t313<\/i> <\/p>\n

\n\t
\n\tArogya<\/i>\n<\/p>\n

\n\tThe rasa & prana are now shuddha, though not siddha; the bhutas are however
\n\tpassing through a period of violent disturbance, marked chiefly by excess of
\n\ttejas with a tendency of reaction from tejas to excessive vayu.<\/p>\n

 Rasa
\n\tPrana Bhuta <\/p>\n

\n\t
\n\tThird Ch.<\/i>\n<\/p>\n

\n\tThis record is now established in the satyam ritam, as is all script. The
\n\tsame authority must attach to lipi, telepathy, trikal- drishti. To the jnana
\n\tit already attaches. First, lipi and telepathy. Both are recognised as
\n\tsatyam; right interpretation must confirm them in ritam.<\/p>\n

 do<\/i>\n<\/p>\n

\n\tThe vani will be found to be already established in ritam not less than in
\n\tsatyam. The interpretation given by the mind has to be carefully watched and
\n\tcensured; hence the appearance of anritam. <\/p>\n

\n\t
\n\tdo<\/i>\n<\/p>\n

\n\tThe essential satyam is now well founded in all instruments of the
\n\tknowledge; only the ritam of arrangement in time, place & circumstance
\n\tremains to be effected, and afterwards the range widened. The fullness of
\n\tthe essential satyam contains and implies an essential ritam. The ritam of
\n\tarrangement is a relational truth of things. <\/p>\n

\n\t
\n\tSecond Ch.<\/i>\n<\/p>\n

\n\tThe Mahakali tapas is once more active in the adhar and ad- verse result is
\n\tno longer effective to disestablish its activity. With two days more of this
\n\tprogress the Ishwarabhava which alone is positively defective in the second
\n\tchatusthaya will rise to the proper intensity. <\/p>\n

 <\/p>\n

\n\tThere is a movement which has often been presaged, but never succeeded in
\n\tlocating itself; the movement of the higher rudra in- tensity of knowledge,
\n\taction, ananda. Now that the Mahakali tapas is finally seated in the adhara,
\n\tthis loftier movement of the life & Yoga may with security establish its
\n\tinitial activities. Rapidity of  <\/p>\n

\n


\n\t314<\/i>
\n  <\/i><\/p>\n

\n\tthe rest of the siddhi is an essential factor in the rudra movement. During
\n\tthe rest of the month the siddhi of this rudra tapatya must be the principal
\n\taim of the Shakti. <\/p>\n

 <\/p>\n

\n\tNov 15th. 1913<\/font>. <\/p>\n

\n\tThe movement of the siddhi now is more obstructed, the strug- gle more
\n\tintense in the Akasha, because the conquest has been less thoroughly
\n\tprepared. The later chatusthayas have been reserved for a swifter movement
\n\tand a more powerful divine action. At present there is no sign of any new
\n\tswiftness or power. The Mahakali Tapas is being farther strengthened and
\n\tconfirmed by the test of adverse experience. <\/p>\n

\n\tDakshina Maghoni, the discernment in its fullness, is now at work; it is
\n\tevident that all the suggestions given to the mind are satyam & ritam; only
\n\tthe exact ritam of arrangement is still wanting. Time is apprehended
\n\tconfusedly by the intellectual parts, circumstance is ill-arranged, though
\n\tbeginning to be well divined. \u00b4 <\/p>\n

\n\tAishwarya-ishita is at present effective by long pressure, not by an
\n\timmediate movement; by struggle, not anarva. It is this imper- fection which
\n\tthe Shakti will presently remove. Also it is efficient in the general idea,
\n\tin the gross, not in particular detail of time, place & circumstance. When
\n\tthis defect is removed, the Power will be perfect, like the Knowledge. <\/p>\n

\n\tThe karmasiddhi will now begin in sahitya, dharma, kriti, sri, not yet kama. <\/p>\n

\n\t
\n\tSahitya-<\/i><\/p>\n

\n\tRig-Veda- reading only- <\/p>\n

\n\tVedanta- Isha Upanishad Commentary (The Life Divine) <\/p>\n

\n\tBrihad Aranyaka, translation.  <\/p>\n

\n\tPhilology-Dictionary. Vowel Roots. Origins of Aryan Speech. <\/p>\n

\n\tPoetry;  Ilion. <\/p>\n

\n\tEric. <\/p>\n

\n\tIdylls of Earth & Heaven.<\/p>\n

\n\tBhasha- Sanscrit, French, Bengali.<\/p>\n

 <\/p>\n

\n

\n\t
\n\t315<\/i>\n<\/p>\n

\n\tRupadrishti has advanced a stage in the stability with compar- ative
\n\tclearness of certain forms of developed image. <\/p>\n

