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Samata: Balanced state of mind.

Samata ::: Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate, —far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and Immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil.
   Ref: CWSA Vol. 23-24, Page: 224-25

samata) ::: endurance, indifference, submission: these constitute (passive / negative) samata.

samata ::: equality, equanimity.

samata ::: equality, equanimity, "the capacity of receiving with a calm samata and equal mind all the attacks and appearances of outward things", the first member of the samata / santi catus.t.aya, consisting of passive / negative samata and active / positive samata, "samata in reception of the things of the outward world and samata in reaction to them"; sometimes restricted to the first of these or extended to refer to the samata catus.t.aya as a whole; also an element of pran.asakti. samat samata a catus catustaya

samata. ::: equality; impartiality; equanimity

samata santih sukham hasyam iti santicatustayam ::: see these words separately.

samata (shanta samata) ::: calm equality ssanta

SAMATA. ::: Yogic samata is equality of soul, equanimity founded on the sense of the one Self, the one Divine everywhere


abhimukhī. (T. mngon du 'gyur ba/mngon du phyogs pa; C. xianqian [di]; J. genzen[chi]; K. hyonjon [chi] 現前[地]). In Sanskrit, "manifest" or "evident"; used with reference to a twofold classification of phenomena as manifest (abhimukhī)-viz., those things that are evident to sense perception-and hidden (S. PAROKsA, T. lkog gyur)-viz., those things whose existence must be inferred through reasoning. ¶ Abhimukhī, as "immediacy" or "face-to-face," is the sixth of the ten stages (BHuMI) of the BODHISATTVA path described in the DAsABHuMIKASuTRA. The MAHAYANASuTRALAMKARA interprets this bhumi as "directly facing," or "face-to-face," implying that the bodhisattva at this stage of the path stands at the intersection between SAMSARA and NIRVAnA. The bodhisattva here realizes the equality of all phenomena (dharmasamatA), e.g., that all dharmas are signless and free of characteristics, unproduced and unoriginated, and free from the duality of existence and nonexistence. Turning away from the compounded dharmas of saMsAra, the bodhisattva turns to face the profound wisdom of the buddhas and is thus "face-to-face" with both the compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA) realms. This bhumi is typically correlated with mastery of the sixth perfection (PARAMITA), the perfection of wisdom (PRAJNAPARAMITA).

abhiprAya. (T. dgongs pa; C. yiqu; J. ishu; K. ŭich'wi 意趣). In Sanskrit, "hidden intention" or "purpose"; a term used in hermeneutics to refer to the concealed intent the Buddha had in mind when he made a statement that was not literally true (see also ABHISAMDHI). In the MAHAYANASuTRALAMKARA, there are four abhiprAyas. (1) The Buddha may say that two things are the same when in fact they are similar in only one, albeit important, feature. Thus, sAKYAMUNI Buddha says that he is the past buddha VIPAsYIN, thinking of the fact that there is not the slightest difference in their DHARMAKAYAs. This is called the intention of sameness (samatAbhiprAya). (2) The Buddha may say one thing while intending something else (arthAntarAbhiprAya). This category is often invoked in YOGACARA exegesis to explain why the Buddha proclaimed the nonexistence of all phenomena in the PRAJNAPARAMITA sutras when he in fact did not intend this statement to be taken literally, thinking instead of the three natures (TRILAKsAnA) of all phenomena propounded by the YogAcAra. (3) The buddha may make a statement intending another time (kAlAntarAbhiprAya) than that suggested by his words. For example, he may assure lazy persons who are incapable of any virtuous practice whatsoever that they will be reborn in SUKHAVATĪ, the paradise of AMITABHA, if they will simply call on that buddha. He does this in order to encourage them to accumulate a modest amount of merit, although he knows that they will not be reborn there immediately or even in their next lifetime, but at some other time in the future. (4) The Buddha adjusts his teaching to the capacities of his students based on their dispositions (pudgalAntarAbhiprAya). For example, the Buddha will extol the benefits of the practice of charity (DANA) to a person who is disposed toward the accumulation of merit (PUnYA) but will underplay the importance of charity to a person who becomes complacently attached to that practice. See ABHISAMDHI; SANDHYABHAsA.

