{"id":1830,"date":"2013-07-13T01:37:42","date_gmt":"2013-07-13T01:37:42","guid":{"rendered":"http:\/\/localhost\/?p=1830"},"modified":"2013-07-13T01:37:42","modified_gmt":"2013-07-13T01:37:42","slug":"37-1-januaryto27-february-1915-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\/37-1-januaryto27-february-1915-vol-10-record-of-yoga","title":{"rendered":"-37_1 JANUARYto27 FEBRUARY 1915.htm"},"content":{"rendered":"
\n\n\n
\n

\n


\n1 JANUARY \u00ad 27 FEBRUARY 1915<\/font><\/b><\/p>\n

\n\t\t\t <\/font><\/p>\n

\n\t\t\tJanuary.<\/font><\/p>\n

\n

\n<\/p>\n

During December the advance has been chiefly in the third and sixth chatusthayas. <\/p>\n

In the first, Asiddhi has been reduced to an occasional phys- ical depression of the sukham which does not affect the being generally but only the nervous & physical layers of the physical consciousness. As a rule the full samata operates. <\/p>\n

Positive Ananda is sometimes deficient. Asiddhi does not bring revolt, but only a temporary failing of positive Ananda and a depression of force and faith. <\/p>\n

Everything being now seen as the play of the Lilamaya Krish- na, revolt is no longer possible. It is also seen that all forces, all experiences act & occur, succeed & fail in pursuance of his self- fulfilment in the world. It is only in the relations of the Lilamaya with the Jiva that there is a defect, positive harmony proceeding by ignorance, uncertainty, some unfaith. <\/p>\n

This renders itself by a defect of the second chatusthaya. Faith in the Yogasiddhi does not really falter except in relation to the Saundaryam. An increasing rapidity & sureness & safety, (dhananam satih), is acknowledged. But the decisive knowledge & effectivity being insufficient, faith in the entire rapidity is insuffi- cient, faith in the Kriti grows, but is troubled by doubts. <\/p>\n

Hence, the Ishwarabhava cannot fix itself & brings with it a<\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tThe Record for 1 \u00ad 6 January 1915 was kept in the notebook in use since 29 \u00ad 30
\nSeptember 1914. Between 2 and 23 January an “intermediate record” was kept in
\nanother notebook. There are entries for 2 \u00ad 6 January in both records; these contain
\nsome repetitions.– Ed.<\/font><\/i>  <\/font><\/p>\n

\n

\n


\n780<\/i><\/p>\n

general laxity of the Virya and Devibhava. Nevertheless the faith & the Ishwarabhava grow steadily. <\/p>\n

In the third chatusthaya satyam brihat has extended itself to the trikaldrishti, telepathy & tapas-siddhi, but have not yet been converted into the full ritam. Ritam is being organised, but is self- constructive rather than transcendently decisive. Therefore it lacks mastery & selfconfidence and fullness. <\/p>\n

The defect is in tapas-siddhi. There is the play of forces, the acceptance of all forces, the effectivity of tapas in the end. But the balance wavers continually; the tapas effects itself through a struggle of mutual adaptation on the level of this action, not by union with a mastering will that transcends the action. <\/p>\n

This defect is dependent on a defect in KrishnaKali relation & related to the defect of the faith & Ishwarabhava. <\/p>\n

Swapna Samadhi has conquered all its difficulties and has now only to organise itself finally for steady manifestation and definite ritam and utility. In jagrat there is manifestation of all sorts of forms, but not yet a victorious hold of stable clearness on the Akasha. <\/p>\n

Sharira is still in full struggle to manifest & organise itself. <\/p>\n

Ananda has arranged all its terms, but cannot yet deploy them in a sure & normal continuity. Recurrence is established varying in frequency & stability in the different terms, but continuity is still prevented. <\/p>\n

Arogya advances slowly. It has got rid of the permanence of cer- tain affections & of all but the last remnants of their recurrence, but it is not yet sure of the non-return of rogas that have been expelled but not destroyed,–as instanced by the eye-affection. Assimilation still repeats the old see-saw between excessive consolidation and jalya-tejomaya dissolution. The Will for right assimilation does not succeed. The chakra makes advances in certain details, but not any organised advance. Will is effective slowly or swiftly in temporary movements. <\/p>\n

Utthapana has abandoned the attempt at self-fulfilment by tapasya. But the exclusion of defect of anima by Will is not yet sufficiently advanced to replace tapasya. <\/p>\n

Saundarya is still held back. The body is prevented from  <\/p>\n

\n

\n


\n781<\/i> <\/p>\n

obeying the Will. There is only a predominant, but slow and uncertain advance in some details.<\/p>\n

Kalikrishna is manifest & established in the completed Brah- madarshana; but there is need of smarana still. As soon as there is smarana, there is complete darshana, but emerging out of the incomplete darshana in which Ananda is involved, not dominant & Krishna concealed by the extended Brahman. <\/p>\n

In the person Kali is organised in the Maheshwari-Mahaluxmi- Mahasaraswati combination, the second element as yet insufficient, but the dominant Mahakali is occasional only, the normal bhava being the contained and dominated Mahakali. <\/p>\n

This again is due to the gulf that still remains between the Purusha & the Shakti. The Purusha is the dominant Krishna, bala, Balarama-Aniruddha; but the Prakriti does not always feel the full- ness of the tertiary dasya & the actual presence of the bhava of madhura-dasya. Hence the Ishwara is recognised, but the Devi is not yet Ishwari by expressing the dominant will of the Ish- wara. <\/p>\n

