Master of the Yoga

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
God Himself, the real Person in us, becomes the sadhaka of the sadhana1 as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the
Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces

0 1958-05-01, #Agenda Vol 01, #unset, #Zen
I saw there (center of the heart) the Master of the Yoga; he was no different from me, but nevertheless I saw him, and he even seemed slightly imbued with color. Well, he does everything, he decides everything, he organizes everything with an almost mathematical precision and in the smallest detailseverything.
To do the divine Will I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divines Will. But I didnt know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didnt know what it was I always had to listen, to refer things, to pay attention. Now, no morebliss! There are no more problems, and everything is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.

0 1960-03-03, #Agenda Vol 01, #unset, #Zen
And there are many, many experiences like this. It is only a small, a very small beginning. This one in particular came to mark the new stage: four years have elapsed, and now four years to come. Because everything has focused on this body to prepare it, everything has concentrated on itNature, the Master of the Yoga, the Supreme, everything So only when its over, not before, will it really be interesting to speak of all this. But maybe it will never be over, after all. Its a small beginning, very small.
The Darshan on February 29, 1960, the first anniversary of the Supramental Manifestation.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
20:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in. the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his -- or her -- numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together- The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature.
21:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being (caitya guru or antaryamin), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
20:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
21:Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be taught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for ever. But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
from the Avatar, the Master of the Yoga himself, he would
6 Id., p. 45.

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
How precisely or by what stages this progression and change will take place must depend on the form, need and powers of the individual nature. In the spiritual domain the essence is always one, but there is yet an infinite variety and, at any rate in the integral Yoga, the rigidity of a strict and precise mental rule is seldom applicable; for, even when they walk in the same direction, no two natures proceed on exactly the same lines, in the same series of steps or with quite identical stages of their progress. It may yet be said that a logical succession of the states of progress would be very much in this order. First, there is a large turning in which all the natural mental activities proper to the individual nature are taken up or referred to a higher standpoint and dedicated by the soul in us, the psychic being, the priest of the sacrifice, to the divine service; next, there is an attempt at an ascent of the being and a bringing down of the Light and Power proper to some new height of consciousness gained by its upward effort into the whole action of the knowledge. Here there may be a strong concentration on the inward central change of the consciousness and an abandonment of a large part of the outward-going mental life or else its relegation to a small and subordinate place. At different stages it or parts of it may be taken up again from time to time to see how far the new inner psychic and spiritual consciousness can be brought into its movements, but that compulsion of the temperament or the nature which, in human beings, necessitates one kind of activity or another and makes it seem almost an indispensable portion of the existence, will diminish and eventually no attachment will be left, no lower compulsion or driving force felt anywhere. Only the Divine will matter, the Divine alone will be the one need of the whole being; if there is any compulsion to activity it will be not that of implanted desire or of force of Nature, but the luminous driving of some greater Consciousness-Force which is becoming more and more the sole motive power of the whole existence. On the other hand, it is possible at any period of the inner spiritual progress that one may experience an extension rather than a restriction of the' activities; there may be an opening of new capacities of mental creation and new provinces of knowledge by the miraculous touch of the Yoga-shakti. Aesthetic feeling, the power of artistic creation in one field or many fields together, talent or genius of literary expression, a faculty of metaphysical thinking, any power of eye or ear or hand or mind-power may awaken where none was apparent before. The Divine within may throw these latent riches out from the depths in which they were hidden or a Force from above may pour down its energies to equip the instrumental nature for the activity or the creation of which it is meant to be a channel or a builder. But, whatever may be the method or the course of development chosen by the hidden Master of the Yoga, the common culmination of this stage is the growing consciousness of him above as the mover, decider, shaper of all the movements of the mind and all the activities of knowledge.
There are two signs of the transformation of the seeker's mind of knowledge and works of knowledge from the process of the Ignorance to the process of a liberated consciousness working partly, then wholly in the light of the Spirit. There is first a central change of the consciousness and a growing direct experience, vision, feeling of the Supreme and the cosmic existence, the Divine in itself and the Divine in all things; the mind will be taken up into a growing preoccupation with this first and foremost and will feel itself heightening, widening into a more and more illumined means of expression of the one fundamental knowledge. But also the central Consciousness in its turn will take up more and more the outer mental activities of knowledge and turn them into a parcel of itself or an annexed province; it will infuse into them its more au thentic movement and make a more and more spiritualised and illumined mind its instrument in these surface fields, its new conquests, as well as in its own deeper spiritual empire. And this will be the second sign, the sign of a certain completion and perfection, that the Divine himself has become the Knower and all the inner movements, including the activities of what was once a purely human mental action, have become his field of knowledge. There will be less and less individual choice, opinion, preference, less and less of intellectualisation, mental weaving, cerebral galley-slave labour; a Light within will see all that has to be seen, know all that has to be known, develop, create, organise. It will be the inner Knower who will do in the liberated and universalised mind of the individual the works of an all-comprehending knowledge.

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
the divine persistence of the Master of the Yoga and acts out of a tranquil universality and oneness with all things and creatures.
And this close contact with all things implies no involution of soul and mind in the separative lower nature, because his basis of spiritual experience is not the inferior phenomenal form and movement but the inner All and the supreme Transcendence.

