{"id":1823,"date":"2013-07-13T01:37:39","date_gmt":"2013-07-13T01:37:39","guid":{"rendered":"http:\/\/localhost\/?p=1823"},"modified":"2013-07-13T01:37:39","modified_gmt":"2013-07-13T01:37:39","slug":"370-1-januaryto27-february-1915-2-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\/370-1-januaryto27-february-1915-2-vol-10-record-of-yoga","title":{"rendered":"-370_1 JANUARYto27 FEBRUARY 1915_2.htm"},"content":{"rendered":"
\n\n\n
\n


\n805<\/i> <\/p>\n

Tapas-siddhi seems to be preparing its movement rather than to be actually advancing. <\/p>\n

\n\t\t\t==<\/p>\n

The dasya of Mahakali-Mahasaraswati with the Mahalakshmi tinge is now affirmed. <\/p>\n

\n\t\t\t==<\/p>\n

Whenever the Mahakali consciousness has been affirmed in Mahasaraswati, it has had too strong a tendency to overwhelm both Mahasaraswati and Maheshwari & assert the violent Asuric Kali bhava. For this reason the combination MahasaraswatiMaheshwari has been constantly strengthened against this assertion & each time it has thus been strengthened, it has absorbed more & more of the Kalibhava which it denied. <\/p>\n

Tonight the combination Mahalaxmi-Mahakali was effected & held steady against the Asuric Kali tendency which it then took into itself. By this action the perfect harmony was established; for Mahalaxmi has always asserted itself in the MaheshwariMahasaraswati formula, that is to say, with the right continent and the right pratistha.
\n\t\t\tAll that has now to be effected is the strengthening of the Kali tejas & virya till it reaches the right intensity without disturbing the other elements of the harmony. The intensification is already proceeding. <\/p>\n

The result is the divinised Asuro-Rakshasi Kali with the Pisachi, Pramatheswari & Pashavi contained in the Rakshasi element. Mahalaxmi-Mahasaraswati brings with it the Gandharvi element. <\/p>\n

The smooth development is now possible because the dasya is now complete and is taking the madhura into itself. The bhava is firmly founded on jnana & state of being & the Ishwara is being felt in all thought, feeling & action. The distinction between Ishwara and Prakriti is not yet merged in the unity + difference, but the Prakriti is subordinate & more conscious of being a form of the Ishwara. <\/p>\n

Mahalaxmi brings with her bhakti & prema,
\n\t\t\tthe stable permanence of which was so long denied.  <\/p>\n

\n

\n


\n806<\/i><\/p>\n

\nJan 11th<\/sup><\/font><\/p>\n

The growth of ritam in the trikaldrishti continues, but still works chiefly on the material of the telepathy. <\/p>\n

There is also a movement towards ritam of the impulsions which is not yet complete, but their satyam is now pronounced. <\/p>\n

\n\t\t\t==<\/p>\n

Sraddha in the guidance is now becoming absolute, but is still only partly illumined by knowledge of the exact drift of the guidance. Nevertheless, the exact sense & utility of each movement, whether overtly favourable or apparently adverse is more & more understood. <\/p>\n

The sraddha is limited also by the doubt of the rapidity & of the kriti. In the vijnana & subjectivity generally the doubt of rapidity is giving way to comprehension of an increasing swiftness & sureness in the development; but in sharira & kriti the view is still blind. It is certain that something will be done, but the way & the extent is withheld from the knowledge. It only appears as a speculative formation. <\/p>\n

\n\t\t\t==<\/p>\n

Samata is almost entirely free from reactions of positive depression. There is only a shadow of depression & impatience due to defect of tapas-siddhi. <\/p>\n

\n\t\t\t==<\/p>\n

Sraddha in exact tapas-siddhi once accomplished there will be no farther defect of the first two chatusthayas. <\/p>\n

\n\t\t\t==<\/p>\n

The completion of the third is therefore the practical assurance of the whole Yoga-siddhi. The rest is only a matter of Time. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tJan 12th<\/sup><\/font><\/p>\n

The progress is now rather in thought & sahitya; in the rest there is more of preparation. <\/p>\n

\n\t\t\t==<\/p>\n

The force of the Kamic chakra & the sahaituka kamananda is increasing, but the Arogya is not sufficient.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n807<\/i> <\/p>\n

There is a constant application of tests to the samata; but except momentary touches of depression & impatience, there is no result. The sama Ananda increases constantly & the only shadow over it is that of the recurrent unfaith. <\/p>\n

\n\t\t\t==<\/p>\n

On the other hand Shakti is affected by non-fulfilment and Asraddha. Tapatya continues, but fitfully where there is not the faith and without assured Ananda. <\/p>\n

\n\t\t\t==<\/p>\n

The Siddhi seems to move towards the Ananda of a purely disinterested and instrumental Tapatya not depending on faith in the results. But this brings a certain indifference to the Tapas-siddhi which cannot be final. <\/p>\n

\n\t\t\t==<\/p>\n

Jagrat rupa is at last manifesting really stable forms of all kinds that are at the same time clear, vivid & complete. <\/p>\n

4 footed animal forms, long withheld by return of asiddhi, today manifest freely, but at first had no stability. They have already however begun to assume stability, though the movement is not yet successfully accomplished. <\/p>\n

All this is in crude & with trataka, just in front of the eyes in a thick pranic akasha. <\/p>\n

The figures at first ran swiftly away to the right, but they can now be kept floating before the eyes. <\/p>\n

Both these results, reappearance & initial stability of fourfooted animal forms and the cessation of the fugitive movement, are instances of almost instantaneous effectivity of tapas. <\/p>\n

\n\t\t\t==<\/p>\n

Lipi continues to develop fixity of single line and legibility of the multiple line. <\/p>\n

