{"id":1832,"date":"2013-07-13T01:37:43","date_gmt":"2013-07-13T01:37:43","guid":{"rendered":"http:\/\/localhost\/?p=1832"},"modified":"2013-07-13T01:37:43","modified_gmt":"2013-07-13T01:37:43","slug":"39-19-februaryto20-march-1916-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\/39-19-februaryto20-march-1916-vol-10-record-of-yoga","title":{"rendered":"-39_19 FEBRUARYto20 MARCH 1916.htm"},"content":{"rendered":"
\n\n\n
\n

\n\t\t\t
\n\t\t\t19 FEBRUARY \u00ad 20 MARCH 1916<\/font><\/b>\n<\/p>\n

 <\/p>\n

February 1916\n<\/p>\n

 <\/p>\n

In the interval since August there has been a period of
\nlong torpor and inertia followed by a period of more steady
\nadvance.\n<\/p>\n

Samata chatusthaya is complete as well as the positive bhukti;
\nonly touches of asamata now occur, chiefly in the form of mo- mentary depression though touches of uneasiness also sometimes
\nbut rarely occur. For the most part samata, shanti, are untouched,
\nsukham occasionally, hasyam is sometimes clouded, but not seri-
\nously or positively.\n<\/p>\n

The viryam is complete, except in touches of a-shaurya; only
\nnyunata<\/i>, not positive defect of contradiction is manifest in the other
\nelements. Tertiary dasyam is complete & firmly established, but
\nnot always forceful. Shakti is deficient in the body, in the rest com-
\nplete, but not forceful, and sometimes touched. Aishwaryabhava
\nand sraddha (swashaktyam) are improved, but not yet firm, except
\nfor the sraddha in yoga-siddhi, minus
\nsh\u00e2rira<\/i><\/font>. There is no sraddha
\nin adesh-siddhi.\n<\/p>\n

Brahma chatusthaya is now complete, constant in Sarvam, Anantam, Jnanam; established but not always intense in Anandam.
\nThe Person is manifest in all, but not always vividly and there is
\nstill a divorce between the individual & the All in personality, no
\nlonger in the impersonality.\n<\/p>\n

Sharira makes no evident progress, except in the frequency of
\nthe Anandas; kama and tivra especially are established, but not
\nalways operative. <\/p>\n

Jnana is firm, as also telepathy except that of thought; trikal-
\ndrishti and tapas-siddhi are drawing towards a first initial per-
\nfection; the instruments are developed, but not frequently active;
\n <\/p>\n

\n


\n910<\/i><\/p>\n

Samadhi is slowly developing a firm basis in swapna, but has been
\nthrown back in Jagrat.\n<\/p>\n

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

 <\/p>\n

\n\t\t\tFeb [Saturday Feb 19th<\/sup>]<\/font> <\/p>\n

Bath fixed first after 11, then at 11.20, (the intellect tried to fix
\n11); actually at 11.19. The exact time was fixed about half an hour
\nbefore fulfilment, the approximate time about an hour before.\n<\/p>\n

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

The tapas-siddhi has been steadily increasing in general force.
\nThe rule of resistance is no longer so absolute. Very often the ex-
\nact movement is fulfilled again and again without resistance or
\nwith a minimum of resistance; but where the object is station- ary at first, there is usually resistance. Eg. a squirrel on opposite
\nledge, suggested to mount on parapet, afterwards perceived that it
\nwas not to be at that spot (A), but might be farther on (B); seen
\nthat it would go on to the turn of the ledge; went on beyond to
\nthe end whence it attempted to descend. Stopped by will which
\nsuggested and trikaldrishti affirmed that it should mount the para-
\npet suddenly; was compelled to do so by arrival of crow. This
\nmovement was twice willed, foreseen and fulfilled. Afterwards it
\nwent near position A, on the ledge, then frightened by a crow on
\nthe other side, fled to B exact and mounted in accordance with
\nthe original suggestion. This example and many others show that
\ntrikaldrishti and tapas, so long enemies, are beginning to unite and
\ncoalesce.\n<\/p>\n

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

S’s [Saurin’s] return seen at either 9.15 or 9.30. The intellect
\nfirst leaned to the latter, but after willing for the former, the ideality
\napproved 9.15 (by the watch, by the right time 9.24), although the
\nintellect still doubted. S came at 9.16.\n<\/p>\n