2.10 - The Vision of the World-Spirit - Time the Destroyer, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Soul is the secret of all these appearances. All is a Yoga of this great eternal Spirit in things and all happenings are the result and expression of that Yoga; all Nature is full of the secret Godhead and in labour to reveal him in her. But he would see too the very form and body of this Godhead, if that be possible. He has heard of his attributes and understood the steps and ways of his self-revelation; but now he asks of this Master of the Yoga to discover his very imperishable Self to the eye of Yoga. Not, evidently, the formless silence of his actionless immutability, but the Supreme from whom is all energy and action, of whom forms
378

2.22 - The Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
indicates that in order that that may wholly be, the surrender must be without reservations; our Yoga, our life, our state of inner being must be determined freely by this living Infinite, not predetermined by our mind's insistence on this or that dharma or any dharma. The divine Master of the Yoga, yogesvarah. kr.s.n.ah., will then himself take up our Yoga and raise us to our utmost possible perfection, not the perfection of any external or mental standard or limiting rule, but vast and comprehensive, to the mind incalculable. It will be a perfection developed by an allseeing Wisdom according to the whole truth, first indeed of our human swabhava, but afterwards of a greater thing into which it will open, a spirit and power illimitable, immortal, free and all-transmuting, the light and splendour of a divine and infinite nature.
All must be given as material of that transmutation. An omniscient consciousness will take up our knowledge and our ignorance, our truth and our error, cast away their forms of insufficiency, sarva-dharman parityajya, and transform all into its infinite light. An almighty Power will take up our virtue and sin, our right and wrong, our strength and our weakness, cast away their tangled figures, sarva-dharman parityajya, and transform all into its transcendent purity and universal good and infallible force. An ineffable Ananda will take up our petty joy and sorrow, our struggling pleasure and pain, cast away their discordances and imperfect rhythms, sarva-dharman parityajya, and transform all into its transcendent and universal unimaginable delight. All that all the Yogas can do will be done and more; but it will be done in a greater seeing way, with a greater wisdom and truth than any human teacher, saint or sage can give us. The inner spiritual state to which this supreme Yoga will take us, will be above all that is here and yet comprehensive of all things in this and other worlds, but with a spiritual transformation of all, without limitation, without bondage, sarva-dharman parityajya.

4.02 - The Integral Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritual Using of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct Master of the Yoga and effects the entire spiritual and ideal conversion of the being.
This double character of our Yoga raises it beyond the mundane ideal of perfection, while at the same time it goes too beyond the loftier, intenser, but much narrower religious formula. The mundane ideal regards man always as a mental, vital and physical being and it aims at a human perfection well within these limits, a perfection of mind, life and body, an expansion and refinement of the intellect and knowledge, of the will and power, of ethical character, aim and conduct, of aesthetic sensibility and creativeness, of emotional balanced poise and enjoyment, of vital and physical soundness, regulated action and just efficiency. It is a wide and full aim, -- but yet not sufficiently full and wide, because it ignores that other greater element of our being which the mind vaguely conceives as the spiritual element and leaves it either undeveloped or insufficiently satisfied as merely some high occasional or added derivatory experience, the result of the action of mind in its exceptional aspects or dependent upon mind for its presence and persistence. It can become a high aim when it seeks to develop the loftier and the larger reaches of our mentality, but yet not sufficiently high, because it does not aspire beyond mind to that of which our purest reason, our brightest mental intuition, our deepest mental sense and feeling, strongest mental will and power or ideal aim and purpose are only pale radiations. Its aim besides is limited to a terrestrial perfection of the normal human life.

4.17 - The Action of the Divine Shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
This supramental shakti may form itself as a spiritualised intuitive light and power in the mind itself, and that is a great but still a mentally limited spiritual action. Or it may transform altogether the mind and raise the whole being to the supramental level. In any case this is the first necessity of this part of the Yoga, to lose the ego of the doer, the ego-idea and the sense of one's own power of action and initiation of action and control of the result of action and merge it in the sense and vision of the universal shakti originating, shaping, turning to its ends the action of ourselves and others and of all the persons and forces of the world. And this realisation can become absolute and complete in all the parts of our being only if we can have that sense and vision of it in all its forms, on all the levels of our being and the world being, as the material, vital, mental and supramental energy of the Divine, but all these, all the powers of all the planes must be seen and known as self-formulations of the one spiritual shakti, infinite in being, consciousness and Ananda. It is not the invariable rule that this power should first manifest itself on the lower levels in the lower forms of energy and then reveal its higher spiritual nature. And if it does so come, first in its mental, vital or physical universalism, we must be careful not to rest content there. It may come instead at once in its higher reality, in the might of the spiritual splendour. The difficulty then will be to bear and hold the Power until it has laid powerful hands on and transformed the energies of the lower levels of the being. The difficulty will be less in proportion as we have been able to attain to a large quiet and equality, samata, and either to realise, feel and live in the one tranquil immutable self in all or else to make a genuine and complete surrender of ourselves to the divine Master of the Yoga.
It is necessary here to keep always in mind the three powers of the Divine which are present and have to be taken account of in all living existences. In our ordinary consciousness we see these three as ourselves, the Jiva in the form of the ego. God -- whatever conception we may have of God, and Nature. In the spiritual experience we see God as the supreme Self or Spirit, or as the Being from whom we come and in whom we live and move. We see Nature as his Power or God as Power, Spirit in Power acting in ourselves and the world. The Jiva is then himself this Self, Spirit, Divine, so'ham, because he is one with him in essence of his being and consciousness, but as the individual he is only a portion of the Divine, a self of the Spirit, and in his natural being a form of the shakti, a power of God in movement and action, para prakrtir jivabhuta. At first, when we become conscious of God or of the shakti, the difficulties of our relation with them arise from the ego-consciousness which we bring into the spiritual relation. The ego in us makes claims on the Divine other than the spiritual claim, and these claims are in a sense legitimate, but so long as and in proportion as they take the egoistic form, they are open to much grossness and great perversions, burdened with an element of falsehood, undesirable reaction and consequent evil, and the relation can only be wholly right, happy and perfect when these claims become part of tile spiritual claim and lose their egoistic character. And in fact the claim of our being upon the Divine is fulfilled absolutely only then when it ceases at all to be a claim and is instead a fulfilment of the Divine through the individual, when we are satisfied with that alone, when we are content with the delight of oneness in being, content to leave the supreme Self and Master of existence to do whatever is the will of his absolute wisdom and knowledge through our more and more perfected Nature. This is the sense of the self-surrender of the individual self to the Divine, atmasamarpana. It does not exclude a will for the delight of oneness, for participation in the divine consciousness, wisdom, knowledge, light, power, perfection, for the satisfaction of the divine fulfilment in us, but the will, the aspiration is ours because it is his will in us. At first, while there is still insistence on our own personality, it only reflects that, but becomes more and more indistinguishable from it, less personal and eventually it loses all shade of separateness, because the will in us has grown identical with the divine Tapas, the action of the divine shakti.

