{"id":1806,"date":"2013-07-13T01:37:31","date_gmt":"2013-07-13T01:37:31","guid":{"rendered":"http:\/\/localhost\/?p=1806"},"modified":"2013-07-13T01:37:31","modified_gmt":"2013-07-13T01:37:31","slug":"17-22to30-september-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\/17-22to30-september-1913-vol-10-record-of-yoga","title":{"rendered":"-17_22to30 SEPTEMBER 1913.htm"},"content":{"rendered":"
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\n     22 \u00ad 30 SEPTEMBER 1913<\/font><\/b><\/p>\n

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\n\tSept 22d. 1913.<\/font> .. <\/p>\n

The siddhi has now firm standing in knowledge, in spite of lapses & lacunae, and the guiding Script can be invested in a definite form. The guiding Script orders & indicates, it does not predict. Its movement must be entirely liberated from the shadow of control by the mind’s vigilance, suggestive & distrustful, which still subsists in the environmental outlook. The trikaldrishti has been reconstituted and needs only a greater illumination & decisive[ness] to get rid of the one positive defect that still clogs it from perfec- tion, false distribution of stress by the masquerading of mental will-suggestions in the guise of knowledge-perceptions. That once cured, the range of practical knowledge will automatically increase. The willpower is as yet unable to act without a Prakritic resistance in the physical akasha. This habit of resistance must steadily be overborne and eliminated. It is especially active when continuous & detailed movements are dictated by the willpower to external objects, but this resistance has been overborne before and must now be overborne habitually. Finally, the actuality of the lipi, rupa & samadhi must prevail over the blind and inert, but stubborn refusal of the physical ether. This is the immediate work that yet remains in the third chatusthaya. <\/p>\n

In the fourth, it is now evident that what is being prepared by the apparent reaction towards asiddhi of continuity in the ka- mananda, is the ability of the body to bear the high intensity of maithunananda without emission and its distribution as ananda throughout the body. A stronger force of natural health and a more perfect habit of assimilation is being prepared by the suspension of the imperfect siddhi in arogya. Similar movements account for the long obstruction or renewed obstruction in utthapana & saundarya as in the samadhi and the adesha-siddhi. These movements must be helped by the will to work out more rapidly.  <\/p>\n

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\n303<\/i> <\/p>\n

\n\tSept 25<\/font>.<\/p>\n

The apparent movement of reaction has ended, even more than usual, in a strong advance. The basis of samata has been strengthened and widely confirmed in the fixed perception of all things as true & all events as destined and helpful; if asamata now comes, it must be a purely mechanical movement of memory in the physical parts, unless knowledge is forcibly taken away. This in future will not be allowed. With samata dasya, tejas, sraddha have attained a more perfect security. All that is now needed is the expulsion of the physical memory of adasya & nistejas and the perfection of effective tapas in the knowledge & the power to establish the sraddha of the Ishwari in the Prakriti; the mere human sraddha is now well founded except in the adeshasiddhi. The faith in rapidity is really part of the faith in the adeshsiddhi, its condition and foundation. The relics of the egoistic outlook & inlook in the physical mind have also to be expelled. The basis of effectiveness in knowledge has been laid, the centre of true sight, ritam in satyam, has been revealed in action perfectly removing anrita suggestions, suggesting and approving the ritam. The basis of effectiveness in action has not been revealed. This will now have to be done. <\/p>\n

 <\/p>\n

\n\tSept 29<\/font>th<\/p>\n

 Asamata still comes in the physical brain; therefore it is some- times thought that it is possessing the mind & heart, but it only touches the outskirts & departs. Even this remnant is taking too long to expel owing to the liability of the physical brain to be clouded which prevents the vijnana from fixing itself on the whole being except in & through the intellectuality. The finality of ac- curacy in detail of time, place & circumstance must now be well established. <\/p>\n

The time has come to distinguish always between truth and error, even in the trikaldrishti. It will not be done perfectly at once, but finally in itself and, for the rest, in its application progressively. <\/p>\n

The time has also come to apply finally though not yet invari- ably, the perfect aishwarya, ishita, vashita of Mahakali in Maha- saraswati. This is not it; that is Mahasaraswati-Maheswari used by  <\/p>\n

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\n304<\/i> <\/p>\n

Mahakali. That is done. Now it has to be lifted into the ritam. <\/p>\n

 <\/p>\n

\n\tSept 30<\/font>th. <\/p>\n

The perfect establishment of invincible udasinata & firmly founded faith yesterday in the bhava of Mahakali assures a free course to the siddhi; in order that it may be rapid the defect in the subjective objectivity of the Bhuvar has to be removed, the attempt to hamper, obstruct, limit or even deny the tejas, tapas & prakasha. The trikaldrishti is now firm & acts with comparative ease, but not sufficiently swift & spontaneous and it is besieged and limited in its range, perfect only in the completeness of its intellectual apparatus. The habit of confused suggestions between which the vijnana has to distinguish, must be eliminated; the revelation & inspiration replace the vivek as the most frequent & important activities of the vijnana. The aishwarya etc are not yet lifted into the ritam. <\/p>\n

These things however will now inevitably fulfil themselves. The barrier to the rupadrishti has also at last been broken & the remain- ing difficulties in that & in the swapna-samadhi will now follow suit. The concentration of the tapas is now in the physical siddhi and in the physical siddhi it must be on the saundarya especially, for all else is prepared for progress, even the secondary utthapana is now again under way. Only in the saundaryam is Vritra really powerful, & to a certain extent in the adesh-siddhi.<\/p>\n<\/p><\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

     22 \u00ad 30 SEPTEMBER 1913   Sept 22d. 1913. .. The siddhi has now firm standing in knowledge, in spite of lapses & lacunae,…<\/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-1806","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\/1806","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=1806"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1806\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1806"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1806"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1806"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}