classes ::: book, cwsa, Sri_Aurobindo, Sri_Aurobindo, Integral_Yoga,
children :::
branches :::
see also :::

Instances - Classes - See Also - Object in Names
Definitions - Quotes - Chapters


object:Record of Yoga
class:book
class:cwsa
author class:Sri Aurobindo
author class:Sri Aurobindo
subject class:Integral Yoga
subject:Integral Yoga
description:Record Of Yoga is Sri Aurobindo's personal record of his yogic practice during the period from 1909 to 1927. A difficult and often cryptic text - Wikipedia


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TOPICS


AUTH


BOOKS


CHAPTERS

r1909_06_17
r1909_06_18
r1909_06_19
r1909_06_20
r1909_06_21
r1909_06_22
r1909_06_23
r1909_06_24
r1909_06_25
r1911_02_09
r1912_01_13
r1912_01_14
r1912_01_14a
r1912_01_15
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r1912_01_17
r1912_01_18
r1912_01_19
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r1912_01_21
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r1912_01_23
r1912_01_24
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r1912_01_28
r1912_01_31
r1912_02_01
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r1912_02_03
r1912_02_04
r1912_02_05
r1912_02_06
r1912_02_07
r1912_02_08
r1912_07_01
r1912_07_02
r1912_07_03
r1912_07_04
r1912_07_13
r1912_07_14
r1912_07_15
r1912_07_16
r1912_07_17
r1912_07_18
r1912_07_19
r1912_07_20
r1912_07_21
r1912_07_22
r1912_07_23
r1912_07_24
r1912_07_25
r1912_10_12
r1912_10_13
r1912_10_14
r1912_10_16
r1912_10_18
r1912_10_18a
r1912_10_26
r1912_10_27
r1912_11_10
r1912_11_12
r1912_11_13
r1912_11_14b
r1912_11_15
r1912_11_16
r1912_11_17
r1912_11_19a
r1912_11_19b
r1912_11_20
r1912_11_21
r1912_11_22
r1912_11_26
r1912_11_26b
r1912_11_27
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r1912_11_29
r1912_11_30
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r1913_04_01
r1913_04_12
r1913_05_19
r1913_05_21
r1913_06_04
r1913_06_05
r1913_06_06
r1913_06_07
r1913_06_08
r1913_06_09
r1913_06_10
r1913_06_11
r1913_06_12
r1913_06_13
r1913_06_14
r1913_06_15
r1913_06_16
r1913_06_16a
r1913_06_16b
r1913_06_17
r1913_06_17a
r1913_06_17b
r1913_06_18
r1913_06_19
r1913_06_20
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r1913_06_22
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r1913_06_24
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r1913_06_28
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r1913_07_06
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r1913_09_05a
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r1913_09_14
r1913_09_16
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r1913_09_18
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r1913_12_26
r1913_12_27
r1913_12_28
r1913_12_29
r1913_12_30
r1913_12_31
r1914_01_01
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r1914_01_04
r1914_01_05
r1914_01_06
r1914_01_07
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r1914_01_15
r1914_03_12
r1914_03_13
r1914_03_14
r1914_03_16
r1914_03_17
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r1914_03_20
r1914_03_21
r1914_03_22
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r1914_03_24
r1914_03_25
r1914_03_26
r1914_03_27
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r1914_03_29
r1914_03_30
r1914_03_31
r1914_04_01
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r1914_04_26
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r1915_01_01a
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--- PRIMARY CLASS


book
cwsa

--- SEE ALSO


--- SIMILAR TITLES [0]


Record of Yoga
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)



--- QUOTES [4 / 4 - 4 / 4] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   4 Sri Aurobindo

NEW FULL DB (2.4M)