4.18 - Faith and shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
Moreover, not only a faith in the fundamental principle, ideas, way of the Yoga is needed, but a day to day working faith m the power in us to achieve, in the steps we have taken on the way, in the spiritual experiences that come to us, in the intuitions, the guiding movements of will and impulsion, the moved intensities of the heart and aspirations and fulfilments of the life that are the aids, the circumstances and the stages of the enlarging of the nature and the stimuli or the steps of the soul's evolution. At the same time it has always to be remembered that we are moving from imperfections and ignorance towards light and perfection, and the faith in us must be free from attachment to the forms of our endeavour and the successive stages of our realisation. There is not only much that will be strongly raised in us in order to be cast out and rejected, a battle between the powers of ignorance and the lower nature and the higher powers that have to replace them, but experiences, states of thought and feeling, forms of realisation that are helpful and have to be accepted on the way and may seem to us for the time to be spiritual finalities, are found afterwards to be steps of transition, have to be exceeded and the working faith that supported them withdrawn in favour of other and greater things or of more full and comprehensive realisations and experiences, which replace them or into which they are taken up in a completing transformation. There can be for the seeker of the integral Yoga no clinging to resting-places on the road or to half-way houses; he cannot be satisfied till he has laid down all the great enduring bases of his perfection and broken out into its large and free infinities, and even there he has to be constantly filling himself with more experiences of the Infinite. His progress is an ascent from level to level and each new height brings in other vistas and revelations of the much that has still to be done, bhuri kartvam, till the divine shakti has at last taken up all his endeavour and he has only to assent and participate gladly by a consenting oneness in her luminous workings. That which will support him through these changes, struggles, transformations which might otherwise dishearten and baffle, -- for the intellect and life and emotion always grasp too much at things, fasten on premature certitudes and are apt to be afflicted and unwilling when forced to abandon that on which they rested, --is a firm faith in the shakti that is at work and reliance on the guidance of the Master of the Yoga whose wisdom is not in haste and whose steps through all the perplexities of the mind are assured and just and sound, because they are founded on a perfectly comprehending transaction with the necessities of our nature.
The progress of the Yoga is a procession from the mental ignorance through imperfect formations to a perfect foundation and increasing of knowledge and in its more satisfyingly positive parts a movement from light to greater light, and it cannot cease till we have the greatest light of the supramental knowledge. The motions of the mind in its progress must necessarily be mixed with a greater or lesser proportion of error, and we should not allow our faith to be disconcerted by the discovery of its errors or imagine that because the beliefs of the intellect which aided us were too hasty and positive, therefore the fundamental faith in the soul was invalid. The human intellect is too much afraid of error precisely because it is too much attached to a premature sense of certitude and a too hasty eagerness for positive finality in what it seems to seize of knowledge. As our self-experience increases, we shall find that our errors even were necessary movements, brought with them and left their element or suggestion of truth and helped towards discovery or supported a necessary effort and that the certitudes we have now to abandon had yet their temporary validity in the progress of our knowledge. The intellect cannot be a sufficient guide in the search for spiritual truth and realisation and yet it has to be utilised in the integral movement of our nature. And while, therefore, we have to reject paralysing doubt or mere intellectual scepticism, the seeking intelligence has to be trained to admit a certain large questioning, an intellectual rectitude not satisfied with half-truths, mixtures of error or approximations and, most positive and helpful, a perfect readiness always to move forward from truths already held and accepted to the greater corrective, completing or transcending truths which at first it was unable or, it may be, disinclined to envisage. A working faith of the intellect is indispensable, not a superstitious, dogmatic or limiting credence attached to every temporary support or formula, but a large assent to the successive suggestions and steps of the shakti, a faith fixed on realities, moving from the lesser to the completer realities and ready to throw down all scaffolding and keep only the large and growing structure.
--
The faith demanded of us both in its general principle and its constant particular application amounts to a large and ever increasing and a constantly purer, fuller and stronger assent of the whole being and all its parts to the presence and guidance of God and the shakti. The faith in the shakti, as long as we are not aware of and filled with her presence, must necessarily be preceded or at least accompanied by a firm and virile faith in our own spiritual will and energy and our power to move successfully towards unity and freedom and perfection. Man is given faith in himself, his ideas and his powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering to the altar of the Spirit. This spirit, says the Scripture, is not to be won by the weak, nayam atma balahinena labhyah. All paralysing self-distrust has to be discouraged, all doubt of our strength to accomplish, for that is a false assent to impotence, an imagination of weakness and a denial of the omnipotence of the spirit. A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty and to yield to the sense of inability is for the seeker of the integral Yoga a non-sense, for his object is a development of a perfection that is there already, latent in the being, because man carries the seed of the divine life in himself, in his own spirit, the possibility of success is involved and implied in the effort and victory is assured because behind is the call and guidance of an omnipotent power. At the same time this faith in oneself must be purified from all touch of rajasic egoism and spiritual pride. The Sadhaka should keep as much as possible in his mind the idea that his strength is not his own in the egoistic sense but that of the divine universal shakti and whatever is egoistic in his use of it must be a cause of limitation and in the end an obstacle. The power of the divine universal shakti which is behind our aspiration is illimitable, and when it is rightly called upon it cannot fail to pour itself into us and to remove whatever incapacity and obstacle, now or later; for the times and durations of our struggle while they depend at first, instrumentally and in part, on the strength of our faith and our endeavour, are yet eventually in the hands of the wisely determining secret Spirit, alone the Master of the Yoga, the Ishwara.
The faith in the divine shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit's omnipotence. All knowledge, all strengths, all triumph and victory, all skill and works are in her hands and they are full of the treasures of the Spirit and of all perfections and siddhis. She is Maheshwari, goddess of the supreme knowledge, and brings to us her vision for all kinds and widenesses of truth, her rectitude of the spiritual will, the calm and passion of her supramental largeness, her felicity of illumination; she is Mahakali, goddess of the supreme strength, and with her are all mights and spiritual force and severest austerity of Tapas and swiftness to the battle and the victory and the laughter, the atthasya, that makes light of defeat and death and the powers of the ignorance: she is Mahalakshmi, the goddess of the supreme love and delight, and her gifts are the spirit's grace and the charm and beauty of the Ananda and protection and every divine and human blessing: she is Mahasaraswati, the goddess of divine skill and of the works of the Spirit, and hers is the Yoga that is skill in works, yogah karmasu kausalam, and the utilities of divine knowledge and the self-application of the spirit to life and the happiness of its harmonies. And in all her powers and forms she carries with her the supreme sense of the masteries of the eternal Ishwari, a rapid and divine capacity for all kinds of action that may be demanded from the instrument, oneness, a participating sympathy, a free identity, with all energies in all beings and therefore a spontaneous and fruitful harmony with all the divine will in the universe. The intimate feeling of her presence and her powers and the satisfied assent of all our being to her workings in and around it is the last perfection of faith in the shakti.