 <\/p>\n

\n\tNov 16<\/font>th .. <\/p>\n

\n\tThe Saundarya-buddhi is recovering its universality. The main defect in rupa
\n\t& lipi is the inability of the Akash to get rid of the long successful
\n\tobstruction to a swift & forceful vividness. Everything else is gained,
\n\tincluding the intelligibility, authority and spontaneity of lipi and rupa.<\/p>\n

 The
\n\ttapas of action alternates with the tamas. The elimination of the tamas,
\n\tboth aprakasha and apravritti, has already begun. <\/p>\n

\n\t This morning, trikaldrishti, power, rupa lipi.<\/p>\n

 This
\n\tevening the same. <\/p>\n

\n\tDharma & Kriti have to advance with particular rapidity; first of all, only
\n\tthe necessary arrangements. There is a perfect guidance.<\/p>\n

 One
\n\tthing has been omitted, the Sri. The routine of Sahitya, Dharma & Kriti have
\n\tbeen fixed; the routine of Sri has also to be fixed. Routine is ritam &
\n\tnecessary for karma, only it must be ritam of the brihat, part of the
\n\tinfinite, not narrow & rigid, a flexible instrument, not a stiff & unpliant
\n\tbondage. <\/p>\n

 <\/p>\n

\n\tNov 17<\/font>th<\/p>\n

 The
\n\tnew movement of the Siddhi is strongly obstructed. The chief difficulty is
\n\tnot in the power, but in the final arrangement of the ritam. There are the
\n\trelics of the old mental stress in the tapas & tapatya; there is the
\n\tobstinacy of the habit of anritam in the physical akash. The ritam of
\n\tknowledge has no longer to be separated from the ritam of power; each has to
\n\tenforce or illumine the other. <\/p>\n

\n\tFrom now forward the organisation of the ritam will proceed steadily on the
\n\tbasis of the satyam brihat with a determining supe- rior faculty which will
\n\teliminate the anritam & exalt the intellectual movements into the ideality. <\/p>\n

\n\tPhysical Ananda, more & more obstructed and suppressed during the past few
\n\tdays, will now recover its activity. Health is still undergoing its ordeal,
\n\tbut it has surmounted the severer tests, and although still very defective,
\n\tis reaching out again towards  <\/p>\n

\n


\n\t316<\/i>
\n  <\/i><\/p>\n

\n\tself-perfection. Its four main defects have all shown themselves in
\n\texaggerated sensations out of all proportion to the reality of the roga
\n\tbehind. This is always a sign of failing power & approaching exhaustion; for
\n\tthe hostile forces, conscious of the failure, gather up & exhaust in an
\n\tillegitimate endeavour all the forces which, properly used, might last for a
\n\tlonger season than that actually allotted to them. The Maheshwari patience
\n\tis still needed to support these tyrannies, samata, dhairyam. <\/p>\n

\n\tMahakali tapas begins to break through the habitual restric- tions of the
\n\tMahasaraswati bhava. <\/p>\n

 <\/p>\n

\n\tNov 18<\/font>th .. <\/p>\n

\n\tThe second chatusthaya is still capable of check and thin cloud- ings, owing
\n\tto the non-fulfilment of tapas and prakasha. But this defect does not belong
\n\tto itself; it is a reflex action from the violently obstinate obstruction to
\n\tthe vijnana. The yuddhalipsa and ananda in check and obstruction must be
\n\tperfected in order to overcome this reactionary tendency. They will
\n\thenceforward be insisted upon till they are secure from attack<\/p>\n

\n\tThe force of the vijnana is once more clouded, but it is only for a short
\n\ttime. <\/p>\n

\n\tThe doubt & inertia are in error, not the tejas and tapas. It is true that
\n\tthe siddhi is successfully obstructed in the three positive chatusthayas,
\n\tbut the obstruction is itself a means for a greater siddhi. The mere
\n\tphysical impact on the prana, giving an impression of doubt, discouragement
\n\tor asamata, is of no essential importance for the mind refuses to receive
\n\tthe impression & even the psychical prana rejects it quickly. The one thing
\n\tthat still affects the mind is doubt. The faith in the Adesh and in the
\n\trapidity of the siddhi is now about to establish itself beyond serious
\n\tclouding in the light of Surya. It will take a few days to eliminate the
\n\tcauses of doubt, but they will produce no effect when they come. <\/p>\n