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

In the evening two drishtis of a watch pointing to 11.50 and
\n2.57; the first indicated by the thought as the time at which S.
\nwould come upstairs tonight, the second connected with teatime
\ntomorrow. S came at nearly 11.40 by the watch which must have
\nbeen about 11.50 by the right time
\n <\/p>\n

\n

\n\t\t\t911<\/i>\n<\/p>\n

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

S rose in the afternoon at 2.55 by the watch (right time 3.16)
\nand went to make tea a minute afterwards; this agrees with the
\nwatch-dristi 2.57 last night: there is a minute’s difference which may
\nbe due to wrong observation, since the watch-rupa was diminutive
\n& the exact minute could be only approximately given. It is to
\nbe noted, however, that the two drishtis seem to have referred to
\ndifferent time-pieces.\n<\/p>\n

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

Aishwarya increased in force. Formerly the object of the will
\nwould execute four or five evolutions & then escape entirely from
\nthe will-force. Today after the first escape it only deviated for a mo- ment & that in obedience to a previous suggestion not maintained
\nand subsequently still obeyed others, though not so perfectly as in
\nthe first five or six evolutions.\n<\/p>\n

 <\/p>\n

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

\n\t\t\tFeb. [20]<\/font> <\/p>\n

It is noticeable that [there]1<\/sup>
\nare<\/span> now no longer long gaps of
\ntime in which a brief play of tapas and trikaldrishti gives place
\nto confusion of knowledge and entire barrenness of effectivity in
\nthe will. The telepathic knowledge is always active and increases
\nmarvellously in correctness, although it is still troubled by a certain
\namount of false stress and false distribution but very much less than
\nformerly; trikaldrishti is constantly active although it does not yet
\nsecurely lead, but it is becoming frequent and active.\n<\/p>\n

Tapas sometimes fails entirely for a few minutes, afterwards
\nit rights enough. It always produces some effect slight or great,
\nimmediate or subsequent, in the object willed or other object not
\nwilled, perceptible in act or only just perceptible in tendency: but
\naccurate result is now becoming frequent, though not yet continu-
\nously active. All this however, does not entirely apply outside the
\nfield of ordinary exercise of the will & knowledge.\n<\/p>\n

Rupa in jagrat is growing, but slowly and with relapses, not <\/p>\n

 <\/p>\n

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

\n


\n912<\/i><\/p>\n

into long suspension as formerly, but into inferior activity. The vishayas are yet very rudimentary; gandha is the most advanced.\n<\/p>\n

 <\/p>\n

\n\t\t\tTuesday 22d<\/sup> <\/font>
\nFebruary<\/font><\/span><\/p>\n

Final confirmation of satyam of telepathy, followed by a great
\nconfusion of ritam owing to the insurgence of the mental and pranic
\nenvironing suggestions. The precise place of these was, however,
\nmade clearer by the experience.\n<\/p>\n

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

The Krishnadarshana (personal) generalised firmly in all ex-
\nistences, a little defective in animals. This darshana formerly de-
\npended on strong perception of the Ananda Brahman coupled with
\nstrong perception of the Lilamaya. It is now automatic, even when
\nAnanda Brahman is depressed and sense of Lila not prominent.
\nOnly the invariability & intensity have now to be confirmed and the
\nperfect union of Krishnakali bhava and the now complete Brahma
\nchatusthaya will be founded.\n<\/p>\n

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

The right interpretation of lipi and the lekha (sortilege) is now
\nautomatic.\n<\/p>\n

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

The swapnasamadhi has now definitely advanced. Formerly
\nthe drishya there was evanescent, disappearing as soon as manifest,
\nor else permanent only so long as the waking mind in sleep did
\nnot turn its eye upon the thing seen and it was only watched by
\nthe dream mind above. Now drishyas are common which remain
\nbefore the swapna-jagrat eye long firm and constant in the
\n<\/font>sthana<\/i>
\nthough not for very long in the
\n<\/font>karma<\/i>. Transient drishyas are also
\nmore frequently lifelike & not shadowy. Lipi is more frequently
\ncoherent.\n<\/p>\n

 <\/p>\n

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

The vijnana overpowered for two days is returning to activity.\n<\/p>\n

Meal fixed by trikaldrishti after 12 and bath with some hesita-
\ntion at 11.55. (fixed about 11.) Bath at 11.55 (called at 11.54) and
\ndinner at 12.5 to 12.10. Trikaldrishti (apara) continually justified
\nin movements of birds etc.
\n <\/p>\n