\n\t\t\t==<\/p>\n

The advance of rupa has come at a moment when a long obstruction made it appear impossible to push forward this siddhi. <\/p>\n

It was followed by an outburst of successful tapassiddhi after a long period of ineffectivity. In the course of two minutes there were  <\/p>\n

\n

\n


\n808<\/i><\/p>\n

six or seven instances of aishwarya siddhi swiftly effective against which all resistance was helpless. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana of arms one hour, not yet free from slight defect of anima. <\/p>\n

Of legs for eight minutes, medial position, strong & successful oppression of the laghima.<\/p>\n

\n\t\t\t==<\/p>\n

Bahirdarshi rupa at night began to repeat the movement of the day. <\/p>\n

\n\t\t\t==<\/p>\n

A certain movement of Kriti, but not of any great importance in itself. <\/p>\n

\n\t\t\t==<\/p>\n

Dream & samadhi continue in the same condition, the first subject to confusion, the second somewhat inactive, but capable of stability. <\/p>\n

 <\/p>\n

 <\/p>\n

\n\t\t\tJan 13th<\/sup><\/font><\/p>\n

First stable page lipi–chitra–Not legible at once, though very vivid. Legible line [ ]5<\/sup> by line. But the preceding lines once read remained firm & could be re-read. Some seven or ten lines with fairly long phrases (about 7 words), a phrase to each line. <\/p>\n

\n\t\t\t==<\/p>\n

Tapas-siddhi continues. <\/p>\n

\n\t\t\t==<\/p>\n

The force of the Ananda of event increases, although the surface nirananda (negative rather than positive) still continues. <\/p>\n

\n\t\t\t==<\/p>\n

The faith increases slowly. The rapidity now manifested is a relative rapidity, a rapidity of gradual progression, not a positive and masterful rapidity. The body, the physical consciousness, the physical akash, the physical world are being moulded to the siddhi, but present still a tamasic resistance which reproduces mechanically<\/p>\n

 <\/p>\n

\n\t\t\t5<\/sup> <\/font>
\nMS <\/font> <\/i>&<\/font>  <\/p>\n

\n

\n

\n\t\t\t
\n\t\t\t809<\/i> <\/p>\n

the old forms of asiddhi. Hence the inability to advance with a positive rapidity. <\/p>\n

\n\t\t\t==<\/p>\n

There are other signs of a revived effectivity of Tapas-siddhi, but as yet it is not decisively extended to Kriti or to Sharira. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana Arms one hour. Defect of anima a little more heavy than the day before.<\/p>\n

\n\t\t\t==<\/p>\n


\nSamadhi-<\/i><\/p>\n

Long sleep. Struggle to conquer the tamasic nidra, only slightly successful. <\/p>\n

\n\t\t\t==<\/p>\n

The physical consciousness attempts to escape from the continued action of the Vijnana, not from hostility, but from tamas, indolence & addiction to easy & accustomed methods. <\/p>\n

\n\t\t\t==<\/p>\n

Telepathy of thought frequently occurs, but in a scattered form. It is not well-organised in the ritam. <\/p>\n

\n\t\t\t==<\/p>\n

The whole action now is one of adjustment occurring automatically,
\nlike a machine that is gradually putting itself to rights. .-<\/p>\n

\n\t\t\t==<\/p>\n

The attempt to conquer tamasic nidra continued. At night it was largely successful. There was a sense of samadhi rather than of nidra in the sushupti. <\/p>\n

Swapna samadhi was rich in its activity & jagrat forms of considerable beauty (sea-scapes) appeared; but the more perfectly organised samadhi was not active. <\/p>\n

Dream developed a great accuracy & considerable coherence of successive scenes & incidents, but the names & human images belonged to present ego & its associations. <\/p>\n

\n\t\t\t==<\/p>\n

In Arogya there is a struggle with revived form of old malady. Assimilation does not advance. <\/p>\n

Saundarya is also stationary.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n810<\/i><\/p>\n

There seems to be a promise of recovered rapid realisation; but as yet there is no realisation. <\/p>\n

 <\/p>\n

\n\t\t\tJan 14th<\/sup><\/font><\/p>\n

After a struggle with resistance the effective tapas-siddhi began to work as yesterday. <\/p>\n

There are exceptions to its action of which the trikaldrishti becomes aware at the moment of tapatya. But this awareness is sometimes contradicted by a tapasic movement. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana. Arms, half hour. Defect of anima stronger, stiffness. <\/p>\n

\n\t\t\t==<\/p>\n

Return of Asamata in the forms of impatience, disbelief & duhkha. This came as usual from the unfulfilled promise of the Tapas & a violent repression of the siddhi. It is a direct denial of the suggestion made yesterday that the Samata is at last about to accomplish a complete finality and that rapid advance was about to return. <\/p>\n

\n\t\t\t==<\/p>\n

The period of asiddhi has now covered a whole fortnight, although for the most part (ie except in the body & in the rupa samadhi) it has taken the part more of an arrested siddhi than of any positive recoil. There have been movements of recoil, as in the samata today. <\/p>\n

\n\t\t\t==<\/p>\n

Darshana has gone back sometimes for a moment to the perception of the mere man in the Sarvam Brahman; but its normal pitch is now the Anandam J. A S [Jnanam Anantam Sarvam] Brahman as represented by the individual limited mental consciousness. <\/p>\n

The Darshana of KrishnaKali is no longer normal. <\/p>\n

\n\t\t\t==<\/p>\n

It is now, however, manifesting again holding in itself both the double Personality & the bhava of Purusha enjoying Prakriti. <\/p>\n

Stable scene & movements in scene in the jagrad antardrishta.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n811<\/i> <\/p>\n

Serious & unforeseen blow to the Kriti, received without any reaction except incertitude & loss of faith in the Kriti or rather admission of the possibility of being entirely misled in the conception of the future. <\/p>\n