\n\tThe knowledge is once more satyam brihat with a more un- trammelled & well
\n\tcombined brihat & a nearer approach to the perfect ritam. Moreover the rapid
\n\tuse of the faculties for ritam has now commenced. Formerly, the rule was
\n\tthat the first perceptions were confused & wrong and a slow & deliberate
\n\tsanyama on the  <\/p>\n

\n

\n\t
\n\t317<\/i>\n<\/p>\n

\n\tobject was necessary for the satyaprakasha. Now, though it is not yet the
\n\trule that the first perceptions should be the correct percep- tions, yet
\n\tthat is the tendency established and it is more often the attempts of doubt
\n\tto correct the first perceptions that go wrong. <\/p>\n

\n\tThe rapid effectuality of the tapas is being prepared. <\/p>\n

\n\tYuddhalipsa is well-established. Ananda in the check is still unable to take
\n\tfirm possession of the prana, but it is there in the rest of the system.
\n\tOwing to its weakness in the prana, it comes oftener retrospectively after
\n\tthe event than simultaneously with the event.<\/p>\n

 The
\n\ttendency of the ritam has already increased to a powerful extent; it is only
\n\tcombated by the doubt & the twilight false stress on a misapplied
\n\tperception. <\/p>\n

\n\tPhysical siddhi will be strongly resumed from today. <\/p>\n

\n\tThe bodily samata has now reached, in prolonged exposure to strong heat, the
\n\tfixed stage of udasinata and nati, the former predominating, with touches of
\n\tdiscomfort which are met & ex- pelled by the titiksha. The ananda of heat is
\n\tnot yet strong & firm like the ananda of cold. Long exposure to strong cold
\n\thas yet to be tested. <\/p>\n

\n\tThe kamananda is once more only occasional, but the Shakti will now attempt
\n\tthe firm foundation of the panchavidha shari- rananda kama, vishaya, tivra,
\n\traudra & vaidyuta. <\/p>\n

\n\tLipi is in itself entirely perfect except in the immediate spon- taneity of
\n\tmanifestation, but the old indistinct lipis, intelligible but not legible,
\n\tcontinue to recur from the old force of habit in the material akasha, a
\n\thabit artificially maintained long after all real justification for it has
\n\tceased. With this exception all that has to be added is the free & varied
\n\tplay of the lipi unbroken by intervals of non-manifestation. <\/p>\n

\n\tAnanda of defeat has been reestablished by the revival of the brihat
\n\tactivity of the Vijnana. It will not again be allowed to be broken. But it
\n\tmust be assimilated with the Mahakali tapas; it must be not the acquiescent
\n\tananda of Mahasaraswati, but the temporary acceptance of Mahakali who takes
\n\tdefeat only as a step on the way to victory & presses forward immediately to
\n\tthe siddhi and yashahprapti.<\/p>\n

\n

\n\t318<\/p>\n

\n\tThere remains the removal of doubt and the physical depres- sion habitually
\n\tresulting from doubt. <\/p>\n

\n\tThe intensity of the physical dasyabuddhi has now revived without
\n\tstimulation from the Aishwarya. <\/p>\n

\n\tThe positive samata of the sight is established in rasagrahana and bhoga of
\n\tthe bhukti; the ananda varies. Taste & sight are now well established and
\n\ttouch in all but strong painful touches or touches of persistent discomfort.
\n\tThe Bhoga of the ear is not yet perfect. Smell is well-established although
\n\tstill liable to be taken
\nby surprise by the old sanskara.
\n<\/font>Ananda of the senses has now to<\/i>
\n\tdevelop perfectly. Sensation has also to perfect bhukti<\/i>\n<\/p>\n

\n\tThe gunas of daya, naishturyam & krauryam are now well-
\ndeveloped; <\/font>
\nthey have yet to be harmonised.
\n<\/i>The Pashu, Pishacha,
\nPramatha, Rakshasa have all now taken
\n\ttheir seat;
\n<\/font>they have to be<\/i>
\n\tharmonised & subjected to the Deva-Asura who will give them the<\/i>
\n\tbali.<\/i>\n<\/p>\n

\n\tThe Ananda of defeat is now right in temperament and well- established. The
\n\tdoubts of the Mahasaraswati vibhuti have not yet been set at rest; they
\n\tpersist and find their justification in the falterings of the siddhi and the
\n\tcontinued success of the obstruction <\/p>\n

