{"id":1810,"date":"2013-07-13T01:37:33","date_gmt":"2013-07-13T01:37:33","guid":{"rendered":"http:\/\/localhost\/?p=1810"},"modified":"2013-07-13T01:37:33","modified_gmt":"2013-07-13T01:37:33","slug":"88-appendix-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\/88-appendix-vol-10-record-of-yoga","title":{"rendered":"-88_Appendix.htm"},"content":{"rendered":"
\n\n\n
\n

\nAppendix
\n<\/font><\/p>\n

\n <\/p>\n

\n <\/p>\n

\nMaterial from Disciples’ Notebooks
\n 
\n<\/font><\/p>\n

\n

\nMISCELLANEOUS NOTES, c. 1914
\n<\/font><\/p>\n

\n <\/p>\n

\n[1] <\/font><\/p>\n

\n <\/p>\n

\n<\/p>\n

\n

\n
\n1454<\/i> <\/p>\n

\n <\/p>\n

\n<\/p>\n

\n

\n
\n1455<\/i><\/p>\n

\n <\/p>\n

\n<\/p>\n

\n\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014<\/font><\/p>\n

\n

\n
\n1456<\/i><\/p>\n

\n <\/p>\n

\n[The first piece on this page was revised by Sri Aurobindo;<\/i>
\nthe next two pieces were written by him.<\/i>]\n<\/p>\n

\n <\/p>\n

\n<\/p>\n

\n

\n
\n1457<\/i>\n<\/p>\n

\n <\/p>\n

\n[2]<\/font><\/p>\n

\n <\/p>\n

\n<\/p>\n

\n

\n
\n1458<\/i> <\/p>\n

\n <\/p>\n

\n<\/p>\n

\n* Viveka is not conscience but true judgment between higher and lower, true and false,
\nright and wrong. [The last six words were added by Sri Aurobindo in his own hand.<\/i>]<\/font>
\n  <\/p>\n

\n

\n
\n1459<\/i>\n<\/p>\n

\n <\/p>\n

\n<\/p>\n

\n <\/p>\n

\nTat is the unknowable Brahman of which you cannot say that it exists
\nor does not exist because it cannot be defined as that which we know
\nor understand by the idea of existence. Therefore it is not Sat. At the
\nsame time it is not Asat or non-existent because it contains existence
\nin itself.\n<\/p>\n

\nBy Asat or non-being we mean something beyond which is a
\ncontradiction of existence. It is generally considered as a sort of nothingness because it is nothing that we call existence. There is nothing in
\nit that we can perceive or realise as something. Tat contains both Sat
\nand Asat; but it is neither of them.\n<\/p>\n

\nBy Sat we mean pure existence not limited by qualities, infinite
\n  <\/p>\n

\n

\n
\n1460<\/i>  <\/p>\n

\nand eternal and unchanging, which is at the same time the source and
\nfoundation of all the worlds and the whole universe.\n<\/p>\n

\nSat\u2014<\/font>Purusha and Prakriti\n<\/p>\n

\nBrahman representing itself in the universe as the stable, by immutable
\nExistence (Sat), is Purusha, God, Spirit; representing [itself] as the
\nmotional by its power of active Consciousness (Chit) [it] is Nature,
\nForce or World-Principle (Prakriti, Shakti, Maya). The play of these
\ntwo principles is the life of the universe.\n<\/p>\n

\nPrakriti [is] executive Nature as opposed to Purusha, which is
\nthe Soul governing, taking cognizance of and enjoying the works of
\nPrakriti; Shakti [is] the self-existent, self-cognitive Power of the Lord
\n(Ishwara, Deva, Purusha), which expresses itself in the workings of
\nPrakriti.\n<\/p>\n

\n <\/p>\n

\n<\/p>\n

\n\n\n\n\n
Sat <\/td>\nis essence of being, pure, infinite and
\n\t\t\tundivided. <\/td>\n<\/tr>\n
Chit-Tapas <\/td>\nis pure energy of consciousness, free in its
\n\t\t\trest or action, sovereign in its will.<\/td>\n<\/tr>\n
Ananda<\/td>\nis Beatitude, the bliss of pure conscious existence and
\nenergy.
\n  <\/td>\n<\/tr>\n<\/table>\n<\/div>\n
\n