active brahman ::: same as sagun.a brahman, the dynamic aspect of brahman which is expressed in the cosmic movement, "a universal Divine, one in being, multiple in personality and power, who conveys to us, when we enter into the consciousness of his universal forces, a sense of infinite quality and will and act and world-wide knowledge and a one yet innumerable delight"; realised by the mind separately from the santaṁ brahma or silent brahman, it is an aspect of universal being which "though wonderfully freed, uplifted and illumined, supports only the present self-expression of the Cosmic Spirit and does not transform, as would a transcendental Descent, the ambiguous symbols and veiled mysteries of a world of Ignorance". active samat samata

AdarsajNAna. [alt. mahAdarsajNAna] (T. me long lta bu'i ye shes; C. dayuanjing zhi; J. daienkyochi; K. taewon'gyong chi 大圓鏡智). In Sanskrit, "mirrorlike wisdom" or "great perfect mirror wisdom"; one of the five types of wisdom (PANCAJNANA) exclusive to a buddha according to the YOGACARA and tantric schools, along with the wisdom of equality (SAMATAJNANA), the wisdom of discriminating awareness (PRATYAVEKsAnAJNANA), the wisdom that one has accomplished what was to be done (KṚTYANUstHANAJNANA), and the wisdom of the nature of the DHARMADHATU (DHARMADHATUSVABHAVAJNANA). This specific type of wisdom is a transformation of the eighth consciousness, the ALAYAVIJNANA, in which the perfect interfusion between all things is seen as if reflected in a great mirror.

ada (samata shanti sukha prasada) ::: a union of the four elements of the first catus.t.aya, with prasada (rather than hasya) as the last element. samata samat

a ::: defect or failing of negative samata. negative nir nirananda

a ::: defect or failing of passive samata. passive samat samata

a ::: equality in one"s reception of the contacts of the world, consisting of titiks.a, udasinata and nati, also called negative samata: a "passive or purely receptive equality" gained by an "inhibition of the normal reactions of the mind to the touches of outward things" and a "separation of the self or spirit from the outward action of Nature".

a ::: equality in one"s reception of the contacts of the world, consisting of titiks.a, udasinata and nati, also called passive samata: "a passive or negative equality, an equality of reception which fronts impassively the impacts and phenomena of existence and negates the dualities of the appearances and reactions which they impose on us". negative santi

a ::: equality in one"s response to the contacts of the world, consisting of (sama) rasa, (sama) bhoga and (sama) ananda, also called active samata: "a positive equality which accepts the phenomena of existence, but only as the manifestation of the one divine being and with an equal response to them which comes from the divine . nature in us and transforms them into its hidden values".

a ::: equality in one"s response to the contacts of the world, consisting of (sama) rasa, (sama) bhoga and (sama) ananda, also called positive samata: an "active equality which will enable us not only to draw back from or confront the world in a detached and separated calm, but to return upon it and possess it in the power of the calm and equal Spirit".

Aghora ::: literally "not terrible" (though terrible, ghora, in appearance), an epithet of Śiva, the destroyer; a form of Tantra of the vamamarga or "left-hand path" which annuls all distinctions; a being or world characterised by samata (equality).Agner bhr bhrajante

a-hasyam ::: equality and laughter, a combination of the first and fourth members of the samata catus.t.aya.