Hence karma is not yet manageable. Sahitya is powerful & effective, but hampered by the sluggish response of the physical instrument. Dharma grows in strength, but is not yet easy & sure except in certain persons & movements & there not with sufficient force. Kriti is struggling slowly to emerge, but is still enveloped. <\/p>\n

Kama is growing continually in bhava, but awaits the Sharira- siddhi.<\/p>\n

Shuddhi-Mukti-Bhukti are imperfect only by the imperfect physical response. Siddhi moves forward steadily & surely, but is not yet victorious. <\/p>\n

 <\/p>\n

For January the development of ritam, the entire union of KrishnaKali in the madhura dasya, the organisation for life & action of the three first chatusthayas & the fullness & force of the completed chatusthayas seem to be indicated. <\/p>\n

The struggle is now in Sharira and Karma. Ananda is assured, but its organisation has to be completed by continuity. Arogya has to conquer the obstacles to perfect sati & victorious fulfilment. Utthapana has to conquer defect of anima. Saundarya has to break  <\/p>\n

\n

\n


\n782<\/i><\/p>\n

down the wall of physical inadaptability. It is not clear how much of this can be done in the month of January. <\/p>\n

The progress possible in Karma is still more obscure. . A great development in Sahitya & Dharma is possible. Kriti is enveloped in doubt. Kama waits on Sharira. <\/p>\n

Probably the resistance will finally break down, if not com- pletely, in January February. <\/p>\n

 <\/p>\n

\n\t\t\tJan 1st ..<\/font> <\/p>\n

The day begins with a struggle as a result of which it is decided that no sadhana is necessary for the development of the ritam. The attempt at direct sadhana results in a return of old conditions and old defects. <\/p>\n

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

T3<\/sup>
\n[trikaldrishti,<\/span> telepathy and tapas-siddhi] is now proceed- ing normally. The main movement is towards the substitution of Ishwarabhava in the tapas-siddhi for the attitude of effort and aim of the Devi. <\/p>\n

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

In Rupa also the old tendency to compel by tratak imperfect figures to become perfect, is from today abandoned. The imperfect figure is only an indication of the Drishti working upon the physical akasha to open it to the physical vision. . The Drishti will do its own work unaided by trataka. <\/p>\n

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

Ananda also must be left to perfect itself. <\/p>\n

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

Sadhan is still needed in the rest of Sharira, but sadhan only of the discerning Will.<\/p>\n

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

 Lipi<\/p>\n


\nBy the <\/i>faith<\/p>\n


\nTrikaldrishti<\/i> <\/p>\n

Vague intimation that S [Saurin] & others would return about 11.30 pm. They came at 11.22–<\/p>\n

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

\n

\n


\n783<\/i><\/p>\n


\nAnanda<\/i> <\/p>\n

Shuddha Ananda with Kama & Premananda inherent in it is beginning to dominate Chidghana-Ahaituka.<\/p>\n


\nRupa<\/i> <\/p>\n

Stable rupa partially distinct at night. Perfect rupa with initial stability occurs occasionally.<\/p>\n

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


\nKrishnaKali<\/i> <\/p>\n

The Ishwara is beginning finally to dominate all the action. There is always tertiary dasya, but it is generally void of the madhu- ra. The madhura is now about to establish itself as the normal bhava. <\/p>\n

This is evident in the darshana of external objects and there it comes automatically. It is less easy in the internal darshana. <\/p>\n

Kali is now everywhere revealed in the bhava of the madhura dasi dominated by Krishna & ministering to his bhoga. <\/p>\n

This bhava is becoming by a secondary motion more normal in the internal darshana–<\/p>\n

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


\nT3<\/sup><\/i><\/p>\n

The decisive trikaldrishti is becoming more frequent & better justified in its frequency<\/p>\n

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


\nKriti<\/i> <\/p>\n

Kriti is manifesting tongues of potentiality, but at present it is action without any certain result.<\/p>\n


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

In swapna samadhi lipi is still subject to a certain incoherence, ordinarily. Coherence of phrases is common. <\/p>\n

 <\/p>\n

St. [Sortilege] <\/p>\n

1. The airship <\/p>\n

2. Matches <\/p>\n

3. safety.<\/p>\n

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

\n

\n


\n784<\/i><\/p>\n


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

Ananda was recurrent, not continuous. There was frequently a physical obstruction. <\/p>\n

Arogya also does not advance beyond the point already at- tained. <\/p>\n

There was no utthapana<\/p>\n

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


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

Samadhi at night was unproductive. <\/p>\n

Dream was confused and entirely occupied with present asso- ciations.<\/p>\n

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


\nSiddhi<\/i> <\/p>\n

The movement just now has reverted to the condition of ob- scured and disaggregated progress with preparation behind the veil. <\/p>\n

Doubt of the Kriti has taken a somewhat acute form, although there is a struggling faith which refuses to retire. <\/p>\n

Doubt of the Yoga-siddhi can no longer be reestablished. There is only uncertainty of the rapidity. <\/p>\n

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

The ritam is steadily advancing under all. <\/p>\n

 <\/p>\n

\n\t\t\tJan 2.<\/font><\/p>\n


\nT3<\/sup><\/i> <\/p>\n

The ritam of telepathy is now becoming more & more marked and decisive. That of trikaldrishti is still hampered by hasty tapa- sic decisions. But these are converting themselves into excess of statement rather than misstatement. <\/p>\n

The element of misstatement especially survives in the combi- nation of Trikaldrishti & Tapas-siddhi. <\/p>\n

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

The Tapas siddhi is now in a period of recoil. 80\u00ba acts seldom or not at all; long & obstinate resistances, contrary movements are the rule.<\/p>\n