\n\tThe authority of the trikaldrishti and of the tapas are about to be finally
\n\testablished. <\/p>\n

\n\tAnanda begun in all the vishayas, really deficient only in the sravana & in
\n\tsome sensations, but this difficulty will be removed this evening. The
\n\tnirananda will only remain for a while in the swabhava environment. <\/p>\n

 <\/p>\n

\n\t 
\n\t20<\/font>1<\/font> <\/sup> <\/p>\n

\n\tNov 19<\/font>th<\/p>\n

 The
\n\tintellectual tapas in the trikaldrishti has still to be elim- inated; it
\n\trepresents the old stress of desire and speculation and intellectual or
\n\tpranic preference. Nevertheless, what has been sug- gested in the thought,
\n\twill be found to be justified. In the next two or three days the
\n\tvijnanasiddhi in all its parts will have arranged itself in the ritam. <\/p>\n

 <\/p>\n

\n1<\/sup> <\/font>
\n\tPerhaps this indicates that the entry for the nineteenth was written on the
\n\ttwen-<\/font><\/i> <\/font>
\n\ttieth.  Ed.<\/font><\/i>
\n\t <\/p>\n

\n

\n\t
\n\t319<\/i><\/p>\n

 Vishayananda
\n\tis firmly based. It has now to be developed out of its covering shell into
\n\tthe initial intensity. The shell is merely the mass of the old sanskara of
\n\tashubham and asundaram <\/p>\n

\n\tIntelligent faith in the intellectuality is still doubtful of the Adesha and
\n\tof the rapidity of the siddhi. The doubt has three foundations, the
\n\tnon-development of akasha rupa etc, the slow- ness of the physical siddhi
\n\tand its present impotence in arogya, saundarya and utthapana and the denial
\n\tof the equipment and the outer shakti. Ideal faith seeks to establish itself
\n\twithout any wide basis in the intelligence, but sinks back every time into
\n\tthe perception of a double possibility.<\/p>\n

 Premananda
\n\treestablished on a basis of firm finality; only the shadow of the negative
\n\tbhava, udasinata, affects its completeness, by denying it to men, especially
\n\tof the strong Kali-type. On objects, children, animals, women etc it is
\n\tfixed. The source of this denial is the old virakti with the mean & the
\n\tsordid. This must now disappear. <\/p>\n

\n\tThe action of the vijnana in details must hereafter be re- corded. <\/p>\n

\n\t1. Yesterday’s sortilege promise of fulfilment of mental sankalpa<\/p>\n

\n\t; मनोमये चोदाह्रतो मंत्री मनसो
\n\tब्रह्मविज्ञानसाधनत्वात् <\/span> <\/p>\n

\n\t2 Today’s promise of fulfilment of third chatusthaya on the basis of the
\n\tananda. तृतीयो भृगुवल्ल्यध्यायः समाप्तः  <\/p>\n

\n\tIdeal faith established, but without precision, the intellect con- senting
\n\twith the reservation of an adverse possibility, which, it considers, must be
\n\taccepted in case of definite, strong & per- sistent amangalam. Full faith in
\n\teventual Yogasiddhi, but only a provisional faith in a relative rapidity. [] <\/p>\n

\n\t3 दिव्ती[ये]यमंकनावृत्तिः Given at the time when the chitrarupa 3 was again manifesting after a long
\n\teclipse of inactivity. <\/p>\n

\n\tChitrarupa of groups, landscapes, human figures once more manifested freely
\n\tas a result of aishwarya tapas. There is still some difficulty in forming of
\n\tanimals and isolated objects not being hu- man figures. The old rare fixed
\n\tperfection of Alipur jail is replaced by a great freedom & multiplicity with
\n\tless fixity of the figures  <\/p>\n

\n


\n\t320<\/i>
\n  <\/i><\/p>\n

\n\tin some of the images & with a tendency of shifting & too rapid replacement
\n\tof one chitra by another. <\/p>\n

\n\tFaith has now to be established in the detail by the develop- ment of truth
\n\t& effectuality.<\/p>\n

 The
\n\topposition to the firm continuity of the vijnana is the immediate obstacle
\n\tto be overcome. This once done, the vijnana chatusthaya will of its own
\n\tmotion perfect itself rapidly. <\/p>\n

\n\tThe physical ananda is once more active in kama, vishaya, tivra & raudra
\n\tsahaituka & ahaituka. The vaidyuta is still ill-established.
\n\tDrishti in its five parts is now about to be organised<\/i>\n<\/p>\n