   4 Sri Aurobindo

1:The basis of internal peace is samata, the capacity of receiving with a calm and equal mind all the attacks and appearances of outward things, whether pleasant or unpleasant, ill-fortune and good-fortune, pleasure and pain, honour and ill-repute, praise and blame, friendship and enmity, sinner and saint, or, physically, heat and cold etc. There are two forms of samata, passive and active, samata in reception of the things of the outward world and samata in reaction to them. ~ Sri Aurobindo, Record Of Yoga ,
2:higher mind: (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: liberated intelligence, intuitive [higher mind] and illumined [higher mind] (in ascending order). The first level may correspond to vijnanabuddhi in the earlier terminology of the Record of Yoga. The intuitive and illumined levels may be what Sri Aurobindo soon after making the diagram began to refer to as higher mind (defined as a luminous thought-mind, a mind of spiritborn conceptual knowledge) and illumined mind (characterised by an intense lustre, a splendour and illumination of the spirit); cf. logistic ideality (also called luminous reason) and hermetic ideality or srauta vijnana(distinguished by a diviner splendour of light and blaze of fiery effulgence) in the terminology of 1919-20. ~ Sri Aurobindo, Record Of Yoga ,
3:Jnanaprakasha:: Jnana includes both the Para and the Apara Vidya, the knowledge of Brahman in Himself and the knowledge of the world; but the Yogin, reversing the order of the worldly mind, seeks to know Brahman first and through Brahman the world. Scientific knowledge, worldly information & instruction are to him secondary objects, not as it is with the ordinary scholar & scientist, his primary aim. Nevertheless these too we must take into our scope and give room to God's full joy in the world. The methods of the Yogin are also different for he tends more and more to the use of direct vision and the faculties of the vijnana and less and less to intellectual means. The ordinary man studies the object from outside and infers its inner nature from the results of his external study. The Yogin seeks to get inside his object, know it from within & use external study only as a means of confirming his view of the outward action resulting from an already known inner nature. ~ Sri Aurobindo, Record Of Yoga - I ,
4:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara. ~ Sri Aurobindo, Record Of Yoga ,

*** NEWFULLDB 2.4M ***

1:The basis of internal peace is samata, the capacity of receiving with a calm and equal mind all the attacks and appearances of outward things, whether pleasant or unpleasant, ill-fortune and good-fortune, pleasure and pain, honour and ill-repute, praise and blame, friendship and enmity, sinner and saint, or, physically, heat and cold etc. There are two forms of samata, passive and active, samata in reception of the things of the outward world and samata in reaction to them.
   ~ Sri Aurobindo, Record Of Yoga,
2:higher mind: (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: liberated intelligence, intuitive [higher mind] and illumined [higher mind] (in ascending order). The first level may correspond to vijnanabuddhi in the earlier terminology of the Record of Yoga. The intuitive and illumined levels may be what Sri Aurobindo soon after making the diagram began to refer to as higher mind (defined as a luminous thought-mind, a mind of spiritborn conceptual knowledge) and illumined mind (characterised by an intense lustre, a splendour and illumination of the spirit); cf. logistic ideality (also called luminous reason) and hermetic ideality or srauta vijnana(distinguished by a diviner splendour of light and blaze of fiery effulgence) in the terminology of 1919-20.
   ~ Sri Aurobindo, Record Of Yoga,
3:Jnanaprakasha:: Jnana includes both the Para and the Apara Vidya, the knowledge of Brahman in Himself and the knowledge of the world; but the Yogin, reversing the order of the worldly mind, seeks to know Brahman first and through Brahman the world. Scientific knowledge, worldly information & instruction are to him secondary objects, not as it is with the ordinary scholar & scientist, his primary aim. Nevertheless these too we must take into our scope and give room to God's full joy in the world. The methods of the Yogin are also different for he tends more and more to the use of direct vision and the faculties of the vijnana and less and less to intellectual means. The ordinary man studies the object from outside and infers its inner nature from the results of his external study. The Yogin seeks to get inside his object, know it from within & use external study only as a means of confirming his view of the outward action resulting from an already known inner nature.
   ~ Sri Aurobindo, Record Of Yoga - I,
4:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



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   2 Integral Yoga


   2 George Van Vrekhem


   2 Preparing for the Miraculous


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