\n\t\t\t==<\/p>\n

At night perfect swapnasamadhi. <\/p>\n

Intense, distinct & vivid vishayas, touch, hearing, taste, smell frequently repeated and well combined with rupa, with incident & with each other. <\/p>\n

Perfect stability of rupa continued into the jagrat antardarshi. <\/p>\n

Perfect coherent conversation <\/p>\n

Rich activity of forms, scenes & incidents. <\/p>\n

\n\t\t\t==<\/p>\n

The only defects that remain are insufficient prolongation of the continuities, inapplicability to use in life and imperfect memory after the samadhi is over.<\/p>\n

\n\t\t\t==<\/p>\n

Jagrad rupa & vishaya are now the only parts of the Vijnana which are not well advanced; though none are yet finally perfect in their ordinary action, except pure jnana. <\/p>\n

\n\t\t\t==<\/p>\n

Sharira & Kriti continue to be backward, & this backwardness exercises its reactionary effect on the other chatusthayas. <\/p>\n

\n\t\t\t==<\/p>\n

Nevertheless now that the first three chatusthayas & the sixth are taking form, the power can be more concentrated on these so that the final question may be more rapidly fought out <\/p>\n

 <\/p>\n

\n\t\t\tJan 15th<\/sup><\/font><\/p>\n

Clear & stable rupa on the background are now beginning to appear in bahirdarshi. <\/p>\n

\n\t\t\t==<\/p>\n

The period of dominant asiddhi seems to be over, since the obstruction in vijnana has proved ineffective. But the obstruction in Sharira & Kriti remains.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n812<\/i><\/p>\n

By the removal of the artificial obstruction of Asiddhi the Krishna Kali consciousness of the Anandamaya Purusha has been immediately normalised in all things & beings. <\/p>\n

The sense of being in all things & all things being in oneself has returned. <\/p>\n

The Devi envisages herself as the Ishwari though in conflict with her present world-form in order to purify & uplift it.<\/p>\n

\n\t\t\t==<\/p>\n


\nLipi-<\/i><\/p>\n

1 The object is faith in the tapas-siddhi. <\/p>\n

2 Myself testing the opposition. <\/p>\n

3 Honestly hopeful siddhi <\/p>\n

4 The enthusiastic faith is still obstructed by the unfaith in the tapas-siddhi of the Kriti.<\/p>\n

\n\t\t\t==<\/p>\n


\nUtthapana<\/i> <\/p>\n

Arms one hour, stiffness more pronounced, but defect of anima less effective. <\/p>\n

\n\t\t\t==<\/p>\n

Kamananda which had been dulled becomes once more active. <\/p>\n

\n\t\t\t==<\/p>\n

Animal forms appear on the background & attempt to be stable, also objects, but the latter especially are not fine or correct in their outlines. <\/p>\n

All kinds of forms & combinations are now so appearing as chhayas on the wall <\/p>\n

Stable clearness has heralded but as yet failed to establish itself. <\/p>\n

\n\t\t\t==<\/p>\n

In jagrad antardarshi entirely stable forms attended sometimes by entirely & long continuous action are now well-established & begin to be various, but are surrounded by an atmosphere of dimness which makes them appear entirely crude though otherwise complete & even quite perfect & definite in form. <\/p>\n

It is noticeable that continuous action here has a far better hold of the akasha & is far more firmly held by the vision than in swapnasamadhi.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n813<\/i> <\/p>\n

Perfect rupas begin to reappear in the bahirdarshi, but they are still momentary. <\/p>\n

\n\t\t\t==<\/p>\n

Sukshma Vak is again attempting to manifest in the bahirdarshi-<\/p>\n

\n\t\t\t==<\/p>\n

\nA struggle over the Tapas-siddhi continues-<\/p>\n

\n\t\t\t==<\/p>\n

\nPerfect rupa in bahirdarshi at night also, but momentary-<\/p>\n

\n\t\t\t==<\/p>\n

Tamasic nidra took again some hold, but not a strong hold. Dream was confused. The higher parts of samadhi did not appear. <\/p>\n

\n\t\t\t==<\/p>\n

On the whole a day of progress. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tJan 16th<\/sup><\/font><\/p>\n

Tapas-siddhi is still active, but usually against strong resistance. 80\u00ba is long suspended. <\/p>\n

\n\t\t\t==<\/p>\n

\nDream & samadhi are still under the shadow of the tamasic nidra; there was only
\none new outbreak, the inscription in antardarshi, <\/font>
\nnovae suae patriae percipere.
\n<\/i>The first two words were slightly deformed “nuovae suoae”. This inscription responded to nothing in the waking mind and was of the nature of Sruti. <\/p>\n

\n\t\t\t==<\/p>\n

Darshana varies between the perception of the lower Purusha in the individual, Anandamaya Brahmamaya, occupying Prakriti, & of the Lilamaya embracing & occupying all individuals. <\/p>\n

The latter is the normal perception, but slides back into the inferior view. The darshana of Krishnakali is replaced by the darshana of Purusha-Prakriti. <\/p>\n

\n\t\t\t==<\/p>\n

The Ishwaribhava has again given place to the Devibhava with the Kali force quiescent and almost absent.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n814<\/i><\/p>\n

There has therefore been no definite progress during the day, although certain signs for the Kriti are good. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana <\/p>\n

Arms–half hour. interrupted (diminished defect of anima) <\/p>\n

Neck 10 minutes (strong defect of anima)<\/p>\n

\n\t\t\t==<\/p>\n


\nSamadhi<\/i> <\/p>\n

Obstruction of tamasic nidra. <\/p>\n

 <\/p>\n

\n\t\t\tJan 17th<\/sup><\/font><\/p>\n

(1)
\n\t\t\tतत्त्वंपदर्थौ तृतीयेऽध्याये निरूपितौ यद्यपि तथाऽपि त्वंपदार्थो
\n\t\t\tनात्यन्तं निरूपितस्तदर्थमयं <\/span> पच्ममोऽध्याय
\n\t\t\tआरभ्यते | धातुः प्रसादोपायस्तत्र चतुर्थेऽध्याये निरुपितः |<\/span><\/p>\n