ananda ::: absence of ananda. negative samat samata

anandabhoga (anandabhoga; ananda-bhoga) ::: enjoyment of deanandabhoga light; same as bhoga as a term for the third and highest stage of active / positive samata, also called (sama) ananda. ananda bhumi ananda

ananda ::: delight, bliss, ecstasy, beatitude; "a profound concentrated ananda intense self-existent bliss extended to all that our being does, envisages, creates, a fixed divine rapture"; same as sama ananda, the universal delight which constitutes active / positive samata, "an equal delight in all the cosmic manifestation of the Divine", whose "foundation is the Atmajnana or Brahmajnana by which we perceive the whole universe as a perception of one Being that manifests itself in multitudinous forms and activities"; the highest of the three stages of active / positive . 12 samata, "the joy of Unity" by which "all is changed into the full and pure ecstasy" of the Spirit; the third and highest state of bhukti, consisting of the delight of existence experienced "throughout the system" in seven principal forms (kamananda, premananda, ahaituka ananda, cidghanananda, suddhananda, cidananda and sadananda) corresponding to the seven kosas or sheaths of the being and the seven lokas or planes of existence; physical ananda or sarirananda in its five forms, also called vividhananda (various delight), the fourth member of the sarira catus.t.aya; (especially in the plural, "anandas") any of these forms of ananda; same as anandaṁ brahma, the last aspect of the fourfold brahman; bliss of infinite conscious existence, "the original, all-encompassing, all-informing, all-upholding delight", the third aspect of saccidananda and the principle manifested in its purity in janaloka or anandaloka, also present in an involved or subordinated form on every other plane.

ananda ::: equal ananda; the universal delight in all experiences which constitutes active / positive samata; the third stage of active / positive samata, in which "all is changed into the full and pure ecstasy of the spiritual Ananda".

ananda ::: same as positive samata. positive asraddh asraddha

ananda ::: the opposite of ananda; pain, distress, discomfort. positive samat samata

antaṁ brahma (shantam brahma) ::: the silent brahman, same as nirgun.a brahman, the static aspect of brahman which stands aloof from the cosmic movement, "the pure featureless One Existence, the Impersonal, the Silence void of activities" ssanta anta samata

asamata ::: inequality; lack of equanimity; defect or failing of samata; asamata sometimes restricted to passive / negative asamata.

a-santi-sukham (samata-shanti-sukham) ::: a union of the first three elements of the first catus.t.aya. samat samata a ssanti anti sukha pras prasada

a siddhi ::: the perfection of samata or of the samata catus.t.aya.

asya (samata shanti sukh hasya) ::: a union of the four elements of the first catus.t.aya, with hasya (rather than prasada) as the last element. samat samata-santi-sukham

atmaprasada (atmaprasada; atmaprasad) ::: "a state of clearness, atmaprasada purity and contentment in the whole self", the last member of the samata / santi catus.t.aya, which in its most positive form is called hasya; an element of Mahesvari bhava.

. a-udasinata-nati (titiksha-udasinata-nati) ::: see anandamaya titiks.a-udasinata-nati. titiks.a, udasinata, natih. iti samata (titiksha, udasinata, natih iti titiksa,

bhoga ::: enjoyment; a response to experience which "translates itself into joy and suffering" in the lower being, where it "is of a twofold kind, positive and negative", but in the higher being "it is an actively equal enjoyment of the divine delight in self-manifestation";(also called sama bhoga) the second stage of active / positive samata, reached when the rasagrahan.a or mental "seizing of the principle of delight" in all things takes "the form of a strong possessing enjoyment . . . which makes the whole life-being vibrate with it and accept and rejoice in it"; the second stage of bhukti, "enjoyment without desire" in the pran.a or vital being; (when priti is substituted for bhoga as the second stage of positive samata or bhukti) same as (sama) ananda, the third stage of positive samata or bhukti, the "perfect enjoyment of existence" that comes "when it is not things, but the Ananda of the spirit in things that forms the real, essential object of our enjoying and things only as form and symbol of the spirit, waves of the ocean of Ananda". bhoga h hasyam asyaṁ karmalips karmalipsa a samabh samabhava

Samata: Balanced state of mind.