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

\n

\n


\n785<\/i><\/p>\n


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

Arms, one hour. Easy; but afterwards there was some heaviness in the shoulder-muscles. <\/p>\n

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

The Asiddhi is associated with an attempt of the Dwayavin consciousness to reassert itself and support an activity of the tamasic dhriti in the physical consciousness opposed to the constant manifestation of the Siddhi. The success has been to create a cleft between the divine consciousness & the physical by which the latter sees all things as the Brahman in the many, but not the Many as the One. <\/p>\n

There is an alternation between this division & the integral consciousness.<\/p>\n

 <\/p>\n

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

Jagrat Rupa of all kinds, except the perfect, with an initial stability, just before the eyes, emerging from pranic akasha.<\/p>\n

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


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

Right leg, horizontal, recumbent on side, 20 minutes. At the end strong defect of anima,– always recurrent defect.<\/p>\n


\nSaundarya<\/i> <\/p>\n

A certain gain has been effected in one of the features, but this is not accompanied by any general movement. <\/p>\n

 <\/p>\n

\n\t\t\tSt<\/i><\/font>. <\/i><\/p>\n

1 Forget me not (nityasmarana) <\/p>\n

2 The New Way  (ie of the entire dasyam; by this the nitya- smarana will come)<\/p>\n

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


\nTrikaldrishti<\/i> <\/p>\n

1. The hold of the asiddhi passes away today <\/p>\n

2. 4 days of progressive siddhi.<\/p>\n


\nAnanda<\/i> <\/p>\n

The physical Anandas again became active.  <\/p>\n

\n

\n


\n786<\/i><\/p>\n

Lipi <\/p>\n

1. light <\/p>\n

2. destiny belongs to the Ishwari<\/p>\n

3. entire stability of the lipi has to be reinstated (fulfilled) <\/p>\n

4. tapas siddhi <\/p>\n

5. faith in the entire rapidity is about to be justified <\/p>\n

6. fortnightly attack of the Asiddhi. <\/p>\n

7. This is the entirety of the faith in the Yogasiddhi. <\/p>\n

 <\/p>\n

\n\t\t\tJan 3d <\/font><\/p>\n

The decisive Trikaldrishti is now regularising itself, putting away to each side of it the tapasic and tamasic insistences. <\/p>\n

This involves a certain putting aside of the Tapas siddhi of tapasic aishwarya vashita, which has to give place to the self- knowing divine Aishwarya-Ishita-Vashita. <\/p>\n

The Tapasic stress reveals itself more and more as a force working for a future effect in opposition to resistances (tamasic stress) and mistaken in its idea of time and circumstance because of absorption in the sureness of its own fulfilment. The tamasic stress is more in harmony with present time and circumstance, but mistakes present for future non-fulfilment.– <\/p>\n

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

The day was chiefly given to work for the Review. <\/p>\n

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

Utthapana half hour. At first dullness, afterwards force of the laghima. <\/p>\n

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

Lipi active in sthapatya & manifesting page in single & double word, vivid & legible, but not entirely fixed. <\/p>\n

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

At night activity of the tejomaya rupa in Swapnasamadhi. <\/p>\n

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

Verification of distant telepathy.<\/p>\n

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

\n

\n


\n787<\/i> <\/p>\n

\n\t\t\tJan 4th<\/font><\/p>\n

The morning devoted to work for the Review <\/p>\n

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

Vijnana <\/p>\n

T3
\ncontinues<\/span> to progress. Many combinations which come automatically in the unillumined mentality, prove to be right in every detail. This is a definite beginning of the ritam. <\/p>\n

Tapasic stress justifies itself more & more as a promise of the future. But though the examples are many & striking, the fulfilment is either not invariable or does not always present itself to the observation. <\/p>\n

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

80\u00ba does not now occur, but on the other hand there are in- stances of the almost immediate effectivity (70\u00ba) even where there is a previous opposite tendency & intention. Not yet, however, where the intention is strong and fixed, except rarely. <\/p>\n

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

Stable dense rupa & dense developed (less stable) came fre- quently in jagrat antardrishta. <\/p>\n

In swapnasamadhi there are now frequent instances of true scene, event & conversation of this world. Combinations are be- coming more frequent & firm. But as yet there is not the use of samadhi for life-utilities. <\/p>\n

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

Anandamaya Ishwaradarshan in all is now normal, but not usually intense.<\/p>\n

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


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

In Arogya there is something of a setback. <\/p>\n

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

Physical Ananda can no longer be annulled. It can only be obstructed by a strong pressure. <\/p>\n

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

The hair continues to be thin in front and especially on the left side. It is in the lower layer that the Asiddhi is obstinate.<\/p>\n

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

\n

\n


\n788<\/i><\/p>\n

Suddhananda is now fixed behind the Chidghana & Ahaituka. Prema & subjective Kama Anandas are as a result normalising themselves. <\/p>\n

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

There is no indication as yet of any decisive movement in the Karma. <\/p>\n

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

Utthapana of the arms one hour, laghima effective but bur- dened by [subsequent]1<\/sup>
\nreaction<\/span> of the defect of anima.<\/p>\n

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


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

80\u00ba acted twice in succession once for exact detail of aish- waryam, once after failure of aishwaryam for general effectivity of ishita <\/p>\n

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

Swapnasamadhi continues at the same level wavering between imperfect and more perfect organisation.<\/p>\n

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


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

Denial of Arogya was a little stronger & one of the gains was temporarily abrogated. <\/p>\n