\n\t\t\t==<\/p>\n

The nature & the person have been formed in the [ ]6<\/sup>
\nfirst<\/span> three chatusthayas, but not being sufficient the fifth is now being pressed. The means of purification of the matter is being pursued in the fourth. <\/p>\n

(2)
\n\t\t\tस एष संप्रसादोऽस्माच्छरीरात्समुत्थाय
\n\t\t\tपरंज्योतिरुपसंपद्य स्वेन रूपेणाभिसंपद्यते |<\/span><\/p>\n

This is the means. (
\n\t\t\tततो न रोगादिभयमित्याह<\/span> ) <\/p>\n

(3)
\n\t\t\tप्रथमयोगप्रवृत्तेश्र्चिन्हानि दर्शयति लघुत्वमित्यादि <\/span> <\/p>\n

(4)
\n\t\t\tशिवां गिरित्र तां कुरु मा हिंसीः पुरुषं जगत् |<\/span> <\/p>\n

\n\t\t\t==<\/p>\n

The vijnana is gradually reasserting the Affirmations, but against a strong opposition. <\/p>\n

\n\t\t\t==<\/p>\n

This month has been a reassertion of the Dwayavin consciousness ending in the possession of a world unity in which two forces of the same Being are at strife, both directed by the Ishwara. <\/p>\n

\n\t\t\t==<\/p>\n

The attitude of continual struggle with the adverse forces is<\/p>\n

 <\/p>\n

\n\t\t\t6<\/sup> <\/font>
\nMS <\/font> <\/i>the<\/font>  <\/p>\n

\n

\n


\n815<\/i> <\/p>\n

being established in the consciousness. Tapatya is constant against a heavy obstruction. <\/p>\n

\n\t\t\t==<\/p>\n

St. <\/p>\n

\n\t\t\tविश्र्वस्यैकं परिवेष्टितारमीशं तं ज्ञात्वाऽमृता
\n\t\t\tभवंति |<\/span><\/p>\n

 <\/p>\n

That is, the surrounding consciousness has to be normally felt as the Lord and not only as the continent & material & determining substance. This consciousness of the Lord is resisted by the Asiddhi; all the rest is well established in the Darshana. <\/p>\n

\n\t\t\t==<\/p>\n

80\u00ba is again manifesting itself. <\/p>\n

Exact fulfilment is also manifesting itself. <\/p>\n

Both, however, are as yet exceptions to the general rule of strong & often successful resistance. <\/p>\n

\n\t\t\t==<\/p>\n

Ananda is once more occupying the system. <\/p>\n

\n\t\t\t==<\/p>\n

The different physical Anandas are again at work in entire spontaneity & with strong intensity. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana of the arms, half an hour vertical, strong denial of Anima; afterwards, medial between horizontal & vertical, half an hour. In the latter laghima is exceedingly strong; but there is a subsequent reaction in the shoulders. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana of legs; medial, 6 minutes only. <\/p>\n

Of left leg, horizontal, 15 minutes.<\/p>\n

\n\t\t\t==<\/p>\n


\nSwapna-samadhi<\/i> <\/p>\n

Two visions of actualities, living people, existing scenes. <\/p>\n

\n\t\t\t==<\/p>\n

\nThe recovering Arogya was again attacked and pushed back. With the exception of
\nAnanda, Sharira generally fails to advance. Ananda itself is only recovered, not
\nadvanced-<\/p>\n

\n\t\t\t==<\/p>\n

Madhura dasya is restored. <\/p>\n

Vani is free & dominant.  <\/p>\n

\n

\n


\n816<\/i><\/p>\n

\nJan 18th<\/sup><\/font><\/p>\n

\nA new formation can be felt, marked for the moment by a great intensifying of
\nMahaluxmi and a mergence in her of Mahakali-<\/p>\n

\n\t\t\t==<\/p>\n

\nLipi-<\/p>\n

1. Rapidly telepathy is growing definite <\/p>\n

2. There is a little result in the immediate futurity; in the remote there is the period of great results. <\/p>\n

\n\t\t\t==<\/p>\n

The satyam is restored, but still lacks the definitive & decisive ritam. It is a satyam of telepathy, not of the pure trikaldrishti. <\/p>\n

There is a similar satyam, without definitive ritam, of the Tapas. <\/p>\n

The satyam has a firmer ritam than before, but it is a ritam of telepathy & of manomaya forces, not vijnanamaya. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana of the arms–one hour & a half–increased laghima besieged by defect of anima. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana of legs, medial, 10 minutes. <\/p>\n

\n\t\t\tLeft leg, horizontal, 18 minutes-<\/p>\n

Neck, 5 minutes.<\/p>\n

\n\t\t\t==<\/p>\n

Madhura dasya is well-established, but there is no action of Mahakali. <\/p>\n

\n\t\t\t==<\/p>\n

There is however a movement towards the fusion of the Mahakali & Mahaluxmi bhavas in the Anandamaya Tapas & Premamaya Virodha. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tJan 19th<\/sup><\/font><\/p>\n

There is no rapid or definite progress except in Darshana, where the Ishwaradarshana has become normal & the consciousness even when pulled back for a time to the simple Brahmadarshana, reverts naturally to the Siddhi. <\/p>\n

The vivid personality of Krishna Kali is not yet normal in  <\/p>\n

\n

\n


\n817<\/i> <\/p>\n

the darshana, but Purusha-Prakriti comes easily & is always there implied. <\/p>\n