Samata ::: Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate, —far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and Immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil.
   Ref: CWSA Vol. 23-24, Page: 224-25

Buddhabhumisutra. (T. Sangs rgyas kyi sa'i mdo; C. Fodi jing; J. Butsujikyo; K. Pulchi kyong 佛地經). In Sanskrit, "Scripture on the Stage of Buddhahood," an important MAHAYANA scripture on the experience of enlightenment. The sutra begins with a description of the PURE LAND in which the scripture is taught and its audience of BODHISATTVAs, mahAsrAvakas, and MAHASATTVAs. The text goes on to describe the five factors that exemplify the stage of buddhahood (buddhabhumi). The first of these is (1) the wisdom of the DHARMADHATU, which is likened to space (AKAsA) itself, in that it is all-pervasive and uncontained. The next two factors are (2) mirror-like wisdom, or great perfect mirror wisdom (ADARsAJNANA), in which the perfect interfusion between all things is seen as if reflected in a great mirror, and (3) the wisdom of equality, or impartial wisdom (SAMATAJNANA), which transcends all dichotomies to see everything impartially without coloring by the ego. The scripture then describes (4) the wisdom of specific knowledge (PRATYAVEKsAnAJNANA) and (5) the wisdom of having accomplished what was to be done (KṚTYANUstHANAJNANA), both of which are attained as a result of the subsequently attained wisdom (TATPṚstHALABDHAJNANA); these two types of knowledge clarify that the dharmadhAtu is a realm characterized by both emptiness (suNYATA) and compassion (KARUnA). Finally, similes are offered to elucidate the nature of these wisdoms. The Chinese translation, in one roll, was made by XUANZANG and his translation team in 645 CE. In tantric Buddhism, these five wisdoms or knowledges (JNANA) are linked with the five "buddha families" (see PANCATATHAGATA).

catus.t.aya (chatushtaya; chatusthaya; chatusthay; chatustaya) ::: group catustaya of four, tetrad, quaternary; any of the seven parts of the sapta catus.t.aya, the system received by Sri Aurobindo as a programme for his yoga. The seven catus.t.ayas are: (1) samata catus.t.aya or santi catus.t.aya, (2) sakti catus.t.aya, (3) vijñana catus.t.aya, (4 sarira catus.t.aya, (5) karma catus.t.aya or lilacatus.t.aya, (6) brahma .. catus.t.aya, (7) (saṁ)siddhi catus.t.aya or yoga catus.t.aya. The first four catus.t.ayas are the catus.t.ayas of the adhara-siddhi; the last three are the general catus.t.ayas. The word catus.t.aya may also be applied to other groups of four, such as lipi catus.t.aya. catv catvaro

catus.t.aya (shanti chatusthaya; shanti-chatusthaya) ::: the first catus.t.aya, the quaternary of peace, consisting of samata, santi, sukha, and hasya or (atma)prasada; also called the samata catus.t.aya.

chat'a p'yongdŭng 自他平等. See PARĀTMASAMATA

Conditions lor equality ::: Complete samata takes long to establish and it is dependent on three things ::: the soul’s self- giving to the Divine by an inner surrender, the descent of the spiritual calm and peace from above and the steady, long and persistent rejection of all egoistic, rajasic and other feelings that contradict samata.

dadasa (sutuko dadásha) ::: a Vedic phrase, occurring in the sortilege on page 460, whose precise interpretation is problematic; Sri Aurobindo translates sutukah. elsewhere as "swift", but connects it here with "samata & ananda", while he takes dadasa, "he has given", to refer to "complete dasya subjective & objective". [R . g Veda 1.149.5]

equality ::: samata, equality of soul and mind to all things and happenings, equanimity founded on the sense of the one Self, the one Divine everywhere; the capacity to remain unmoved within all conditions.