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

Ananda sometimes obstructed, always impeded, yet maintains itself. <\/p>\n

 <\/p>\n

\n\t\t\tJan 5th<\/font><\/p>\n

In the morning a strong obstruction to the Ishwaradarshana preventing the physical consciousness from enjoying the light of the Affirmations even though aware of their actuality behind the denial. <\/p>\n

This obstruction contains in itself a more entire, ready & solid participation in the siddhi by the whole conscious existence. The subconscious is being rapidly trained by the force of its obstructed aspiration towards the light.<\/p>\n

 <\/p>\n

\n\t\t\t1<\/sup> <\/font>
\nMS <\/font> <\/i>subagent<\/font>  <\/p>\n

\n

\n


\n789<\/i> <\/p>\n

The response to the Asiddhi proceeds from the subconscious; as the source of these responses, it is being purified from them and fortified for the response to the Siddhi– <\/p>\n

In the waking mind the obstruction creates a conclusion of un- faith in the rapidity of the Siddhi &, consequently, in the importance of the karma. <\/p>\n

The element of error in the satyam is temporarily emphasised in order that the resultant truth may be more sure and self-assured. <\/p>\n

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

St. <\/p>\n

1.
\n\t\t\tएति प्र होता व्रतमस्य मायया ऊधर्वं दधानः शुचिपेशसं
\n\t\t\tधियं |<\/span><\/p>\n

Agni, the divine force, precedes the present movement of action by the concealed creative & formative Maya of the Master of the Yoga holding in himself a thought pure in form of vision & exalted to the Vijnana. This is the sense of the present obstruction & its eventualities. <\/p>\n

2. Any person must be able to trace his past, present and future. <\/p>\n

Sharira <\/p>\n

Ananda oppressed at night & in the morning acted from time to time during the day.<\/p>\n

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


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

1. The utthapana of the arms failed because of the denial by physical heaviness. <\/p>\n

\n\t\t\t2. Left leg, horizontal 27 minutes. Strong
\n<\/font>laghu mahima<\/i>, strong defect of anima with
\n<\/font>kampana<\/i>, finally prevailing. Intervals of pure anandamaya anima after the tremblings. <\/p>\n

3. Back. One minute and a half. Mahat laghima, defect of anima. <\/p>\n

 <\/p>\n

Samadhi<\/p>\n


\nJagrat<\/i> <\/p>\n

1. A river with islands, chhayamaya but clear–occasionally dense <\/p>\n

2. The same with a house on a small island in the middle, at first lit by a lamp which was afterwards extinguished <\/p>\n

3. Objects, stable; one dense (the reel of thread[)].  <\/p>\n

\n

\n


\n790<\/i><\/p>\n


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

Scenes, objects, activities. Brief stability <\/p>\n

Lipi, legible only in detached sentences of an illegible page or tract.<\/p>\n

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


\nTrikaldrishti<\/i> <\/p>\n

The four days of steady (obstructed, not rapid) progress are over. The Lilamaya Ishwara darshana is confirmed. <\/p>\n

 <\/p>\n

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

Today, the obstruction to the Lilamaya darshana is less pow- erful, though equally obstinate. It is put aside easily, but obscures the plenitude. <\/p>\n

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

Satyam is again recovering its elasticity & throwing off the obstruction. Ritam is still obstructed, but not entirely. Tapas siddhi meets constantly the obstruction & immediate denial, though there are instances to the contrary.  <\/p>\n

\n

\n


\n791<\/i> <\/p>\n

\n\t\t\t[<\/font>Here begins the
\n\t\t\t"intermediate record" of 2 \u00ad 23 January.<\/i>] <\/p>\n

 <\/p>\n

\n\t\t\tJan 2<\/font>d<\/font><\/sup><\/p>\n

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

The continued oppression of the Siddhi is met by an equally effective repression of the attempted
\n<\/font>Asamata<\/i>. The attempt to reintroduce <\/font>
\nduhkha <\/i>and Ashanti has definitely failed. <\/p>\n

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

For some time the force of the kshatriya viryam has been suspended. It will now be restored to its firm activity. <\/p>\n

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

In the saundarya the attempt to denude the head of the fresh growth of hair has failed. The thickness has not returned. There the two powers of youth and age are evenly balanced. With regard to the whitening, the new growth is black; it is only the old hair that keeps up the appearance of age. <\/p>\n

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

The remodelling of the nose has not proceeded far, but a certain definite advantage has been gained. <\/p>\n

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

With regard to other features the resistance of the Prithivi continues.<\/p>\n

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


\nSt.<\/i> <\/p>\n

1. Forget me not–(nityasmarana[)]  <\/p>\n

2. The New Way (ie of the entire dasyam,–by this the nitya- smarana will come.)<\/p>\n

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

Telepathic Tr. [Trikaldrishti] <\/p>\n

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

The hold of the Asiddhi passes away today.<\/p>\n


\nAnanda<\/i> <\/p>\n

Ananda (kama) has been intense & continuous &, instead of being discouraged, assisted by manasa abhyasa. <\/p>\n

\n\t\t\tTivra shows a sufficient strength of spontaneity for a beginning of
\n\t\t\tthe new method. <\/p>\n

\n

\n


\n792<\/i><\/p>\n

None of the other Anandas is, separately, very active.<\/p>\n

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


\nScript<\/i> <\/p>\n

There is as yet not sufficient certainty in the guidance. Its details of time & arrangement seem sometimes to be contradicted by the event. This defect is about to be removed.<\/p>\n