It is noticeable that as in former times the morning brings a reversion to the asiddhi. Today the reversion is determined and powerful. <\/p>\n

Its main object now is to prevent the ritam in the knowledge & tapas by besieging the mind with the agitated struggle & errors of the nervous & physical mentality.<\/p>\n

\n\t\t\t==<\/p>\n

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

Arms. 1 hour 45 minutes. Afterwards strong reaction in left shoulder <\/p>\n

Back–ten minutes <\/p>\n

Neck–half an hour. <\/p>\n

\n\t\t\t≡≡<\/font><\/p>\n

Karma of scholastic work has been begun with some initial steadiness (study of Rig Veda). <\/p>\n

\n\t\t\t==<\/p>\n

The poise of the Siddhi was restored during the morning, but the force of it is absent. <\/p>\n

Utthapana increased. <\/p>\n

General Ananda has become settled. <\/p>\n

At the same time there is a lassitude with regard to the Kriti. <\/p>\n

The Tapas is more firm on Sharira. <\/p>\n

 <\/p>\n

\n\t\t\tJan 20th<\/sup><\/font> <\/p>\n

Utthapana. <\/p>\n

Legs 15 minutes–defective still, though improved <\/p>\n

Arms 2 hours–pranic defect in the first hour, strong reaction after cessation, strain manifested in muscles of the back & loins. Laghima effective, but not mahat. <\/p>\n

\n\t\t\t==<\/p>\n

The consciousness of the cosmic Purusha-Prakriti confirms itself always; but belongs to an inferior plane, not to the Vijnana or the Ananda. There is no satisfaction to the Will or to the Mahakali element.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n818<\/i><\/p>\n

The same state of the Siddhi continues. <\/p>\n

\n\t\t\t==<\/p>\n

Work on the Veda continues. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tJan 21st<\/sup><\/font><\/p>\n

The samata continually deepens. <\/p>\n

\n\t\t\t==<\/p>\n

\nUtthapana-<\/p>\n

Arms 1 hour and a half. <\/p>\n

\n\t\t\t==<\/p>\n

No definite progress, but the Ishwaradarshana deepens & fortifies itself. <\/p>\n

 <\/p>\n

\n\t\t\tJan 22d<\/sup><\/font><\/p>\n

Samata is now very strong & has converted itself into a more or less dense Ananda.<\/p>\n

\n\t\t\t==<\/p>\n

Ishwaradarshana is also very strong & spontaneous. A little smarana is now all that is needed. <\/p>\n

\n\t\t\t==<\/p>\n

The same process of deepening & final basing is in process with regard to the Shakti. Along with this movement Mahakali is again emerging out of Maheshwari-Mahaluxmi-Mahasaraswati. <\/p>\n

\n\t\t\t==<\/p>\n

Rupa in jagrad is resuming activity after a long dullness. There is no disposition in the nature towards personal tapas of the Will, but only towards tapas of the action in the body. <\/p>\n

\n\t\t\t==<\/p>\n

St. <\/p>\n

\n\t\t\tमहे नो [ अद्य बोधयोषो ] राये दिवित्मती <\/span><\/p>\n

\n\t\t\t==<\/p>\n

Lipi again active in the Swapnasamadhi, but only partially coherent.<\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\t7<\/sup> <\/font>
\n\t\t\tMS<\/font><\/i>
\n\t\t\tअद्योषो बोधय <\/span> <\/p>\n

\n

\n


\n819<\/i> <\/p>\n

Utthapana. Arms 1 hour. <\/p>\n

\n\t\t\t==<\/p>\n

Work for the Review. <\/p>\n

\n\t\t\t==<\/p>\n

The activity of Vijnana is re-forming, but not yet in possession. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tJan 23d<\/sup><\/font><\/p>\n

Utthapana. <\/p>\n

Arms–1 hour 25 minutes. <\/p>\n

Neck–35 minutes. <\/p>\n

\n\t\t\t==<\/p>\n

In the struggle between Arogya & Roga the latter had reaffirmed itself in the blood with great vehemence. It seems now to be again subsiding under the pressure of the Aishwarya.<\/p>\n

\n\t\t\t==<\/p>\n

\n\t\t\tयज्ञस्य वो रथ्यं विश्पतिं होतारमक्तरतिथिं विभावसुं |
\n\t\t\t<\/span><\/p>\n

\n\t\t\tशोचञ्धुष्कासु हरिणीषु जर्भुरव्दृषा केतुर्यजतो
\n\t\t\t[द्यामशायत] ||<\/span><\/p>\n

\n\t\t\t==<\/p>\n

The Mahakali element increases in the energy, but has yet no faith in the result of its thought or its action. It maintains udasinata & nati, but not an active attitude of tapatya. <\/p>\n

\n\t\t\t==<\/p>\n

The swapnasamadhi again became active, but jagrat state of the mind in swapna is not very firm. <\/p>\n

\n\t\t\t==<\/p>\n

Veda continues. <\/p>\n

\n\t\t\t==<\/p>\n

The Vijnana acts sometimes, but it is still usually the unenlightened physical consciousness which is dominant.<\/p>\n

 <\/p>\n

\n\t\t\t8<\/sup> <\/font>
\n\t\t\tMS<\/font><\/i>
\n\t\t\tद्यामवाशयत् <\/span> <\/p>\n

\n

\n


\n820<\/i><\/p>\n

\n[<\/font>Here resumes the notebook set aside on 6 January<\/i>] <\/p>\n

 <\/p>\n

\n\t\t\tJan 24th<\/sup><\/font><\/p>\n

The intermediate record has been kept in a separate book (2d<\/sup>
\n\t\t\tto 23d<\/sup>). <\/p>\n

Throughout the month there has been an encroachment by Asiddhi on Siddhi which became strongest between the 16th<\/sup> & 23d<\/sup> <\/p>\n