\n

\n\t\t\t913<\/i>\n<\/p>\n

Development of a powerful self-fulfilling force which is sure
\nbeforehand of its result, yet is not trikaldrishti, but still fulfils ir-
\nresistibly; only it is only in general movements & does not apply
\nvictoriously in sthana or exact circumstance, but only in kala. It is
\nnot knowledge but sasraddha shakti\u2014<\/font>not the doubtfully effective
\nrajasic tapastya but true tapatya. This however does not come at
\nwill. <\/p>\n

\n\t\t\tLipi. <\/font>
\nperfection of delight<\/i>.\n<\/p>\n

 <\/p>\n

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

Two strong telepathies in the evening\n<\/p>\n

1. Bh. [Bharati] will not come, combated by a weaker tele-
\npathic suggestion of coming. Bh did not come, as he does daily\n<\/p>\n

2. At 9.18 (by watch) strong suggestion that S [Saurin] would
\ncome immediately, combated by suggestion of mind trying to fix
\n9.30. Assurance that it was before 9.30 and indeed immediate.
\nMind compromised saying “Now probably, but at least before
\n9.30”. S came at 9.20.\n<\/p>\n

Constant growth of firm-founded general satya in the telepa-
\nthy, trying to convert itself to ritam.\n<\/p>\n

 <\/p>\n

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

Satya of telepathy becomes more & more ritam; general satya
\nof trikaldrishti preparing.\n<\/p>\n

Growth of the more intense Vishayananda of the mind in all
\nthe objects of sense.\n<\/p>\n

Growth of Krishna Kali bhava in the Brahma darshana <\/p>\n

 <\/p>\n

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

\n\t\t\tMarch 2
\n<\/font><\/p>\n

In the evening telepathic trikaldrishti that N [Nolini] will come
\nsoon after 8.30, M [Moni] soon after 9.0, S [Saurin] soon after 9.30.
\nN came at 8.35, M at 9.8, S at 9.35. The approximate time after
\nwas also correct.
\n <\/p>\n

\n


\n914<\/i><\/p>\n

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

\n\t\t\tMarch 3
\n<\/font><\/p>\n

The telepathic trikaldrishti has now an element of certainty in
\ngeneral results distinguishing it from the mere telepathy; the latter
\nalso tries to represent itself as trikaldrishti, but is not accepted as
\nbefore without the certainty.\n<\/p>\n

All the siddhis are going through evolutions of recoil and ad- vance. Firm and strong sama ananda is secure except in the case of
\nstrong and massed baffling of siddhi. Hasyam is beginning to take
\na stronger hold on the system.\n<\/p>\n

Time of bath given correctly as after 12. and then as 12.10.
\n(first mistaken for dinner-time); ready at 12.10, called at 12.11\n<\/p>\n

 <\/p>\n

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

\n\t\t\tMarch 5<\/font> <\/p>\n

The Krishna-consciousness is now perfectly normal and uni-
\nversal, though not as yet seated on the plane of the Vijnana or
\nAnanda, but only on the mental. Smarana is still necessary, though
\nnot invariably.\n<\/p>\n

The dividing line between the Nara and Narottama is removed.
\nGeneral Satyam of trikaldrishti is adding itself to satyam of telepa-
\nthy in the immediate time, place and event; ritam is as yet only in
\nits initial stage.\n<\/p>\n

All siddhi, except in the first chatusthaya, is subject to tempo- rary denial in its later acquisitions.\n<\/p>\n

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

Instances of immediate or exact fulfilment of tapas begin to
\nbecome more normal; eg, a kite near the window pursued by crow;
\nknowledge-will that crow should strike three times rapidly, then
\nfly away; immediately & exactly fulfilled. Crow on bar under bal- cony opposite; willed to go one side, then return, then fly away
\nfrom a particular spot; first two fulfilled immediately, the last after
\nhesitating and moving several times to one side and another. <\/p>\n

 <\/p>\n

\n\t\t\t[<\/font>Here one page left blank.<\/i>]
\n <\/p>\n

\n

\n\t\t\t915<\/i>\n<\/p>\n

\n\t\t\tTuesday. Mar [7]2<\/sup> <\/font><\/p>\n

The satyam of thought, telepathy and trikaldrishti is attempt- ing to arrange itself in the terms of the ritam, but as yet only
\nsucceeds occasionally in the type. There is the old struggle between
\nthe intellectuality to keep the truth for itself & become intuitive
\nmind of the intelligence and the ideality to replace the intellectuality
\nand establish the pure intuitive mind or the vijnana itself. For the
\npresent the intellectuality prevails; but tends to lose its hold of both
\nsatyam and ritam in the struggle.\n<\/p>\n