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


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

1 This is the entirety of the faith in the Yogasiddhi. <\/p>\n

2. fortnightly attack of Asiddhi <\/p>\n

3. light. <\/p>\n

4. destiny belongs to the Ishwari. <\/p>\n

5. entire stability of the lipi has to be reinstated. <\/p>\n

6. tapas-siddhi. <\/p>\n

7. faith in the entire rapidity is about to be justified. <\/p>\n

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

5 has been already fulfilled. Stable lipi of two lines has mani- fested with a greater sureness & vividness than before. <\/p>\n

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

Ananda of raudra & vaidyuta are again active, as also vishaya–<\/p>\n


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

The restoration of activity, but not as yet any new develop- ment.<\/p>\n

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


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

Activity was restored after an interval of the play of unillumi- nated mental forces. But it is not as yet a well-organised activity. The illumination is opposed and insufficient except at times. <\/p>\n

 <\/p>\n

Script. <\/p>\n

The main movement and utility of the last two days has been to deepen samata (nati and rasagrahanam) and to strengthen the general force of tertiary dasya. <\/p>\n

The elements of bhoga & udasina nati must be so combined as to unite into a secure and full sama Ananda.  <\/p>\n

\n

\n


\n793<\/i> <\/p>\n

Tertiary dasya is only complete when anandamaya nati is complete <\/p>\n

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

Anandamaya nati is the condition of madhura dasya and madhura dasya of the full vijnanasiddhi. <\/p>\n

But it must be the madhura dasya of Mahakali-Mahasaras- wati, not of the merely passive Mahasaraswati.<\/p>\n

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


\nTrikaldrishti-Vani<\/i> <\/p>\n

4 days of progressive siddhi. <\/p>\n

 <\/p>\n

\n\t\t\tJan 3d<\/font> <\/p>\n

The decisive Trikaldrishti2<\/sup> is now regularising itself, putting away to each side of it the tapasic and tamasic insistences. <\/p>\n

This involves a certain putting aside of the Tapas-siddhi of tapasic aishwarya-vashita, which has to give place to self-knowing divine Aishwarya-Ishita-Vashita. <\/p>\n

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

The morning has been given to sahitya for the Review; as also part of the afternoon. <\/p>\n

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

The process with the first two Chatusthayas continues, as well as the progressive normalisation of the Krishna Kali consciousness in all vessels. The Anandam Brahma is already normalised.3<\/sup> <\/p>\n

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

The Tapasic stress reveals itself more & more as a force work- ing for a future effect in opposition to resistances (tamasic stress) and mistaken in its idea of time & circumstance because of absorp- tion in the idea of its own fulfilment. The tamasic stress is more in harmony with present time and circumstance, but mistakes present for future nonfulfilment. <\/p>\n

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

Activity of the tejomaya rupa in swapnasamadhi. <\/p>\n

 <\/p>\n

\n\t\t\t2<\/font><\/sup>
\nNB.<\/span> An error. This was telepathic and not real trikaldrishti, called decisive only
\n\t\t\t<\/font> because the prevision and the event happened to agree. [<\/font>Sri Aurobindo’s note<\/font><\/i>]
\n\t\t\t<\/font><\/p>\n

\n\t\t\t3<\/sup> Errors. Both were imperfect and temporary. [<\/font>Sri Aurobindo’s note<\/font><\/i>]  <\/font><\/p>\n

\n

\n


\n794<\/i><\/p>\n

\nJan 4th<\/font><\/p>\n

Morning devoted to Sahitya for the Review. <\/p>\n

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

T3<\/sup>
\ncontinues<\/span> to progress, many combinations coming auto- matically in the unillumined mentality, proving to be right in every detail. <\/p>\n

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

The siddhi is now regulating itself in the new way. But the normal movement has not yet established itself in three members of the Sharira & in the Kriti. <\/p>\n

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

The two trikaldrishtis of the second [January] have justified themselves. Moreover the full movement of the Asiddhi only lasted for three days at the most. There has been some relic of it for these two days also–But these will now pass away. <\/p>\n

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

In Vijnana only jagrat rupa is giving real trouble. The rest is all moving forward very steadily in spite of the obstruction deliberately & massively opposed to it. <\/p>\n

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

The Asiddhi of Samata is condemned to be now purely physi- cal. <\/p>\n

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

Two quickly successive instances of 80\u00ba, one of aishwarya in detail, the other of ishita in general movement. <\/p>\n

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

The contradiction of the Sharira has now to be removed, first in the Arogya & Utthapana, then in the Saundarya. <\/p>\n

 <\/p>\n

\n\t\t\tJan 5th<\/font><\/p>\n

This record is not to replace the other,4<\/sup> but to supply another element. <\/p>\n

 <\/p>\n

\n\t\t\t4<\/sup> <\/font>
\n\t\t\tI.e., the record written in the other notebook, which was temporarily abandoned
\nafter the sixth.  Ed.<\/font><\/i>  <\/font><\/p>\n

\n

\n


\n795<\/i> <\/p>\n

The obstruction now offered is to the conscious use of the Affir- mations. They are all present in act, but the physical consciousness is prevented from enjoying their light. <\/p>\n

This obstruction serves eventually the end of a more entire & solid participation in the siddhi by the whole conscious exis- tence; for the subconscious is being trained through the aspiration towards the light. It is from the subconscious that the responses to the Asiddhi proceed, & the source of these responses is being fortified and purified. But the waking mind derives from the sense of obstruction a conclusion of unfaith in the rapidity of the Siddhi and the importance of the Karma. <\/p>\n