\n
\n1461<\/i>\n<\/p>\n

\n\n\n\n\n\n\n
Vijnana <\/td>\n\n

\u2014<\/font>Supra-mental knowledge\u2014<\/font>is
\n\t\t\tthe Causal Idea which, by supporting and secretly guiding the
\n\t\t\tconfused activities of Mind, Life and Body ensures and compels the
\n\t\t\tright arrangement of the Universe. <\/td>\n<\/tr>\n

Buddhi <\/td>\nis the lower divided intelligence as opposed to
\n\t\t\tVijnana. <\/td>\n<\/tr>\n
Manas-chitta<\/td>\nis the life of sensations and emotions which are at
\n\t\t\tthe mercy of the outward touches of life and matter and their
\n\t\t\tpositive or negative reactions, joy and grief, pleasure and pain.\n\t\t\t<\/td>\n<\/tr>\n
Prana <\/td>\nis the hampered dynamic energies which, feeding
\n\t\t\tupon physical substances, are dependent on and limited by their
\n\t\t\tsustenance; also [it] is the lower or vital energy.<\/td>\n<\/tr>\n
Annam <\/td>\nis the divisible being which founds itself on
\n\t\t\tthe constant changeableness of physical substance. <\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\n\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014<\/font><\/p>\n

\n<\/p>\n

\n

\n
\n1462<\/i>  <\/font><\/p>\n

\n<\/p>\n

\nThe movement of pranas in the body\n<\/p>\n

\n <\/p>\n

\nThere are five pranas, viz: prana, apana, samana, vyana and udana.\n<\/p>\n

\nThe movement of the prana is from the top of the body to the
\nnavel, apana from Muladhara to the navel. Prana and apana meet
\ntogether near the navel and create samana. The movement of vyana is
\nin the whole body. While samana creates bhuta from the foods, vyana
\ndistributes it into the body. The movement of udana is from the navel
\nto the head. Its work is to carry the virya (tejas) to the head. The
\nmovement of udana is different to the Yogin. Then its movement is
\nfrom the Muladhara (from where it carries the virya to the crown of
\nthe head and turn[s] it [into]1<\/sup>
\nojas)<\/span> to the crown of the head.\n<\/p>\n

\n\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014<\/font><\/p>\n

\n <\/p>\n

\n1<\/sup> MS (scribal)
\n<\/i>out to<\/font>
\n  <\/p>\n

\n

\n
\n1463<\/i>\n<\/p>\n

\n <\/p>\n

\nThe colours\n<\/p>\n

\n\n\n\n\n\n\n\n\n\n\n\n\n
Violet\u2014<\/font><\/td>\nreligion, ideality, spirituality <\/td>\n<\/tr>\n
Yellow\u2014<\/font><\/td>\nintellect, perception, activity and flexibility
\n\t\t\tof mind  <\/td>\n<\/tr>\n
Orange\u2014<\/font><\/td>\npsychical power <\/td>\n<\/tr>\n
Black\u2014<\/font><\/td>\ndarkness, inertia, melancholy, pessimism,
\n\t\t\ttimidity, etc.  <\/td>\n<\/tr>\n
Grey\u2014<\/font><\/td>\ndespondency and dullness  <\/td>\n<\/tr>\n
Red\u2014<\/font><\/td>\nactivity; or if a deep angry colour, anger; or
\n\t\t\tif scarlet, lust; if rose, love. <\/td>\n<\/tr>\n
White\u2014<\/font><\/td>\npurity, strength, etc.  <\/td>\n<\/tr>\n
Green\u2014<\/font><\/td>\nbeneficency, unselfishness, readiness to serve
\n\t\t\twithout respect to one’s own desire or ambition. <\/td>\n<\/tr>\n
Dull green\u2014<\/font><\/td>\nbad qualities of prana, jealousy etc. <\/td>\n<\/tr>\n
Blue\u2014<\/font><\/td>\nSpirituality more of the Bhakti type  <\/td>\n<\/tr>\n
Flaming golden yellow\u2014<\/font>Vijnana\n\t\t\t<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\n <\/p>\n