\n\t4 Drishti of the tejobhuta <\/p>\n

\n\t5 Sparsha of sukshmajala. <\/p>\n

\n\tAnanda is now established in all the vishayas, including sra- vana. The
\n\tcovering nirananda in the environing swabhava is not yet eliminated, but it
\n\tis in itself insignificant in force.<\/p>\n

There
\n\tis a stronger obstruction to the permanent & continuous Brahmabodha. <\/p>\n

\n\tLipi <\/font>
\nEgo ready. <\/i>ie the divine Aham or chaitanyakendra is about to perfect
\n\titself. <\/p>\n

\n\tAll the five parts of the drishti are now active, although the sabda is
\n\tstill feeble. Vaidyuta ananda has confirmed itself in the vaidyuta. <\/p>\n

\n\tLipi <\/font>
\n\tThe arrangement of the lipi.<\/i>\n<\/p>\n

\n\tSince the prediction, the lipi has begun spontaneously to ar- range itself
\n\tin the akasha. <\/p>\n

\n\tPower is now working out its results against a background of knowledge, not
\n\twithout resistance, but with increasing force. Telepathy is once more
\n\tpowerful and arranging its ritam. But both power & knowledge are still
\n\tsubject to confusion & ineffectiveness in the arrangement of exact time,
\n\tplace and circumstance. Only the large general results are secured & the
\n\tmain movements of things known. The knowledge (trikaldrishti & telepathy) is
\n\tmore advanced in power of detail than the Aishwarya. <\/p>\n

\n\tThe final transfer of intellectual activities to the ideality is now in
\n\trapid progress. <\/p>\n

\n\tRupa in akasha is once more manifesting successfully; all types of the three
\n\torders of image, crude, dense, developed, are  <\/p>\n

\n

\n\t
\n 321<\/i>\n<\/p>\n

\n\tmanifesting, but still in low values & with one or two typical forms. The
\n\thuman form in the crude image is now beginning to manifest. Lifelike images
\n\talso are reappearing but in flashes & without even a momentary stability.
\n\tThe animal form is now beginning to ap- pear perfectly & more freely in the
\n\tchitra, as also perfect forms of isolated objects. <\/p>\n

\n\tThe vijnana is not yet arranged, but being arranged. <\/p>\n

\n\tAkasharupa appeared roughly, but clearly in the lifelike im- age,
\n\timperfectly against the background, amidst a very strong but confused
\n\tactivity of crude material. <\/p>\n

 <\/p>\n

\n\tNov 20<\/font>th .. <\/p>\n

\n\tGrowth of Akasharupa <\/p>\n

\n\tSlackening of the knowledge and opposition to the power. <\/p>\n

\n\tThe day was chiefly occupied in writing the seven cha- tusthayas.2<\/sup> <\/p>\n

 <\/p>\n

\n\tNov 21st
\nFriday<\/span>
\n\t..<\/font><\/p>\n

 The
\n\tprogress of the third chatusthaya was slightly interrupted yesterday. The
\n\tlipi 21<\/sup>\/2<\/sub>
\nrefers<\/span> immediately to the first two
\n\tcha- tusthayas which are fulfilled, in spite of some imperfections in the
\nsecond, and the third which is now half
\n\tfulfilled.
\n<\/font>Today, the third<\/i>
\nchatusthaya will open out yet farther. <\/i><\/font>
\n\t(already fulfilled by 10.30 am). <\/p>\n

\n\tThere is a general attack, as usual, on the siddhis attained, which shows a
\n\tfew signs of success in the obstruction of the faith, knowledge and power,
\n\tbut is chiefly effective in the fourth and fifth chatusthayas. <\/p>\n

\n\tThe trikaldrishti is increasing in power and accuracy of circum- stance, but
\n\tstill stumbles over the fixing of some of its perceptions and therefore
\n\tsuffers from uncertainty when, as often, the power of illumination is not
\n\tsufficiently decisive. <\/p>\n

\n\tRitam of the aishwarya is preparing to arrange itself on a sounder base. The
\n\tsatyam of the tejas & tapas is now showing <\/p>\n

 <\/p>\n

\n\t2<\/sup> <\/font>
\n\tSee pages 3 \u00ad 24.<\/font><\/i> <\/font>
\n\tEd.<\/font><\/i>
\n\t <\/p>\n

\n


\n\t322<\/i>
\n  <\/i><\/p>\n

\n\titself like the satyam of the prakasha, a satyam not yet arranged; each
\n\toutput of power is shown to have its purpose & effect; but not always or
\n\teven often the precise purpose & effect intended by the personal mind. <\/p>\n