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

The element of error of the satyam is therefore emphasised this morning. <\/p>\n

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

St <\/p>\n

\n\t\t\tएति प्र होता व्रतमस्य मायया
\n\t\t\tऊधर्वां दधानः शुचिपेशसं धियं <\/span><\/p>\n

Agni, the force of activity, precedes the present action by the concealed creative & formative Wisdom of the Master of the Yoga holding in himself a thought pure in form of vision & exalted to the Vijnana. <\/p>\n

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

The denial of the Lilamaya Ishwaradarshan made strongly this morning, is again rectified. <\/p>\n

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

The withholding of the Madhura Dasya bhava has now to be rectified. <\/p>\n

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

The Ananda oppressed at night and in the morning, is again restored to its activity.<\/p>\n

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


\nJagrat samadhi.<\/i><\/p>\n


\nLandscape<\/i> <\/p>\n

1. A river with islands, chhayamaya, but quite clear. <\/p>\n

2. The same river with a house on a small island in the middle; the house at first lit by a lamp, but this went out. <\/p>\n

3. Objects (stable); one dense (the reel of thread).  <\/p>\n

\n

\n


\n796<\/i><\/p>\n

Note 1. became dense at times. <\/p>\n

Some sukshma-shabda (vak).<\/p>\n


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

Scenes, objects; actions. Brief stability.<\/p>\n

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


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

Left leg, horizontal, 27 minutes. <\/p>\n

Strong laghu mahima; strong defect of anima with tremblings only succeeded in prevailing after 25 minutes. Intervals of pure anandamaya anima after the tremblings. <\/p>\n

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

Back; 1 minute 30 seconds. Mahat laghima did not fail, but defect of anima prevailed. <\/p>\n

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

Script. <\/p>\n

The four days, as was perceived by the telepathic trikaldrishti, were of steady progress against obstruction as opposed to rapid progress. <\/p>\n

The progress has been especially in Ishwaradarshana & telepa- thy. <\/p>\n

It must now extend itself to tapas & trikaldrishti,–though in the latter also there has been progress. <\/p>\n

The struggle in the Sharira must continue. <\/p>\n

In the Karma there will be some progress. <\/p>\n

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

St <\/p>\n

Any person must be able to trace his past, present and future.<\/p>\n

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


\nScript<\/i> <\/p>\n

The failure of faith in the Kriti and the rapidity was inevitable at this stage, since the forces that oppose are allowed to justify their denial in appearance at most points. <\/p>\n

Yet it is evident that the great force of Aishwarya Ishita con- tinues, only it works against a stubborn resistance which prevents rapid result and rapid progress. <\/p>\n

In reality the Ishwaradarshan has been rapidly effected; it is easy, it is normal; only it is still liable to forcible interruption &  <\/p>\n

\n

\n


\n797<\/i> <\/p>\n

obstruction. The difficulty is no longer in the Siddhi asserting itself, but for the Asiddhi to prevent the self-assertion even by massing all its force on the point. <\/p>\n

In the other movements the rapidity is veiled by the opposition <\/p>\n

\n\t\t\t≡≡<\/font><\/p>\n

The rapidity will manifest in spite of the obstruction. <\/p>\n

The Kriti will fulfil itself in spite of the denial. <\/p>\n

The Sharira will prevail in spite of the struggle. <\/p>\n

 <\/p>\n

\n\t\t\tJan 6. <\/font><\/p>\n

St. <\/p>\n

But lo he speaketh boldly & they say nothing unto him. Do the rulers know indeed that this is the very Christ? <\/p>\n

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

The revival of the Satyam is a preliminary to the larger asser- tion of the ritam. <\/p>\n

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

In the thought the ritam is restored. It has to be restored in the trikaldrishti in an enlarged movement. <\/p>\n

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

Sudden & strong attack of the old kind of Asamata, leaving vibrations behind in the outer parts of the physical heart & mind.– <\/p>\n

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

The day has been for the most part dull and inactive. This inactivity is a preparation for a greater passivity of the instrument and a more intense normality of the tertiary dasya & yantrabhava.<\/p>\n

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


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

As yet obscured in its more effective parts, but active in all. <\/p>\n

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

Passivity is still being perfected; the straining of the conscious- ness for the result is being systematically discouraged. <\/p>\n

As the darshana of the Lilamaya Ishwara has become nor- mal, so the madhura-dasya bhava in its full intensity must become normal.  <\/p>\n

\n

\n


\n798<\/i><\/p>\n

\nJan 7<\/font>th<\/font><\/sup><\/p>\n

The passivity has now to be tested by action. <\/p>\n

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

The References point both to the idea of the continual pro- gression in the Yoga, not stopping short with an imperfect result. <\/p>\n

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

Lipi <\/p>\n

1. telos trikaldrishti tapassiddhi. <\/p>\n

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

The physical passivity is now complete; that of the mind & heart must follow.<\/p>\n

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


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


\nJagrat Antardrishta<\/i> <\/p>\n

1. Stable developed forms (books, reel) <\/p>\n

2. Human group.<\/p>\n


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

Activity of organised drishti.. (not the most perfectly orga- nised). <\/p>\n

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

In the afternoon there was a return of Asiddhi, but the Ishwara persists in the enforcement of the Madhura Dasya. This will now be harmonised with the Tapas, the latter being delivered from the shadow of the independent ego. <\/p>\n

\n\t\t\t≡≡<\/font><\/p>\n

The trikaldrishti is acting with the ritam on broad lines, in large questions akin to the jnana. The application in time & immediate circumstance does not yet take place. <\/p>\n