\n[6]
\n<\/font><\/p>\n

\n <\/p>\n

\nObjects of Yoga
\n<\/font><\/p>\n

\n <\/p>\n

\nTo put it in a word, the object of Yoga is God or the Divine or the
\nSupreme whatever our conception of these things may be. There are
\nminor objects of Yoga which are merely parts or separate aspects of the
\ngeneral object. We are composed of being, consciousness, energy and
\ndelight represented to us as life, knowledge, force and power, emotion,
\nsensation and desire. The object of Yoga is to turn all these things
\ntowards God. Therefore to become one with God, to be Divine and
\nlive a Divine Life is the first object of Yoga. The second is to know
\nGod in Himself and in ourselves and in everything. The third is to
\nmake ourselves one with the Divine Will and to do in our life a Divine
\nWork by means of the Divine Power using us as an instrument. The
\nfourth object is to enjoy God in all beings, in all things and in all that
\nhappens.\n<\/p>\n

\nSince the Life is to be Divine there must be
\nsiddhi
\n<\/i>or Perfection of
\nthe Being.\n<\/p>\n

\nThe difference between the Divine Being and Divine Life and ours
\nis that we are in the limited ego, confined to our own physical and
\nmental experiences while that is beyond ego infinite eternal and all-embracing. 
\n  <\/p>\n

\n

\n
\n1464<\/i>  <\/p>\n

\nTherefore we have to get rid of the Ego in order to be
\nDivine. Ego persists because of three things; first because we think
\nwe are the body; secondly because of desire; and thirdly because of
\nthe mental idea that I am a separate being existing in my own mind
\nand body independently of everything and everybody else. We have
\ntherefore to know ourselves, to realise that we are not the body, nor
\nthe Prana, nor the mind and to find out our
\nreal Self<\/i>.\n<\/p>\n

\nThat is called Atmajnana. Secondly we have to get rid of the idea
\nof ourselves and others as separate being to realise everything as one
\nBrahman or one Purusha or Ishwara manifesting himself in different
\nnames and forms. This Self and the Brahman or Ishwara are the same.
\nWe have to know what it is, how it manifests itself in the world and
\nbeings that we see. All this we have to realise in our experience and not
\nmerely know by the intellect. We have to realise It as Sachchidananda
\nand to become that
\n<\/i>ourselves.\n<\/p>\n

\nThirdly we have to get rid of desire and replace it by the Ananda
\nof Sachchidananda. After that in order to live and act in the world we
\nhave to act as mere instruments so the Divine Force which we must
\nrealise as the sole Power which acts in the world and we must get rid of
\nthe idea that actions are ours or that the fruit of the action belongs to
\nus personally. The only work we have to do in the world is to perfect
\nourselves, carry out whatever the Divine Power wills that we should
\ndo and so far as possible help others to perfect themselves and help the
\nlife of humanity to become Divine.\n<\/p>\n

\n <\/p>\n

\n[7]
\n<\/font><\/p>\n

\n <\/p>\n

\nMethods of Yoga\n<\/p>\n

\n(Reproduction from memory)2<\/sup> <\/p>\n

\n <\/p>\n

\nThe first two things necessary for the practice of Yoga [are]3<\/sup> Will
\nand Abhyasa. In the course of Yoga these two things give helping
\nhands to the perfection of the being unto the very end. Slowly and
\nsteadily, whether conscious or unconscious to the being itself, they are\n<\/p>\n

\n <\/p>\n

\n2<\/font><\/sup>
\nOral remarks by Sri Aurobindo recorded from memory by a disciple. Much of the<\/i>
\nwording clearly is not Sri Aurobindo’s.<\/i>\u2014<\/font>Ed.<\/i>
\n<\/font><\/p>\n

\n3<\/font><\/sup> MS (scribal)
\n<\/i>is<\/font><\/p>\n

\n

\n
\n1465<\/i>\n<\/p>\n

\nperforming their functions in the onward march of human evolution.
\nBe we unconscious of them, it will take a pretty long time to attain to
\nthat perfection. But once we are conscious, then we become the Will
\nitself. Consciously we can quicken the progress. This method gives rise
\nto individual perfected beings. As before, they will not see glimpses of
\nthe Light of Truth. They will ever be seeing the Eternal Truth. They
\nwill turn the darkness around them and in them, into Light.\n<\/p>\n