 <\/p>\n

\n\t\t\tWednesday. March [8]3<\/sup><\/font> <\/p>\n

The Krishnadarshana is again subject to fluctuations. It has
\ndescended into the Anantam & the Jnanam; but the Chidghana is
\nnow more normally informed & encompassed by the Ananda and
\nperceives the Narottama in the Nara. Sometimes however it is more
\nAnantam than Jnanam and then sees merely the Nara with only an
\nimplicit Ananda and the Chidghana prayas.\n<\/p>\n

All is now being turned into Ananda in the mind & body. The
\nold reactions returned for a long time in the morning, but were
\nforced to be anandamaya, as are all discomfortable sensations in
\nthe body. Nor can they now disturb the calm of the being, but only
\nsuspend the hasyam with a minor contradiction of the sukham
\nmaking itself an ananda of asukham & ashivam.\n<\/p>\n

 <\/p>\n

\n\t\t\tMonday. Mar. [13]4<\/sup> <\/font><\/p>\n

\n\t\t\tवाड्मनःकर्मभिः पत्यौ व्यभिचारो यथा न मे<\/span>(स्यात्<\/span>
\n)-तथा विश्र्वंभरा देवी <\/span> = Aditi,
\n\t\t\tअनंताभेदमयी चिच्छक्तिः तस्या एवांतः दातुं- <\/span>\n<\/p>\n

 <\/p>\n

A new brihattwa, deepening, intensifying and unification of <\/p>\n

 <\/p>\n

\n\t\t\t2<\/sup> <\/font>
\nMS <\/font> <\/i>6
\nFrom this point until the entry for “Monday. 19th<\/sup>
\nMarch”<\/span> the days of the<\/i>
\nweek do not agree with the days of the month in the calendar for 1916. The days of the<\/i>
\nweek appear to be correct, as many of the days of the month were added afterwards in<\/i>
\na different ink.\u2014<\/font> Ed.<\/i>
\n<\/font><\/p>\n

\n\t\t\t3<\/sup> <\/font>
\nMS <\/font> <\/i>7
\n<\/font><\/p>\n

\n\t\t\t4<\/sup> <\/font>
\nMS <\/font> <\/i>12
\n <\/font><\/p>\n

\n


\n916<\/i><\/p>\n

Titiksha, Udasinata & Nati with each other and all three with
\nunified rasa, bhoga & ananda.\n<\/p>\n

Intense chidghana is moving up into shuddhananda & the
\nsense of a faery beauty in all things, even the most ugly. The
\ndownward movement of pure shuddhananda embracing chidghana
\nand ahaituka is suspended. Sakama premananda and saprema ka-
\nmananda are being unified, more firmly generalised & normalised.\n<\/p>\n

After several days cessation the trikaldrishti is being again
\nworked over, for a more positive satyam. The first movement is a
\ngreater certainty of the final result, but this is still by suggestion to
\nthe intellect or in the intellect. The difficulty is still to distinguish
\nalways, though it can now generally be done, the ideal suggestion
\nfrom the intellectual certainty which cannot be securely trusted.\n<\/p>\n

There is also an attempt to fix ritam of detail; this is still done
\nin the old way, by unillumined suggestion to the intellect. Eg re the
\nbath; fixed as after 11.30. Times fixed 11.35, 11.30 for unknown
\nstages, 11.38 for being called to bathe: then 11.30 was fixed for
\nS [Saurin] getting up from under the tap, 11.35 for M’s [Moni’s]
\nfinishing the actual bathing. 11.38 & 11.30 came out exactly to
\nthe second, but there was some doubt about 11.35 as the exact
\ntime was not noticed. At 11.353<\/sup>\/4<\/sub> M had left the tap and was drying
\nhimself.\n<\/p>\n

Usually tapas is eventually successful in the immediate environment\u2014<\/font>but the tapas is no longer personally used; it comes of
\nitself.\n<\/p>\n

Since yesterday script and vangmaya are constantly in the type
\nof vijnana with
\n<\/font>prakasha<\/i>,
\nasu <\/i>and
\nananda<\/i>, and Vani, less securely,
\nin the type of pure ananda containing vijnana.\n<\/p>\n