hasya (hasya; hasyam) ::: literally "laughter"; "a clear joy and laughter of the soul embracing life and existence", a stronger form of atmaprasada, the last member of the samata / santi catus.t.aya; sometimes equivalent to devihasya.

hasyasiddhi ::: the perfection of hasya; hasya as an element in the hasyasiddhi siddhi of the samata catus.t.aya.

jita byodo 自他平等. See PARĀTMASAMATA

nati ::: resignation, submission; the "equal acceptance by the soul" of "all things as the play of the all-Blissful Lord, the Will of the supreme self and Ishwara", the third stage of passive / negative samata, whose highest form is anandamaya nati.

navadvare pure (navadware pure) ::: in the nine-gated city (of the navadvare body). [Gita 5.13] negative asamat asamata

::: "Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata , equality to all things.” Letters on Yoga

“Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata , equality to all things.” Letters on Yoga

parvata ::: mountain. passive asamat asamata

priti (priti; pritih) ::: pleasure; gladness; the "pleasure of the mind" in the rasa of all experience; an intense delight which "assumes the place of the scattered and external pleasure of the mind in existence or rather it draws all other delight into it and transforms by a marvellous alchemy the mind"s and the heart"s feelings and all sense movements"; sometimes substituted for bhoga as the second stage of active / positive samata or bhukti; an element of Mahasarasvati bhava. pritih. daks.yaṁ danapratidanalipsa anandibhava (pritih dakshyam pritih

pūrn.ata, prasannata, samata, bhogasamarthyam ::: fullness, clearpurnata, ness, equality, capacity for enjoyment (the elements of pran.asakti). pūrn.ata, prasannata, samata, bhogasamarthyam, iti pran.asaktih. purnata,

purnata prasannata samata bhogasamarthyam iti pranasaktih ::: see these words separately

(purnata, prasannata, samata, bhogasamarthyam, iti pranashaktih) ::: fullness, clearness, equality, capacity for enjoyment: these constitute the power of the life-force. purna p

rasagrahan.a (rasagrahana; rasa-grahana; rasagrahanam) ::: the seizrasagrahana ing of the rasa or "principle of delight" in things, "an enlightened enjoyment principally by the perceptive, aesthetic and emotive mind, secondarily only by the sensational, nervous and physical being", the first of the three states of bhukti, in which the mind "gets the pure taste of enjoyment" of all experience "and rejects whatever is perturbed, troubled and perverse"; same as (sama) rasa, the first stage of active / positive samata.

rasa (rasa; rasah) ::: sap, juice; body-fluid; "the upflow of essential being in the form, that which is the secret of its self-delight", whose perception is the basis of the sensation of taste; a non-material (sū taste; the sū vis.aya of subtle taste; (short for rasadr.s.t.i) the subtle sense of taste; "the pure taste of enjoyment" in all things, a form of ananda "which the understanding can seize on and the aesthesis feel as the taste of delight in them"; (also called sama rasa or rasagrahan.a) the perception by the mind of the essential quality (gun.a) in each object of experience, the "essence of delight" in it, the first stage of active / positive samata or bhukti.

sama bhoga (sama bhoga; sama-bhoga) ::: equal bhoga; "the equal enjoyment in the Prana of all things, happenings, experiences, objects etc.", the second stage of active / positive samata.

sama rasa ::: equal rasa; the equal perception by the mind of "the true essential taste of the inalienable delight of existence in all its variations" which comes by the elimination of "imperfect and perverse forms" of rasa when one can "be entirely disinterested in mind and heart and impose that detachment on the nervous being", the first stage of active / positive samata.

samata) ::: endurance, indifference, submission: these constitute (passive / negative) samata.

samata ::: equality, equanimity.