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

Dream very coherent; a whole story read in dream lipi. <\/p>\n

 <\/p>\n

\n\t\t\tJan 8<\/font>th<\/font><\/sup><\/p>\n

The struggle between Siddhi & Asiddhi continues. At first sight obstructive Asiddhi seems to have replaced positive Asiddhi and to hold the field. <\/p>\n

It is now suggested that this will endure till the fortnight is  <\/p>\n

\n

\n


\n799<\/i> <\/p>\n

complete, 14th<\/sup>
\nJanuary,<\/span> but there is also a suggestion that this formation will be contradicted. <\/p>\n

The necessary realisation which it is so difficult to establish as a normally working practical view applied to every little detail of thought, feeling, action & event is that of the undivided Ishwara, who is at once fulfiller & opponent, Deva & Vritra. It is the relics of the Dwayavin consciousness that are the strength of the remnants of subjective Asiddhi. <\/p>\n

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

Trikaldrishti is now active, both telepathic & decisive, but without ritam of time & exact arrangement of circumstance. <\/p>\n

Nevertheless this ritam also is becoming much more frequent. There is an attempt to make the telepathic or mental trikaldrishti one with the decisive or veiled vijnanamaya. The completeness of the satyam of telepathy & telepathic trikaldrishti is becoming more & more absolute. The ritam lingers because of continued misapplication in time, circumstance, eventuality. <\/p>\n

This is due chiefly to the tapasic suggestion at the right side of the head near the ear, false knowledge of false sruti, which is substantially true, but erroneous in circumstance. There are other elements, tamasic suggestion etc, but these are less important. <\/p>\n

Tapasic suggestion more & more frequently fulfils itself in the end, though baffled at the moment. Tamasic suggestion fulfils itself chiefly at the moment, though still often in the finality. <\/p>\n

Tapas is at present depressed and occurs as a rule only in the finality, but often ends in an adverse movement. <\/p>\n

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

Ananda also is depressed, Arogya does not advance, Utthapana makes no appreciable progress, Saundarya is immobilised.– <\/p>\n

Karma likewise is for the most part obstructed. <\/p>\n

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

With the remanifestation of the intense Kamananda a progress is visible in Vaidyuta which now flows through the body with a great intensity, distinctness & spontaneity. Tivra is also manifesting greater intensity & vishaya is acquiring it.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n800<\/i><\/p>\n

Utthapana <\/p>\n

Arms–about one hour. Some heaviness <\/p>\n

Left leg–10 minutes. <\/p>\n

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

Trikaldrishti progresses. Many instances of decisive trikal- drishti of the nature of Chit-Tapas. <\/p>\n

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

Some activity of Tapas-siddhi & Jagrat-rupa.<\/p>\n

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


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


\nJagrat Ant.<\/i> <\/p>\n

Perfect forms, but on the borders of sleep<\/p>\n


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

Reading of successive lipi. <\/p>\n

Long continued action & rupa with intervals of eclipse. <\/p>\n

 <\/p>\n

\n\t\t\tJan 9th<\/sup><\/font><\/p>\n

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

\n\t\t\tयथा चित्रो अबोधयः सत्यश्रवसि वाय्ये <\/span><\/p>\n

\n\t\t\t                                        
\n\t\t\tसुजाते अश्र्वसूनृते |<\/span><\/p>\n

\n\t\t\tThe Sortileges are always appropriate; they are not always immediately fulfilled in their entirety. The reference given describes the movement towards which the Siddhi is directed, as yesterday’s, gave the preliminary movement begun yesterday, not finished. <\/p>\n

Lipi. <\/p>\n

1. Yes, it is already finished in the verity of the ideality (on background) <\/p>\n

(but has to be realised in the physical consciousness)<\/p>\n

2.
\n\t\t\t –(Chitralipi) <\/p>\n

\n\t\t\tthe physical consciousness. <\/p>\n

Ideality is accomplished, but has to be imposed on the whole physical consciousness. The siddhi of the mental & nervous dom- inating the physical are already complete, but they are veiled by Krishna as Vritra in order that they may not interfere with the enlightenment of the isolated physical consciousness.  <\/p>\n

\n

\n


\n801<\/i> <\/p>\n

3. good Tuesday (chitra)– <\/p>\n

ie this movement will be complete by Tuesday. <\/p>\n

4. perfect effectivity in the sahitya siddhi–(savalambana) <\/p>\n

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

In the sahitya siddhi ineffectivity lingers in the form of a phys- ical obstruction which prevents the inspired action of the vak. It can always be overcome, but its interference must be eliminated.<\/p>\n

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


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

Left leg.–horiz. 30 minutes–attacks of an-anima ineffective, discontinued by will, not from necessity.<\/p>\n

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


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

The same action of the samadhi continues <\/p>\n

In ant [antardrishta] jagrat dense & developed rupa (book, shoe). <\/p>\n

Some activity in bahirdarshi of rupa on the background. <\/p>\n

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

Frequency of ritam in trikaldrishti is now normalised, but is not entirely complete and therefore not invariable. <\/p>\n

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

It appears as if stable rupa on background in bahirdarshi were now established, but it is still far from perfect. <\/p>\n

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

Stable clear rupa of all kinds, but imperfect in force of dis- tinctness & lifelikeness is established in both antardrishta & bahir- darshi. Its development of perfection has to be awaited. <\/p>\n

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

Therefore the vijnana continues to develop in spite of all obstruction with a limited & indecisive rapidity.<\/p>\n

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

Ishwaradarshana is passing through the stage of Vritratwa af- ter its final emergence. It is there but often concealed by the Vritra effort to restore the old bhavas of the darshana with a view to entire denial of all darshana.
\n\t\t\tBut this is now impossible. <\/p>\n