r1912 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The spiritual communications to the ear, this morning, revealed themselves as the communications of two kinds of spirits,those who are merely of the buddha plane, manasic, and given over to error, and those who stand on the borders of the sukshma and the mahat, receiving knowledge from the vijnanam, expressing it in the sukshma. Some of the latter are farther, some nearer to the borderline, some stand upon it,and according to the proximity is the soundness of the expression of the knowledge to the mind and the fullness and force of its substance. Besides these manasic beings, there are the voices of the Suryaloka and Janaloka who have already manifested. The mere buddha voices are now very rare and weak. The siddhi has risen to the borders of the mahat and reached over into it, and none have power who are below its line of attainment. The thoughts, perceptions etc may also be classified as on the same levels; there is sometimes even a double movement of knowledge in the mahat echoed in the sukshma.The forward movement of the ananda is now being left to itself and another siddhi taken up, the relations of the Jiva (dasyam) with the Master of the Yoga and those whom he has chosen. All restraint by the mind or any other organ used by the Jiva is to be entirely abandoned. The Vani that announces appears as that of an Angel of God, controlling, but aware of the derivative nature of the control & allowing the vak to flow through her. The derivative control of the world by Angels, Powers, Gods, Mahatmas announced by this Vani preceded by a blowing of trumpets in the Anandaloka.
***
--
The afternoon was begun with a suspension of definite progress in the siddhi and, afterwards, an attack on the siddhi of the ananda.The most important siddhi was the perfection of the articulate thought, which resumed rapidly all the characteristics of perfect vijnanamaya thought,prakasha, asu, nischaya, inevitability (adequate, effective and effective illuminative) of the vak, truth of substance, nihshabdata. All these were perfected and delivered from breach or restraint, except the nihshabdata which is still pursued with shabda by the annamaya devatas; but the thought can no longer be strongly impeded or suspended by annamaya interference, only hampered in its speed. Fluency has been acquired, rapidity prepared and declared due at 8.22 a.m. on the morrow. A severe struggle was necessary with the shabda, the attack of the annam being obstinate and furious and added by the necessity of steering clear of the laya of vak in artha-bodha. Involved shabda in implicit vak, not involved vak in arthabodha is the rule of the expression of thought.Trikaldrishti was regularised in the interpretation both by perception and in expression of the lipis, drishtis, shakunas, on the basis of right interpretation of the meaning, the fulfilment in the sthula being as yet not guaranteed. There was also perfect prakamya vyapti of the unseen movements of the servant carefully tested for about half an hour,only where inference interfered, was there error. The Vani accompanied by the personal use of the relations established with the Master of the Yoga came to perfection.Exactness is entering into the pure trikaldrishti (subjective & self-existent without prakamya vyapti). The time of several incidents in the Yoga was exactly indicated, also the exact minute when the evening meal would be given. All these siddhis, however, are subject to interruption and obstruction, though not of the old powerful character.Triple sanyama in samadhi has been established by involved process, occurring three times while walking, eg on the thought which [proceeded]3 undisturbed while the waking mind was unconscious, on the walk of the body or something in the immediate surroundings, on the fact of samadhi or an experience in the samadhi. External objects are, in this state, sensed not by the indriyas of the mind and body, but by the karana-indriya..Ananda sahaituka of raudra and pain with bhoga; the tendency in the morning to the whole kamabhoga was discontinued in the later part of the day.
The Record entries for this period have not survived.Ed.