The result has been an entire confirmation of samata & sama Ananda, followed by a revival of Shakti on the basis of entire samata and, now commencing[,] a revival of Vijnana on the same basis. <\/p>\n

\n\t\t\t==<\/p>\n

The defect of last year’s siddhi was the survival of a Tapas & Tapatya which responded too eagerly to sakama suggestions from outside. For this reason it was necessary to obscure the siddhi in order to assure entire titiksha, udasinata and nati of all favourable or adverse results, pleasant or unpleasant experiences. Especially, the Ananda of success & failure, truth & falsehood has been secured against the constant denial opposed to them by this recoil. <\/p>\n

\n\t\t\t==<\/p>\n

On the other hand a temporary abandonment of Tapatya and Mahakali bhava and an all-prevailing incertitude amounting to ill-faith was brought back by the necessities of this movement. <\/p>\n

Arogya has been thrown back violently & Sharira generally retarded. <\/p>\n

\n\t\t\t==<\/p>\n

The Ishwaradarshan is now securely normalised with the Krishna Kali Ananda, Guna & Jnana as its contents. <\/p>\n

This is the first chatusthaya (Brahma) entirely satisfactory in its finality. Only intensity of bhava and fullness of detail have to be added, but this depends partly on the progress in other chatusthayas. <\/p>\n

\n\t\t\t==<\/p>\n

Samata is also final, but still vibrates sometimes momentarily to the touch of tamasic asamata.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n821<\/i> <\/p>\n

Shakti is not final for want of faith, but force of madhura dasya has greatly increased. <\/p>\n

\n\t\t\t==<\/p>\n

The Affirmations of the Anandamaya Ishwara, the madhura dasya & the submission to all bhoga are now ready for their perfection. <\/p>\n

Those of the Anandamaya as continent & Ananda as base follow upon these, but the free & joyous Tapas & Prakasha as base depend upon the fullness of the Ritam & Satya Brihat Affirmations. <\/p>\n

\n\t\t\t==<\/p>\n

The two other Affirmations are still held back. <\/p>\n

\n\t\t\t==<\/p>\n

For the results in Vijnana, Sharira & Kriti it is necessary to await the emergence of these siddhis. <\/p>\n

\n\t\t\t==<\/p>\n

In Swapnasamadhi the full hold of stability & continuity on the Akasha; but not the full play of the jagrat in swapna. <\/p>\n

 <\/p>\n

\n\t\t\tJan 25th<\/sup><\/font><\/p>\n

Utthapana. Arms
\n\t\t\t3<\/sup>\/4<\/sub>
\nhour;<\/span> interrupted.<\/p>\n

\n\t\t\t==<\/p>\n

The energy is now more fixed upon action than on Yogasiddhi. Work before which soon wearied out the body is now being pursued with tenacity and lines of effort that seemed formerly to be constantly broken & lead to nothing begin to prepare their fulfilment. <\/p>\n

\n\t\t\t==<\/p>\n

The Veda is taken up in two parts–Vamadeva’s hymns on which notes are being taken from Sayana & the Ninth Book which is being copied and annotated. <\/p>\n

\n\t\t\t==<\/p>\n

The work of the Review must now be systematised as also the preparation of a statement of the Yoga–<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n822<\/i><\/p>\n

The rest of the siddhi does not advance, but the first & sixth chatusthayas are maintained.<\/p>\n

\n\t\t\t==<\/p>\n


\nSharira<\/i> <\/p>\n

The advance in Arogya has again been checked. <\/p>\n

\n\t\t\t==<\/p>\n

Ananda cannot normalise continuity because of the check to Arogya. <\/p>\n

\n\t\t\t==<\/p>\n

There is no progress in Saundarya. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tJan 28th<\/sup><\/font><\/p>\n

The last two days have been chiefly occupied with work & the Vijnana has been left inactive for the most part except in its dispersed action. <\/p>\n

A slight depression in the superficial Samata is observable this morning; but the Vijnana is reviving its activity.<\/p>\n

Ishwaradarshana remains firm. <\/p>\n

The difficulty now experienced is with regard to the Tapas. The mind is unwilling to accept the effort of imperfect Tapas & no other manifests. There is also an entire uncertainty with regard to the Kriti & all things concerning the life & the lifework. <\/p>\n

\n\t\t\t==<\/p>\n

St. <\/p>\n

\n\t\t\tइमं नु मायिनं हुव इंद्रमीशानमोजसा |<\/span><\/p>\n

\n\t\t\t            
\n\t\t\tमरुत्वंतं न [ वृज्मसे ] |<\/span><\/p>\n

\n\t\t\tअयमिंद्रो मरुत्सखा वि वृत्रस्याभिनच्छिरः |<\/span><\/p>\n

\n\t\t\t           
\n\t\t\tवज्रेण शतपर्वणा ||<\/span><\/p>\n

\n\t\t\t==<\/p>\n

By this it seems to be indicated that the mental activity of the Tapas has to be admitted and used to destroy the obstruction.<\/p>\n

\n\t\t\t==<\/font><\/p>\n

 <\/p>\n

\n\t\t\t9<\/sup> <\/font>
\n\t\t\tMS<\/font><\/i>  ओजसे
\n\t\t\t<\/span><\/p>\n

\n

\n


\n823<\/i> <\/p>\n

At present there are all sorts of brilliant formations of the nervous mentality which seem to have no sanction from the luminous mind <\/p>\n

\n\t\t\t==<\/p>\n

The action of the Vijnana is being resumed where it left off. There is occasional 80\u00ba but ordinarily resistance and imperfect result or delayed result, sometimes no apparent result. <\/p>\n

What is now being attempted is the sustained and even obstinate action of the Tapas without regard to result and into this action the introduction of the united power & knowledge. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana <\/p>\n