\n

\n


\n802<\/i><\/p>\n

\nJagrad Rupa–Bahirdarshi
\n<\/i><\/font>At night<\/p>\n


\nAkasha<\/i> <\/p>\n

Inkstand,–carriage & horses, house, & other objects; none of these, except the first, when it is dense or developed, is entirely distinct. <\/p>\n

Human figures, groups, landscapes, scenes.–the same charac- teristic– <\/p>\n

Very crude images of bird, butterfly & beast. <\/p>\n

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

Kamananda, long intermittent, has become again sponta- neously continuous. It so remained in act or tendency throughout the evening and till midnight. <\/p>\n

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

Today Kavya was resumed. <\/p>\n

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

Arogya continues to be subject to the Asiddhi. <\/p>\n

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

The slight gain made in Saundarya is now being disputed by the Asiddhi. It is no longer apparent.<\/p>\n

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

Swapnasamadhi inactive at night. Dream confused. <\/p>\n

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

Exact instance of time trikaldrishti, S [Saurin] waking & rising at 3 pm instead of 4.30 pm. In other instances the time was only rough & approximate & hesitated between different alternatives (eg 8.15 & 8.30). <\/p>\n

 <\/p>\n

\n\t\t\tJan 10th<\/font> <\/p>\n

\n\t\t\tप्रप्र पूष्णस्तुविजातस्य शस्यते महित्वमस्य तवसो
\n\t\t\t<\/span>न तंदते स्तोत्रमस्य न तंदते |<\/span><\/p>\n

\n\t\t\tअर्चामि सुन्मयत्रहमंत्यूतिं मयोभुवं |<\/span><\/p>\n

\n\t\t\tविश्र्वस्य यो मन आयुयुवे मखो देव आयुयुवे मखः ||<\/span><\/p>\n

\n\t\t\t <\/span>That is, the growth of the Vijnana in many forms increases, its mahattwa
\n<\/i><\/font>is not destroyed by the opposition. <\/p>\n

It increases close about & within the adhara bringing with it the Ananda; it is becoming more & more illuminated in the physical consciousness which increases in peace & joy.  <\/p>\n

\n

\n


\n803<\/i> <\/p>\n

It is applying itself unperceived to the minds of all and over- coming the opposition of the littleness, besieging the mentality of the world with the Truth. <\/p>\n

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

All this is justified by the observed facts. <\/p>\n

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

There is entire satyam and almost entire ritam & brihat of the jnana & the telepathy in relation to outward event; decisive trikaldrishti is yet defective owing to defect of tapas siddhi and prakamya vyapti is not yet normally brihat, although it has all the necessary capacities. <\/p>\n

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

For the rest T3<\/sup> is moving forward in the mass towards in- evitable fulfilment.<\/p>\n

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


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

1. Tapas-siddhi entirety of tapas-siddhi <\/p>\n

(Tapas has to become one with knowledge in order that there may be entire tapas-siddhi). <\/p>\n

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

Utthapana <\/p>\n

Arms. morning–half an hour. heaviness & pranic fatigue elim- inated<\/p>\n

Afternoon, half an hour, force & ananda, but reaction at moment of cessation. <\/p>\n

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

Kavya. <\/p>\n

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

Tapas-siddhi & lipi in work of formation, nothing final or definite. <\/p>\n

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

Arogya still refractory. <\/p>\n

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

Lipi– <\/p>\n

2 sahitya-siddhi. <\/p>\n

3 rupa-siddhi in the light <\/p>\n

4 delight. .  <\/p>\n

\n

\n


\n804<\/i><\/p>\n

Kamananda has recovered its tendency of continuity. The other shariranandas manifest from time to time. <\/p>\n

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

The madhura dasya is attaining continuity, but the mere dasya is still too dominant over the madhura. This is a defect that from tonight will begin to disappear. <\/p>\n

The one real obstacle is insufficient sraddha in rapidity & in kriti. <\/p>\n

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

Sahityasiddhi is now assured in all its parts. The physical op- position, it will be found, is disintegrated. Only the remnants of it remain. <\/p>\n

Ritam of trikaldrishti is more & more emerging; only it is not yet applied to important things in a large & definitive fashion. <\/p>\n

Telepathy of thought & feeling is recovering distinctness, but is not yet sufficiently confident of its ritam. <\/p>\n

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

The Mahakali-Mahasaraswati consciousness with the Maha- luxmi colour is finally taking form, but has not yet sufficient force of Mahakali. <\/p>\n

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

For today in the Script, a progress in jagrad rupa antardrishta, in tapas-siddhi and in lipi was specially indicated. These indications often denote a movement of tendency rather than of definite or immediate fulfilment. <\/p>\n

Lipi is visibly arranging the page behind the veil and shadows out from time to time, in front of it the reflection of its concealed movement. This it did yesterday, the large page appearing, but unvivid and therefore illegible. In front, entire vividness & stability of the long single line was reasserted, less vividness & stability of the double line, still less of the triple. The lipi still keeps the tendency to dissolve when it has been read. This is the chief obstacle to progress. Only sthapatya lipi has conquered it. Chitra sometimes prevails. Akasha tries to prevail. <\/p>\n

In antardrishta there is the same movement of lipi less pro- nounced in its partial success.  <\/p>\n

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

1 JANUARY \u00ad 27 FEBRUARY 1915   January. During December the advance has been chiefly in the third and sixth chatusthayas. In the first, Asiddhi…<\/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-1830","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\/1830","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=1830"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1830\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1830"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1830"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1830"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}