r1912 01 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is no personality manifest behind this script, but this script belongs to the Master of the Yoga and proceeds from him through a passive channel.
***

r1912 01 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Progress, unclouded resumed this morning. The results of the last few days, so far as yet ascertained, may now be summed up. The first chatusthaya, denied by the assault of the triguna, has gained in strength by the ejection of the remnants of lower tejas; pravritti, prakasha & shama are arriving at a perfect harmony. The dasyam is being rendered firmer and firmer and combined with ananda is perfecting the shama and divesting it of all tamasic elements, perfecting also the pravritti and divesting it of all rajasic elements. The only tamas left is the physical and the asraddha of the Adesha, the latter the result of insufficient prakasha, the former of the imperfect conquest of the physical being by the vijnanam. The manifestation of the Kalibhava, harmonising the bala, raudra (karali) & shiva Kali, has perfected the second chatusthaya in all but intensity. The remnants of general asraddha in God & swashakti are disappearing and the only province of asraddha is the Adesha and the rapidity of the siddhi. This defect prevents the intensity of kalyanasraddha, and ishwarabhava etc. necessary to the perfection of the second chatusthaya. Jnanaprakasha is now strong and the mithyadharanas (asadgrahas) relating to the Yoga and Lila are disappearing. The Kalibhava and the realisation of self in all and all in the self are growing strong and persistent. The Master of the Yoga is more and more manifest in each detail of experience, but half-veiled by the Prakriti in the surroundings. Sahitya is once more hampered by the refusal of the annam to obey or even contain the vijnanamaya movements of the vak. On the other hand artha becomes more & more full and clear, powerful and luminous. Jnanam & Anandam Brahma are steadily deepening.
The chief struggle is over the third & fourth chatusthayas where the annamaya obstruction has concentrated the best of its strength. Ananda has risen from the ratha of rasagrahana to the ratna of bhoga with a frequent emergence of rtha, which is especially strong in the sahaituka vishayabhoga & tivra & is spreading to the kama etc. Ananda, even ratha of the kamananda, is beginning definitely to emerge. The other bhogas (chidghana, prema, ahaituka, shuddha) are involved in the sharira and emerge out of it. It is here that the contradictions of ananda are occasionally strong. Ratha of the bhoga of events, conditions etc is prevailing. The contradictions are being overborne; pain & discomfort of heat & cold, contact etc are being dominated. The other field of struggle is the arogya; the sore throat was ejected after a struggle by siddhi. The rogas still capable of touching the surface of the system attack frequently, but cannot hold except for short intervals, coming, retiring, succeeding, failing without cause. The disturbances of assimilation are yielding perceptibly to the Arogya; when they come, they cannot hold or make only a brief & seldom violent visit. Three full days of avisrishti were attended with perfect ease and the remaining one and a half with only a vague tendency to disturbance. Two nominal visrishtis occurred on the fifth & sixth days, but with only parthiva pressure, no tejasic, vayavic or jalamaya. Only at the end of the sixth day (this morning) somewhat acute tejahkshobha produced a copious visrishti of the old type. The system, however, dismissed the kshobha in about fifteen minutes and it went leaving behind no acute results. The central arogya still advances slowly. Sarvasaundaryam is not yet continuously permanent.

r1912 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
August, 1912, will complete the seventh year of my practice of Yoga. It has taken so long to complete a long record of wanderings, stumbles, gropings, experiments,for Nature beginning in the dark to grope her way to the lightnow an assured, but not yet a full lustre,for the Master of the Yoga to quiet the restless individual will and the presumptuous individual intelligence so that the Truth might liberate itself from human possibilities & searchings and the Power emerge out of human weaknesses and limitations. The night of the thirtieth marked by a communication from the sahasradala, of the old type, sruti, but clear of the old confusions which used to rise around the higher Commands. It was clearly the Purushottama speaking and the Shakti receiving the command. Already the lipi had given warning of a new life beginning on the 1 July,a new life, that is to say, a new type of action, starting with a temporarily complete realisation of novel Personality and the final inevitable seal on the dasyabhava. Not that anything was done abruptly. In this yoga at least nothing has been abrupt except the beginnings,the consummations are always led up to by long preparation & development, continual ebb & flow, ceaseless struggling, falling & risinga progress from imperfection through imperfections to imperfect and insecure perfections & only at last an absolute finality and security.
Even now the dasyam though complete in action, is not free of an intellectual questioning. But this last leaven of asraddha, of nastikya-buddhi, is confined to the truth or untruth of the Adesha given in the jail, the apprehension of certain forms of akalyana; it is not capable any longer of positiveness & even at its highest is unable to generalise itself. For the rest the triple dasyam of the body is active beyond doubt, the last shadowy effigies of the double dasyam is fading awayin the mind and feelings there is not the same clearness; for the shadow of the double dasyam still persists by the strength of the asraddha, but the express thought, the vak of the divine communication, the experiences & feelings (all except the depression due to doubt) are ordinarily independent of the anumati. Only the perceptions present still a field to the unhappy independence of the soul, its triste liberty to doubt & revolt against God, and from this field the others are sometimes temporarily affected.

r1912 12 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The lipi has definitely conquered in the Akash, but its invariable success of vividness & legibility is not yet allowed. The jnanam has now an invariable correctness, but the trikaldrishti is still clouded by the relics of the twilit intellectual activity. Shakti of chitta & prana is now being finally perfected on the basis of the perfect samata, shanti, sukha & atmaprasada. Dasyam is taking entire possession of all the functions, attended by dasyabuddhi in the devatas, and the Master of the Yoga is now habitually manifest in his personal relation. The two sortileges are being progressively fulfilled. Physical activity10.45 to 11.45. Adhogati is strong and seeks to base itself on defect of anima. Pranic utthapana, complete in the pranakosha, is unable as yet to possess wholly the annakosha except in its pranic parts; hence, failure of mahima & a strong sense of weakness & incapacity in the karmadeha affecting the body. Again from 12.10 .. 1.5 & from 3.5 to 4.10 in the afternoon.
The afternoon has passed under Vritra, the power slow to act, the trikaldrishti & jnana uncertain, the physical brain dull and overcast. The Maheshwari-Mahasaraswati shanti is giving place under such circumstances to the Mahasaraswati-Mahakali quietude based on a concealed Maheshwari pratistha. Nirukta is now acting under the rule of the vijnana normally & bhasha begins to follow suit; the intellect in the environment has recognised the necessity of passivity & the superior results of the vijnanamaya method. The frequency of Ananda (Kama) continues but is interrupted by Vritric periods.