Arms. an hour and a half.<\/p>\n

\n\t\t\t==<\/p>\n


\nSamadhi<\/i> <\/p>\n

During the last few days samadhi & coherent dream have asserted themselves partially, with all their right circumstances & gains (except the jagrat); but there is still a dominant
\n<\/font>Ashasti<\/i>, if not so strong an
\n<\/font>abhisastih.<\/i><\/p>\n

\n\t\t\t==<\/p>\n


\nSharira<\/i><\/p>\n

In Arogya at present the struggle seems to be turning again in favour of the siddhi. <\/p>\n

\n\t\t\t==<\/p>\n

Physical energy is more consistent but directed chiefly towards the support of brain work.<\/p>\n

\n\t\t\t==<\/p>\n


\nVijnana<\/i> <\/p>\n

Aishwarya works again in immediate surroundings, but is not more advanced in effectuality. <\/p>\n

\n\t\t\t==<\/p>\n

There is this time no sudden & powerful revival of the Siddhi, but only a slow movement of recovered activity. <\/p>\n

The finality, however, is greater in everything connected with the subjectivity.  <\/p>\n

\n

\n


\n824<\/i><\/p>\n

\nJan 29th<\/sup><\/font><\/p>\n

\n <\/p>\n

\n\t\t\tएवा नो अग्ने अमृतेषु पुवर्य धीष्पीपाय बृहद्दिवेषु मानुषा |<\/span><\/p>\n

\n\t\t\tदुहाना धेनुर्वृजनेषु कारवे त्मना शतिनं पुरुरूपमिषणी
\n\t\t\t||<\/span><\/p>\n

\n\t\t\tवयमग्ने अर्वता वा सुवीर्यं ब्रह्मणा वा चितयेमा
\n\t\t\tजनानति | <\/span><\/p>\n

\n\t\t\tअस्माकं द्युन्ममधि पच्ञ कृष्टिषु उच्चा स्वर्ण
\n\t\t\tशुशुचीत दुष्टरं ||<\/span><\/p>\n

\n\t\t\t==<\/p>\n

Script <\/p>\n

Although the opposition seems to be strong, the force of the siddhi is stronger. It has already asserted itself entirely in the first, mainly in the second, entirely in the sixth chatusthaya. Except for deficient faith in the life, which is really a deficient knowledge, it holds the subjectivity. It has now to conquer the subjectiveobjective and this it is steadily doing in spite of all reverses & retardations. <\/p>\n

\n\t\t\t==<\/p>\n

The power on the immediate surroundings showed itself throughout the morning extremely effective in spite of all resistance sometimes compelling results subjectively, sometimes, where the subjective object resisted by the creation of circumstances which physically induced or compelled the necessary action. There was only one instance of failure. <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana <\/p>\n

\n\t\t\tArms–1 hr. 15 minutes-<\/p>\n

Legs–5 minutes only. <\/p>\n

\n\t\t\t==<\/p>\n

Samadhi. <\/p>\n

Swapna Samadhi is trying to get rid of the Ashasti <\/p>\n

 <\/p>\n

\n\t\t\tJan 30th<\/sup><\/font> <\/p>\n

The Dyumna or luminous power (rajas, rochana) is established in the Bhuvar, it is now being established in the Divah. The energy is ready in the active nervous power and in the soul-thought (suviryam arvatá<\/font> . . brahmaná<\/font>) although manifest chiefly in the work of knowledge, thought, writing etc, not in the things of Prithivi, the objective world. It is here that the mental thought  <\/p>\n

\n

\n


\n825<\/i> <\/p>\n

\n\t\t\t(धीर्मानुषा) nourished by the ideal (बृहद्दिवेषु) is yielding its
\n\t\t\tfull results. <\/p>\n

\n\t\t\t==<\/p>\n

\n\t\t\t<\/p>\n

\n\t\t\t==<\/p>\n

The activity is now great in the intuitional field of the intellect, but concentrated chiefly on the Veda etc. <\/p>\n

\n\t\t\t==<\/p>\n

The first line refers to the recent passive activity of the Aishwarya from which the nervous force & anandamaya movement (aswa and ratha) have been excluded in order that they may be replaced now by the right aswa & ratha.
\n\t\t\tThis is the new action for Indra who with the Shakti in him is to
\n\t\t\tconquer the opposition & bring in the varied bright activity of the
\n<\/font>swarvatir
\napah.<\/i> <\/p>\n

\n\t\t\t==<\/p>\n

This is already being done today, the activity of the luminous mind being extended beyond the jnana & literary work to the trikaldrishti, but as yet insecurely & incompletely. <\/p>\n

 <\/p>\n

\n\t\t\tFeb. 1st<\/sup><\/font><\/p>\n

1. The Reference of the 29th<\/sup>
\nrepeated.<\/span><\/p>\n

2. Finally in the third Rik. <\/p>\n

\n\t\t\t==<\/p>\n

The day has chiefly been devoted to work of Sahitya & Veda. A great capacity for large quantities of work swiftly done is being now manifested. <\/p>\n

There is an attempt also at the primary utthapana in the shape of diminished sleep and the rejection from the physical system of fatigue and exhaustion; but this applies at present only to brainwork, not to physical activity. <\/p>\n

\n\t\t\t==<\/p>\n

In samadhi there is a strong tendency to the development of sukshma Vak, but as yet this is normal only in isolated sentences and  <\/p>\n

\n

\n


\n826<\/i><\/p>\n

when there is concentration in the jagrat or without concentration in the swapnasamadhi. <\/p>\n

\n\t\t\t==<\/p>\n

The Kriti is not yet favourable in exterior results & circumstances, only a difficult defence of the Sati. <\/p>\n