\nHitherto, we should have felt a certain amount of difficulty in
\nputting into Abhyasa what we have willed. Now there will be no
\nmore putting into Abhyasa but simply we will be seeing the march of
\nprogress without the least idea of strain felt by us. So first let us will in
\norder to be not weak and unconscious but strong and conscious. Then
\nthere will be no more difficulty.\n<\/p>\n

\nUntil then we have to practise Yoga by two important means\u2014<\/font>by means of Purusha and by means of Prakriti.\n<\/p>\n

\nMeans of Purusha:\u2014<\/font> An ordinary man thinks he desires, he feels
\nand so on. But what we are to do is to separate ourselves from desire,
\nfeeling etc. Whenever desire comes, we must realise that we are not
\ndesiring but only realise it as the coming and going of Desire. So also
\nwith the feeling, thinking etc. For instance, when [a] certain anguish
\ncomes, an ordinary man thinks and feels that he is lost and so on. He
\nweeps bitterly and reduces himself to a mere crawling worm. We have
\nto think that that anguish is a kind of action or reaction, going on in
\nthe heart. Anguish cannot affect me. I am the unsullied Self; it cannot
\ntouch me.\n<\/p>\n

\nMeans of Prakriti:\u2014<\/font>Whenever the thinking
\npart of man is active, we notice very clearly that the work is going on in a
\nplace somewhere above the forehead. The action is centred in the heart, when the
\nfeelings are awake in him. In both the cases, the self takes the heart and mind
\nfor its theatre of action. In the one case, we are those thoughts and in the
\nother, we are those feelings. Putting this in plain words, our actions proceed
\neither from the heart or from the mind, while the actions of the animals proceed
\nfrom the senses. We see the vast difference between an animal and a man. So if
\nman transfers his centre of heart and mind, to that of a higher one, think how
\ngrand the God-man would be! That centre according to the psychology of the Hindus is Vijnana. This is just above
\n  <\/p>\n

\n

\n
\n1466<\/i>  <\/p>\n

\nthe crown of [the] head. This is known as Sahasradala or the place
\nwhere the Shakti is situated. From this seat of activity, all actions
\nemanate.\n<\/p>\n

\nTherefore the first Sadhana is not to feel ourselves either in the
\nheart or in the mind but there just above the crown of [the] head.
\nBy these two means, we separate ourselves from body, life and mind.
\nOn account of this, misery cannot affect us and we will be above
\nhappiness and misery. Apart from all these, the main thing we effect
\nthereby is, we will be in a position henceforward, to become one with
\nthe Brahman and to realise that everything is Brahman and everything
\nis only one of the several forms, names and colours etc., of that one
\nVast Brahman. Whenever we see people walking along the road, we
\nwill no more see them as several different beings but as several forms
\nof one vast undivided Brahman. As [a] rose is the manifestation of
\nform, colour, odour so the Brahman is the manifestation of so many
\nthings we perceive by the senses and think by the mind etc.\n<\/p>\n

\nAlong with these, we must put into practice one after the other
\nwhat we are going to see hereafter as the Sapta Chatusthayas. They
\nare namely Samata, Shakti, Vijnana, Sharira, Karma, Brahman and
\nSiddhi Chatusthayas. Chatusthayas means four divisions. These seven
\nChatusthayas have been arranged in their natural and logical order.
\nBut it is not required of you to get them in practice in this given order.
\nOne may begin with a chatusthaya which [one] finds to be easier and
\nin this way he is expected to practise. Why they are arranged in this
\nway, how we are to effect them in us, when we will have success, all
\nwill be known to us when we finish writing and sincerely practise.<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Appendix     Material from Disciples’ Notebooks   MISCELLANEOUS NOTES, c. 1914   [1]   1454   1455   \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014 1456   [The first piece…<\/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-1810","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\/1810","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=1810"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1810\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1810"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1810"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1810"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}