r1912 12 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Sortilege The reference is to the full manifestation of the Master of the Yoga which is approaching.
([Written] Dec. 20)

r1912 12 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The second given yesterday points to a development in which the Master of the Yoga abandoning the part of the mere mechanician shows himself as Lord of Truth & Love so that the old powers & experiences in the jail & after may reemerge on a new basis of perfection. This movement has already begun. The first is a necessary part of it, viz the firm & unstumbling activity of the higher Pravritti & Ananda on a plane above that of mind, even of pure mind. Srikrishna standing on that level is giving this activity.
The sukshmadrishti has for the last two days been progressing. The gandhadrishti, which was always more pronounced than the others, has now overcome its two limitations, restriction of range to the smells most common in the immediate material experience and reliance on the material adhar; it is now admitting perfumes & other scents not within the physical range or usual experience. The rasadrishti, which was always prevented from manifesting till lately & even then was confined to the gandharasa, the touch on the palate of things smelt, has suddenly rushed to the front and stands on a level with the gandha except in frequency of the experience & permanence; but intensity & materiality are perfect & the range is not limited as it includes the sweet, the bitter & the pungent as well as nondescript tastes. Sparsha is still confined to the habitual touches, rain, wind, insects, heat of the sukshma sun, fire, etc & the result rather than the actuality of certain subtle touches. In samadhi however sparsha is very vivid & the physical sensation remains after waking. The more developed touches (human) are only felt in the waking state through the subtle nervous system, but they are there often acute. Such touches as reach the sthula body without this veil increase in frequency & intensity. Finally, shabda is now beginning to disengage itself finally from the adhara. This sense which was the most acute & earliest to develop, is now the latest (rupa excepted) to perfect itself & the clear sounds of the jail do not repeat themselves. Finally, rupa is still confined to mere image, pratimurti, & does not give the murti or actual form of which there were some instances in the jail & afterwards, but none here.

r1912 12 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ananda (kama) is occasionally intense on a moderate estimate of intensity. It is that is to say tivra, but not rudra, not even tivratara or tivratama. It occurs, tivra or kuntha, daily & often frequently in the day and is in that sense permanent. But it is not continuous in its permanence or constant in its intensity. Health in the last half of the month has been successfully resisted, rather than successfully progressive; cough, which had disappeared, has reappeared; the other fragments of roga, however vague, slight, blunted or disjointed, still persist & even when they seem to have finally disappeared, unexpectedly return. Nevertheless, they are losing force; but that is all that can be said. The saundarya has not progressed since the 10, materially; its successes are the merest beginnings & in most directions the opposite tendency prevails. Primary utthapana has so far established itself that ten to twelve hours daily are passed, walking or standing, without any permanent reaction except a vague defect of anima which sometimes tends to materialise feebly and a moderate adhogati, also vague & dull, in the earlier part of the day. The prediction about equipment has been entirely falsified & the acuteness of the position has not been lightened. The literary & scholastic work has begun to take shape & proceed or prepare to proceed on its proper lines, but the necessary materials are deficient. The religious work is now being founded on a certain power over the sadhana of others, but this is as yet only rudimentary. The same is true of other activities. There is an effective pressure of power, but not the sovran control that is needed. The contact with the Master of the Yoga is being constantly dulled & obscured by the siege of Ego in the environment, false suggestion & inferior vani. Realisation of Atman & Brahman Nirguna & Saguna is always available & at once returns in fullness when the mind turns in that direction, but the nitya smarana is not there, because, perhaps, the realisation of the Ishwara is not equally well-established. The whole Yoga is still subject to clouding & temporary breaches even of those siddhis that have been most perfectly accomplished. Although these breaches are often slight, temporary & without power yet their recurrence shows that the whole system has not been placed perfectly under the right control.
***

r1913 01 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
It is indicated in the lipi that from tonight the Master of the Yoga will exercise a perfect and apparent control over the subjectivity of the system in all its parts. The subjective-objectivity will still remain for some time imperfectly siddha & subject to a dual control of the old & new Prakriti, the old fading, the new increasing in force, brilliance and all-pervading sovereignty.
***

r1913 02 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Todays first movement has been the development of the authoritative direct guidance of the Master of the Yoga imposing itself on the mind even when there are no data for sraddha and, parallel with this movement, a streng thening of the pure revelatory movement,independent of data, probability or actual fulfilment,of the trikaldrishti and its materials, lipi, prakamya-vyapti and rupa. The purnabrahmadrishti has also been powerfully streng thened and is extruding the old outlook of mere Avidya. Otherwise the morning has been occupied chiefly with the removal of the remnants of certain old activities, eg, expectation, mental insistence, distrust etc. The process is not yet complete.
The rest of the day was occupied with action on the same lines and the removal of expectation & mental insistence was thoroughly tested; the latter has disappeared and is replaced by dhriti and tejas; expectation is inactive, but is not replaced yet by a settled faith, owing to the apparent contradiction given by events to some statements of the Vani which has revived the tendency of distrust. This distrust, however, can only hold its own in details and recur as a doubt with regard to saundarya and Adeshasiddhi. It does not any longer question the Yogasiddhi, but is only doubtful about its immediate incidents or its promised increase of rapidity. In any case samata seems to have been, at last, perfectly established. If so, it is the first fulfilment of the character predicted for the month of February,a period of perfect completion and faultless organisation. This perfection of samata is subject, however, to an uneven distribution of tejas in the reception of impacts; but a superficial unevenness of ananda is apparently the intention of the siddhi; it is, therefore, not a defect of samata, but, so far as discomfort enters into the lower levels of the unevenly distributed tejas, a defect of shakti which concerns the second chatusthayaa defect, practically, of bhogasamarthya. Sahitya was resumed in the afternoon. (Soul in Art).