samata ::: equality, equanimity, "the capacity of receiving with a calm samata and equal mind all the attacks and appearances of outward things", the first member of the samata / santi catus.t.aya, consisting of passive / negative samata and active / positive samata, "samata in reception of the things of the outward world and samata in reaction to them"; sometimes restricted to the first of these or extended to refer to the samata catus.t.aya as a whole; also an element of pran.asakti. samat samata a catus catustaya

samata. ::: equality; impartiality; equanimity

sama tapas ::: equal tapas; tapas with samata.

sama-tapas-prakasa (shama-tapas-prakasha) ::: the union of sama, tapas and prakasa, which replace tamas, rajas and sattva in traigun.yasiddhi, the liberation of the nature from the trigun.a; unlike the of the lower nature, sama, tapas and prakasa "do not exclude each other, are not at war, are not even merely in equilibrium, but each an aspect of the two others and in their fullness all are inseparable and one". samata santih. sukhaṁ hasyam iti santicatus.t.ayam (samata shantih samata

samata santih sukham hasyam iti santicatustayam ::: see these words separately.

samata (shanta samata) ::: calm equality ssanta

SAMATA. ::: Yogic samata is equality of soul, equanimity founded on the sense of the one Self, the one Divine everywhere

santi (shanti; çanti) ::: peace, calm; the second member of the samata / santi santi catus.t.aya, consisting of "a vast passive calm" based on udasinata or "a vast joyous calm" based on nati; an element of Mahesvari bhava ssanti anti catustaya

sarvananda ::: complete delight; a term for active / positive samata, sarvananda including all its three stages; universal ananda. sarv sarvarambhan

sīlabhadra. (T. Ngang tshul bzang po; C. Jiexian; J. Kaigen; K. Kyehyon 戒賢) (529-645). Indian YOGĀCĀRA monk who hailed from the NĀLANDĀ monastic university in India. A native of the Samatata kingdom in eastern India, he resided at Nālandā after meeting DHARMAPĀLA (530-561) there. sīlabhadra is perhaps best known as the principal teacher of XUANZANG, the great Chinese pilgrim and translator. Through Xuanzang's contact with sīlabhadra, Dharmapāla's scholastic lineage was brought back to China, where it served as the foundation of the Chinese FAXIANG ZONG, which was developed by Xuanzang and his two main disciples, WoNCH'ŬK and KUIJI. It is recorded that sīlabhadra was already 106 years old when Xuanzang came to Nālandā to study with him. FAZANG (643-712) in his Dasheng qixinlun yiji quotes Divākara (613-687, C. Rizhao), a monk from central India, who describes the controversy between sīlabhadra, as the successor of Dharmapāla within the Indian Yogācāra tradition, and JNānaprabha (d.u., C. Zhiguang), a successor of BHĀVAVIVEKA (c. 490-570) in the SVĀTANTRIKA-MADHYAMAKA tradition.

sukham hasyam iti shantichatusthayam) ::: samata, santi, sukha and hasya: these constitute the santi catus.t.aya. samat samata a ssanti anti sukha h hasya

sukha (sukha; sukham) ::: happiness; the third member of the samata santi catus.t.aya: "not merely freedom from grief and pain, but a positive state of happiness in the whole system".

. t.aya (samata chatusthaya; samata-chatusthaya; samatachatusthaya) ::: the first catus.t.aya, the quaternary of equality, consisting of samata, santi, sukha, and (atma)prasada or hasya; also called the santi catus.t.aya.

titiks.a (titiksha) ::: the power of endurance, "the facing, enduring and titiksa conquest of all shocks of existence"; the first stage of passive / negative samata, relying "on the strength of the spirit within us to bear all the contacts, impacts, suggestions of this phenomenal Nature that besieges . us on every side without being overborne by them and compelled to bear their emotional, sensational, dynamic, intellectual reactions". titiks titiksa-udasinata-nati