\n\tThe satyam brihat & initial ritam of the Power is now estab-
\nlished and active in type.
\n<\/font>The perfect knowledge & power have to<\/i>
\n\tbe universalised, released from defect of detail & from attack &<\/i>
\nharmoniously combined.
\n<\/i><\/font>The first necessity is to increase its power
\nover matter and over life.
\n<\/font>In the general play on the subject (oneself<\/i>
\n\t& others) it will soon perfect itself automatically.<\/i>\n<\/p>\n

\n\tAnanda remains firm, except in the sharirananda which is subject to much
\n\tvariation and interruption. <\/p>\n

\n\tThe application of the lipi 21<\/sup>\/2<\/sub> to the
\n\tsharirachatusthaya must now proceed. Ananda must be made permanent, arogya
\n\tperfected & secured from attack, utthapana restored to its lost activity &
\n\teffectiveness. Meanwhile the obstruction to saundarya must be steadily
\n\tdestroyed. <\/p>\n

 <\/p>\n

\n\tNov 22<\/font>d .. <\/p>\n

\n\tThe touches on the second chatusthaya still continue, but have no power or
\n\tpermanence except in the imperfection of the faith and the consequent
\n\tquiescence of the Chandibhava .<\/p>\n

 On
\n\tthe whole, the first chatusthaya is finally secure; the second & in the
\n\tthird jnana & prakamyavyapti are firm in spite of waver- ings & temporary
\n\teclipses, to a less extent the trikaldrishti; similarly the lipi; rupa and
\n\tsamadhi are secure in their beginnings but fitful in their activity.
\n\tSubjective ananda is perfect, but for occasional half obscurations. The
\n\tpowers are perfect in type, uncertain in application. <\/p>\n

\n\tNo definite advance during the day <\/p>\n

 <\/p>\n

\n\tNov 23<\/font>d .. <\/p>\n

\n\tTrikaldrishti once more confused in ritam and full of falsely- applied
\n\tprakamic suggestions. Opposition to the third chatusthaya strong & massive,
\n\tpossessing the akasha & successful usually wher- ever it applies itself.
\n\tAnanda & samata attacked though not over- borne. Faith in Yogasiddhi and in
\n\ta relative rapidity reemerges  <\/p>\n

\n

\n\t
\n\t323<\/i>\n<\/p>\n

\n\talways but is troubled with a strong uncertainty about the Adesha- siddhi <\/p>\n

\n\tThe truth of the prakamya has been signally proved, but the truth of the
\n\tpure trikaldrishti remains yet to be perfectly proved. <\/p>\n

\n\tThe struggle over the trikaldrishti continues; the success of the pure
\n\ttrikaldrishti is now much more common, but still marred by the false
\n\tsuggestions of hostile agencies. Sahitya is for the time en- tirely
\n\tdiscontinued. Rupa has fallen back into its crude conditions, only two or
\n\tthree habitual forms appearing with any perfection. Lifelike images have
\n\tonce more failed to establish themselves. The whole of the past asiddhi is
\n\tbeing now thrown violently on the system, but cannot keep its footing there
\n\tor even establish a footing. The samata has at last been touched owing to a
\n\tfalse use of rajasic tejas, but the touch could not produce its after
\n\teffects in the system. All this is really occurring in the swabhava
\n\tenvironment. Nov 20 to 23d
\nmay<\/span> be taken as an adverse period
\n\tof which this is the crowning movement. Although the resistance to the third
\n\tchatusthaya will continue for a time, it will collapse and give place to a
\n\tmore rapid siddhi. <\/p>\n

\n\tThe apprehensions of immediate failure in the kriti are un- founded. <\/p>\n

\n\tThe struggle is over the absolute & detailed correctness of the various
\n\tinstruments of knowledge & effectuality of the instruments of Power. This
\n\tstruggle will not be over today. It will begin to decide itself in favour of
\n\tthe siddhi from this evening. The superficial rest- lessness, ashanti,
\n\tvexation (there is no duhkha) are the old impure form of the rejection, the
\n\tnecessary rejection of an unjustifiably repeated & prolonged asiddhi &
\n\tanrita.<\/p>\n

\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

11 \u00ad 23 NOVEMBER 1913   11 Nov 1913. Routine Lipi . . Rupa . . Samadhi . . Trikaldrishti, telepathy, jnana + aishwarya-ishita ….<\/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-1788","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\/1788","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=1788"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1788\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1788"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1788"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1788"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}