r1913 02 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today the mists have begun to clear and show an advance,principally, towards the final removal of the false tejas & tamas in the knowledge which though expelled from the system still besiege it from the environment and occupy the outgoing and incoming paths of the thought perception. If the mind can be got to reject these false visitors, then there is a source of knowledge independent of all data which gives automatically the truth. That which learns from data, is also misled by data; this wrong suggestion of data has been for some time the besetting obstacle to the completion of the trikaldrishti & jnana, the strong refuge of outgoing error. The Personality of the Master is now occupying the life in place of the more general personality of the Saguna Brahman. It is no longer Ishwara or Bhagawan only, but Srikrishna-Narayana. At present, however, it is only in the personal relations with the Master of the Yoga that the substitution has been established..
During the rest of the day, the parts of the Yoga which had been clouded, reemerged in full strength, with the exception of Rupa and Samadhi which did not yet manifest their full former strength. There are signs, however, in the swapna and jagrat samadhi of a more perfect manifestation approaching.

r1913 03 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
St. . When the vijnana is active, he (the Master of the Yoga) developing the initial Word, (OM, Brahman) declares all that follows.First, activity of the vijnana, second, constant perception of the Brahman, third, knowledge of the world in the terms of the Brahman.
***

r1913 06 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
4) Manifestation of personality by the Master of the Yoga.
***

r1913 09 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti & will-power were again allowed to lapse into the pure intellectuality but this time a greater power to distinguish between the action of the two & consequently between true & false trikaldrishti was developed out of the confusion. Utthapana was contradicted by a great weariness and weakness. After six days of whiteness the upper teeth began again to become clouded and a slight shade to fall on the lower, especially on those at the right side. Kamananda increased in intensity. The personal lilamaya relation with the Master of the Yoga emerged, still feebly hampered by the old tapomaya & manomaya movements.
MS deficient

r1913 09 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The teeth this morning have recovered their whiteness though some shadow of the yellow tinge hangs over them & its actuality is a little heavy, comparatively, in the side teeth. The reaction in the upper range has lightened. Kamananda continues but with suspensions & with a varying intensity. Inspired speech of the second order (illuminative-effective-inspired) took possession of the thought with very little trouble, but is now silent (9 am) and thought perception is once more active, mixed intellectual & ideal governed by vijnana-perceptions. This time the Master of the Yoga has rejected shama definitely as the agent of rehabilitation and enforced that function on pravritti which discharges it still with a hampered power owing to the siege of mental tapas. Script has been taken possession of by the governing force.
Today, the disturbance created yesterday continued in its after effects, chiefly in want of faith. Finally, calm and ananda returned and the control of the divine guidance manifested. Kamananda was less intense, trikaldrishti & aishwarya very broken & the siege of the external intellect persistent and heavy. Samadhi made no progress, rupa only in the arrival of akasha rupa on a background, but lipi recovered & increased its force.

r1913 12 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Confusion of the first & second chatusthaya, due to confusion of the third, again occurred. The difficulty in distinguishing the Personality of the Master of the Yoga, owing to the interference of inferior personalities, is now a main cause of unfaith & discontent.
In the afternoon the confusion was cleared from the first & second chatusthaya, though still left in the third, in order that there might be no farther premature demand & therefore reaction of disappointment & discontent; the main agent in the clearance has been the final subtle but perfect distinction in the vivek between the supreme vani & script (not yet active) & the minor, secondary & immediately active & directive vani & script which are henceforth leading the siddhi forward. A similar distinction is being made but not yet perfected between ideal & un-ideal stresses of tapas & prakasha. At the same time the final transfer of the remnants of intellectuality to the ideal plane through the vijnana buddhi has begun to be completed. Dasya is on the verge of fullness, the ego remaining only in the sakshi and in some emotional remnants; the rest of the individual being lives now a secondary life as a conscious becoming of the one Being.

r1913 12 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The 21 Dec marks the close of a period. The first chatusthaya, hitherto always subject to apparent & superficial relapse by adhyaropa & intrusion of trouble, asamata & nirananda from outside, is now superior, by reason of the final repulsion of desire and recognition of the conditions of the Yoga, to these intrusions, although a minor adhyaropa is still possible. The second is firm, under the surface and often on the surface, in all except sraddha, firm in itself, but not complete in its range or all its circumstances. Sraddha in the Yoga siddhi has been accepted by the intellect, but not sraddha in the kriti. There the surviving intellectuality demands certain objective proofs before assenting to the ideal faith as anything more than a possibility or probability justified by the general nature of past experience. The doubt resolves itself into a deficiency in the sraddha Bhagavati. The Allpowerful Master of the Yoga is accepted as the Master & Lover of the Jiva and there is faith in His grace for the Yoga, but not in His grace for the life, nor in His ritam, nor in His Adesha. For this reason the swashaktyam sraddha is also overcast by doubt and limited in its range, because it is thoroughly experienced and accepted that own-Power can do nothing without the divine sanction and grace. The third chatustaya is in all, but rupadrishti, so far established in self-expansive force & inevitability of self perfection that its entire fulfilment remains only a matter of time. Physical siddhi is moving towards that stage, but has not reached it. Brahmasiddhi is now deficient only in nityasmarana and depth. Karmasiddhi remains now as the sole nexus of the asiddhi.
The third chatusthaya is chiefly advanced in vangmaya thought, in general jnana where jnana does not pass into telepathy (prakamya-vyapti). The main difficulty lies in the defects of the interpretative power, daksha & ketu, which, although transferred in type to the ideality whether of vijnanabuddhi or vijnana, alternates practically between vijnana, vijnanabuddhi and those parts of manasabuddhi which are either pseudo-intuitional in the nature of their activity or else attempt to preserve the fragments of the old intellectual reasoning or of the undercurrent of habitual mentality. This defect is now being steadily mended; ideal interpretation is being applied to the material of telepathy, lipi, rupa, samadhi etc; but until this process is complete, the positive defects of knowledge, as opposed to mere occasional inactivity, incompleteness or limitation of range, must continue. Meanwhile the range has begun to be extended. Occasional inactivity of knowledge will remain & be used for ananda & uddeshya, the purposes of life & the joy of life. Power acts with frequency, but not with full mastery; nevertheless it is now often rapid, instantaneous[,] effortless & persistent in its efficacy. Lipi is organising itself materially, but lacks habituality of vividness & spontaneous fullness in the akasha. Chitra & sthapatya of rupa is now almost perfect, the human figure, animal, landscape & group being rich, various & perfect in all; the isolated object or object group is still obstructed, but is moving towards the same variety & richness. Perfection is already not uncommon. Akasharupa is now persistent in manifestation, but cannot yet acquire a free stability. The vishayadrishtis have all an occasional perfect action, but are limited to a few habitual forms. Samadhi is still deficient in free combination and prolonged continuity of vision and experience.