Reference carries with it a great clearness, appositeness and
\nsure fulfilment.\n<\/p>\n

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

Sometimes there is wrong application or combination of time
\nand circumstance. Eg. 7.8 was given and taken as the time when Bh. [Bharati] would come; but at 7.8., the servant went out, Bh.
\ncame at 7.27. Afterwards indeed 7.25 or thereabouts was given,
\nbut it was thought by the intellect Bh would not come, although
\nthe ideality had given its decision that he would.
\n <\/p>\n

\n

\n\t\t\t917<\/i>\n<\/p>\n

10.5 given by rupa of watch; decided to be time at which
\ndinner would be finished, for it was already foretold that S would
\ncome early (he came about 9.15); when the watch was seen two or
\nthree minutes after finishing dinner, it was exactly 10.5.\n<\/p>\n

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

9.40 and 7.50 given by rupa of watch.\n<\/p>\n

 <\/p>\n

\n\t\t\tTuesday [14]5<\/sup> March<\/font> <\/p>\n

9.40 doubly fulfilled, in the morning as the time when work
\non Veda (Bengali) was resumed (unforeseen), in the night as time
\nof meal (foreseen), the first exact, the latter probably approximate,
\nthe watch not being immediately consulted\u2014<\/font> <\/p>\n

 <\/p>\n

\n\t\t\tFriday [17]6<\/sup> March <\/font><\/p>\n

After a crisis of anrita of intellectuality in which the unrelia-
\nbility of intellectual suggestions was insisted upon, there being no
\nmeans of detecting whether they are ideal or merely telepathic, the
\nYogasiddhi is resumed on other lines.\n<\/p>\n

Krishnadarshana fluctuates again for more confirmed normal-
\nity of what has already been gained.\n<\/p>\n

Rupa is slowly developing, but still without stability of perfect
\nforms; samadhi fluctuates.\n<\/p>\n

Samata is not yet entirely immune, but hasya has become en-
\ntirely normal. Asamata is now usually anandamaya and only caused
\nby strong nonfulfilment of yogasiddhi.\n<\/p>\n

In the second chatusthaya, the only positive fluctuation is in
\nsraddha and ishwarabhava and in the externalities of dehashakti.\n<\/p>\n

 <\/p>\n

\n\t\t\tSunday. [19]7<\/sup> March<\/font> <\/p>\n

In fixing time of Bh’s coming two suggestions came 7.45 and
\n7.55. At 7.44 the servant went; at 7.55. Bh came. <\/p>\n

 <\/p>\n

\n\t\t\t5<\/sup> <\/font>
\nMS <\/font> <\/i>13
\n<\/font><\/p>\n

\n\t\t\t6<\/sup> <\/font>
\nMS <\/font> <\/i>16
\n<\/font><\/p>\n

\n\t\t\t7<\/sup> <\/font>
\nMS <\/font> <\/i>18<\/font>
\n <\/p>\n

\n


\n918<\/i><\/p>\n

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

Only these exact correspondences of time are at present being
\nrecorded; the numerous fulfilled telepathies, trikaldrishtis etc which
\noccur each day are not [set]8<\/sup>
\ndown.<\/span>\n<\/p>\n

 <\/p>\n

\n\t\t\tMonday. [20th]9<\/sup> March<\/font> <\/p>\n

Known by telepathy & telepathic trikaldrishti that Bh [Bharati]
\nwould not come; still 7.30 suggested\u2014<\/font>nothing external happened,
\nonly the beginning of an internal movement.\n<\/p>\n

8.20 suggested for N’s [Nolini’s] coming. N came at 8.20 exact
\n(by the watch)\n<\/p>\n

Telepathy that N. would not come to read Greek; justified.\n<\/p>\n

Will for S [Saurin] & M [Moni] to come at 9: they came at 9.3. <\/p>\n

 <\/p>\n

\n\t\t\t8<\/sup> <\/font>
\nMS <\/font> <\/i>sent
\n<\/font><\/p>\n

\n\t\t\t9<\/sup> <\/font>
\nMS <\/font> <\/i>19<\/font>th<\/font><\/sup><\/p>\n

\n

\n

\n

\n

\n

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

19 FEBRUARY \u00ad 20 MARCH 1916   February 1916   In the interval since August there has been a period of long torpor and inertia…<\/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-1832","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\/1832","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=1832"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1832\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1832"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1832"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1832"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}