\n\t\t\t==<\/p>\n

Each part of the Kriti has its own difficulties and when these are brought forward & seem to be accumulated in an unsurmountable obstruction, the faith falters or is eclipsed. <\/p>\n

\n\t\t\t==<\/p>\n

Samata remains undisturbed, only there is still uneasiness & occasionally a subtle depression in the bodily consciousness, but much less palpable than formerly. <\/p>\n

 <\/p>\n

\n\t\t\tFeb 2d<\/font><\/p>\n

Utthapana Arms 1 hour. <\/p>\n

\n\t\t\t==<\/p>\n

The vijnanamaya plane manifests in the thought & trikaldrishti, but as yet there is no constant well formed action. <\/p>\n

\n\t\t\t==<\/p>\n

Swapna samadhi is sometimes active, but here also it is only a scattered activity of details. In jagrad there is no activity except of imperfect figures except in chitra & sthapatya. <\/p>\n

\n\t\t\t==<\/p>\n

The progress of Sharira has long been discontinued. <\/p>\n

\n\t\t\t==<\/p>\n

In jagrat samadhi vak is acquiring greater force and perfect rupa, unstable, is more frequent. <\/p>\n

\n\t\t\t==<\/p>\n

Poetry resumed with more power. <\/p>\n

\n\t\t\t==<\/p>\n

There is a pause before the deficient parts of the third chatusthaya declare themselves & until they declare themselves, the organised action of the chatusthaya cannot manifest itself.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n827<\/i> <\/p>\n

The powers of obstruction, always, are not broken, but merely pushed backward. Rapidity, so often promised and on the point of realisation, is still unrealised. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tFeb 3d<\/sup><\/font><\/p>\n

There is a general increase of the siddhi in the vijnana, but not as yet anything decisive. <\/p>\n

\n\t\t\t==<\/p>\n

In swapna samadhi there is a movement towards utility, but nothing as yet of any value. <\/p>\n

\n\t\t\t==<\/p>\n

There is some relaxation in the physical force of the body for work <\/p>\n

 <\/p>\n

\n\t\t\tFeb 4th<\/sup> 5th<\/sup><\/font> <\/sup><\/p>\n

The same condition continues <\/p>\n

\n\t\t\t==<\/p>\n

Utthapana of arms daily for an hour or two. <\/p>\n

\n\t\t\t==<\/p>\n

The struggle in Arogya continues.<\/p>\n

\n\t\t\t==<\/p>\n

Kriti is still undecided. <\/p>\n

\n\t\t\t==<\/p>\n

Samadhi fluctuates; jagrat is mostly inactive, but vak becomes more & more spontaneous & sthula. <\/p>\n

\n\t\t\t==<\/p>\n

Karma of sahitya is alone pronouncedly active. Veda, poetry, Aphorisms. <\/p>\n

 <\/p>\n

\n\t\t\tFeb 6th<\/sup><\/font><\/p>\n

1. Successively, in order, thence, afterwards. <\/p>\n

2. We can begin then with this concentration and a constant consecrating of ourselves. . . For the first movement.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n828<\/i><\/p>\n

The concentration indicated is a movement no longer of personal effort, but of a sort of will from below evoking an action from above. <\/p>\n

The result is a slow redevelopment of the beginnings of organised Vijnana.<\/p>\n

 <\/p>\n

\n\t\t\t[<\/font>Half a page left blank.<\/i>]<\/p>\n

 <\/p>\n

\n\t\t\tFeb 25th<\/sup><\/font> <\/p>\n

The record has been suspended because of an almost entire suspension of all progress in which the hostile forces have seemed to take possession and only the literary & intellectual activity has continued to progress. In this field the perceptive intuition & creative interpretation grow in force. <\/p>\n

Roga has been very powerful & violent. <\/p>\n

Sharira has been practically suspended.<\/p>\n

Kriti is a struggle in which minor points are gained, the great lost or left undecided or even if won are not decisive. <\/p>\n

The one definite advance is in antardrishta where forms & vak are now perfect and sometimes stable, but this is when they come spontaneously, not when they are commanded. <\/p>\n

Nevertheless there is progress, as now appears. First, the personal effort, view etc are more & more merged in the All. Action & thought & perception come more & more out of the All. Self is more and more identified with the All & proceeds out of it in its becomings rather than stands separate within it. <\/p>\n

Secondly, telepathy & intuition are far more developed than before. Decisive intuition is fortified though not yet dominant. <\/p>\n

Thirdly, the power of work without choice, steady, nishkama, proceeding out of Sat & Tapas of Sat is infinitely increased. <\/p>\n

 <\/p>\n

\n\t\t\tFeb 27th<\/sup><\/font><\/p>\n

The atmosphere of the Asiddhi still hangs heavy upon the system. Roga persists though the tide is receding. Sraddha finds no food to grow upon.  <\/p>\n

\n

\n


\n829<\/i> <\/p>\n

\n\t\t\tस सुतः पीतये वृषा सोमः पवित्रे अर्षति <\/span><\/p>\n

\n\t\t\t                    
\n\t\t\tविन्घन् रक्षांसि देवयुः |<\/span><\/p>\n

 <\/p>\n

The opposition is now no longer from Vritra, Vala, the Dwayavins, but from the Nidah & the Rakshas,–in reality however from the Rakshas giving the others their opportunity. <\/p>\n

\n\t\t\t==<\/p>\n

After a long interruption Kamananda is beginning again to be active. <\/p>\n

\n\t\t\t==<\/p>\n

In Samadhi the antardrishta and swapna are both perfect, except (1) for lack of long continued samadhi, (2) for lack of life utility.<\/p>\n

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

805 Tapas-siddhi seems to be preparing its movement rather than to be actually advancing. == The dasya of Mahakali-Mahasaraswati with the Mahalakshmi tinge is now…<\/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-1823","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\/1823","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=1823"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1823\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1823"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1823"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1823"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}