r1913 12 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Telepathy is now entirely justified to the intellectual sraddha; it is seen now that every telepathic suggestion is true, all are being except for slight perversions correctly placed and only in their exaggeration by tapas into trikaldrishti is there any serious error or distortion. So also the wisdom & kalyanechcha of the Master of the Yoga are justified in every detail of priya apriya, mangala amangala, the exact use & intention even being now generally evident either vaguely or precisely to the mental perception aided by the ideality. The absolute power over the Yoga is also evident, but the absolute power over the world is still a matter of ideal faith &, to the mind, of inferential faith, not of intellectual pratyaksha. So also the personal Love (prema & not kama) is not entirely justified to the perceptive manas & the prana, although justified to the heart.
In the evening a shroud was drawn over the siddhi which seemed in great parts of it to become inactive or ineffective. At the same time it was evident that a process of purification of the old ideas & sanskaras formed in the course of the sadhan & no longer suited to the actual state or future course of the siddhi was in process.

r1914 01 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Full light and ananda are being steadily combined, but their arrangement is hampered by the imperfect finality of the decisive or higher trikaldrishti which is largely held in abeyance. Meanwhile the sraddha in Yogasiddhi & in the guidance & kalyana of the Master of the Yoga has been firmly generalised, and the recurrence of touches of distress & disheartenment are becoming more & more fragile & momentary. Faith in rapidity & adeshasiddhi is still withheld from the manasaketu which only admits them by an indirect & wavering deduction. For this reason the tapas is unable to maintain ugrata & swiftness.
***

r1914 03 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
3) . This refers to the persistent doubts of the sceptical intellect re the Karmasiddhi & points to increasing authority of the divine Vani, being Kali the Prakriti & the speaker the Deva or Purusha, Krishna, Master of the Yoga. It appears, however, that the doubts as to dehasiddhi, rapidity, exact fulfilment of knowledge & power are also included.
Images

r1914 03 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
3) Iindicating that the Deva, Krishna, Master of the Yoga, is taking more & more direct charge of the activities.
Drishti of the panchabhuta is now common & of wind in the panchabhuta, but not of wind in the ordinary akasha. Images of insects, birds are seen in the prana-akasha (bhuvar), but not usually the flying forms themselves; when seen, these are not clear to the eye.

r1914 04 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Subsequently, the Master of the Yoga manifested as the vijnanasarathyupeta Rathi vidvan, the Deva, whose manifestation depends on the manifestation of the Devi; it therefore awaited the firm manifestation of the Mahakali personality before basing permanently in the vijnana its own manifestation. This was indicated earlier in the day by the lipi, 10 changing in 11 without disappearing, thus 1.
Rupa symbolic

r1914 07 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Already the affirmations are being streng thened, but there is always an element which comes from the external Nature & seeks to stand between the Master of the Yoga & the Adhara, asserting a different statement of the universal Ego, seeking to replace the personal ahankara by another & more general ahankara. This has to be transformed, not eliminated. Elimination could be easily done and if this were the object, the perpetual insistence of the excentric ego would not be permitted. It persists & insists because, knowingly or unknowingly, it seeks transformation.
***

r1914 07 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Bala Krishna will now emerge as the Master of the Yoga.
The difficulty that opposes this perfect development of the three affirmations will disappear like that which opposed the fullness of the first four.

r1914 07 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
(1) The fulfilment of the Kriti involving the use of a divine power & knowledge divinely displayed in human affairs, is possible to the Master of the Yoga, Yogeshwara Hari.
(2) As he does nothing in vain & is Premamaya, the fulfilment is inevitable.

r1914 08 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Strong perception of the Master of the Yoga as the divine Reality behind Indra with the thunders. This, however is not Indra, but the Lilamaya with Indra, Varuna, Aryaman & Surya united in him. Bhaga was perceived to enter into the presence. Rudra has preceded & will be taken up as soon as the Jehovah form is assimilated.
MS conversation

r1914 10 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
ie the sense of the obstruction is that it is only in conscious Yoga with the Master of the Yoga (by the three affirmations) that the siddhi should proceed.
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r1914 11 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Master of the Yoga remanifests as well as the Kalibhava
Lipi

r1915 01 05a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
2) Any person must be able to trace his past, present and future.

r1915 01 05b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
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r1915 08 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
It is not yet clearly fixed for the intellect that the Master of the Yoga is the Master of the World, but it is fixed for the faith; & this is clear that it is the Swarat of the system accepting the conditions he has created for the work of development and not at once manifesting his full power and knowledge. It had already been indicated that this was his methoda progressive unveiling out of the satyam and anritam of the human creature. The same rule would then apply to him as Master of the World, Samrat,but there the mastery is not yet so wide & absolute, the evolution has not proceeded so far and is therefore not so evident.
MS

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