titiksa udasinata natih iti samata ::: see these words separately

udasinata ::: the state of being udasina; the indifference to the udasinata dvandvas or dualities that comes from "being seated above, superior to all physical and mental touches", the second stage of passive / negative samata: "the soul"s impartial high-seatedness looking down from above on the flux of forms and personalities and movements and forces", regarding the "passions of the mind as things born of the illusion of the outward mentality or inferior movements unworthy of the calm truth of the single and equal spirit or a vital and emotional disturbance to be rejected by the tranquil observing will and dispassionate intelligence of the sage"; indifference of various other . kinds, due to "either the inattention of the surface desire-soul in its mind, sensations, emotions and cravings to the rasa of things, or its incapacity to receive and respond to it, or its refusal to give any surface response or, again, its driving and crushing down of the pleasure or the pain by the will"; see rajasic udasinata, sattwic udasinata, tamasic udasinata, trigun.atita udasinata.

QUOTES [6 / 6 - 7 / 7]

KEYS (10k)

   6 Sri Aurobindo


   5 Sofia Samatar

1:There can be no firm foundation in sadhana without equality, samata.
   ~ Sri Aurobindo, Letters On Yoga - II,
2:Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata, equality to all things. It is of immense importance in sadhana to be able to reach this state. It helps the mental quietude and silence as well as the vital to come. It means indeed that the vital itself and the vital mind are already falling silent and becoming quiet. The thinking mind is sure to follow.
   ~ Sri Aurobindo, Letters On Yoga - IV,
3: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,
4:There can be no firm foundation in sadhana without equality, samata. Whatever the unpleasantness of circumstances, however disagreeable the conduct of others, you must learn to receive them with a perfect calm and without any disturbing reaction. These things are the test of equality. It is easy to be calm and equal when things go well and people and circumstances are pleasant; it is when they are the opposite that the completeness of the calm, peace, equality can be tested, reinforced, made perfect.
   ~ Sri Aurobindo, Letters On Yoga - II,
5:Instruction about Sadhana to a disciple:
   Disciple: What is the nature of realisation in this yoga?
   Sri Aurobindo: In this yoga we want to bring down the Truth-consciousness into the whole being - no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it.
   Disciple: As the Higher Power is there why does it not work in all men - consciously?
   Sri Aurobindo: Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their limitations. You have to open yourself. By an opening I mean an aspiration in the heart for the coming down of the Power that is above, and a will in the Mind, or above the Mind, open to it.
   The first thing this working of the Higher Power does is to establish Shanti - peace - in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is full of power and, whatever action takes place in it, Samata, equality, is its basis and the Shanti and Samata are never disturbed. What comes from Above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power.
   Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in another. But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (28-09-1923),
6: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:All unpleasantness should be faced with the spirit of Samata. ~ The Mother,
2:There can be no firm foundation in sadhana without equality, samata.
   ~ Sri Aurobindo, Letters On Yoga - II,
3:Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata, equality to all things. It is of immense importance in sadhana to be able to reach this state. It helps the mental quietude and silence as well as the vital to come. It means indeed that the vital itself and the vital mind are already falling silent and becoming quiet. The thinking mind is sure to follow.
   ~ Sri Aurobindo, Letters On Yoga - IV,
4: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,
5:There can be no firm foundation in sadhana without equality, samata. Whatever the unpleasantness of circumstances, however disagreeable the conduct of others, you must learn to receive them with a perfect calm and without any disturbing reaction. These things are the test of equality. It is easy to be calm and equal when things go well and people and circumstances are pleasant; it is when they are the opposite that the completeness of the calm, peace, equality can be tested, reinforced, made perfect.
   ~ Sri Aurobindo, Letters On Yoga - II,
6:Instruction about Sadhana to a disciple:
   Disciple: What is the nature of realisation in this yoga?
   Sri Aurobindo: In this yoga we want to bring down the Truth-consciousness into the whole being - no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it.
   Disciple: As the Higher Power is there why does it not work in all men - consciously?
   Sri Aurobindo: Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their limitations. You have to open yourself. By an opening I mean an aspiration in the heart for the coming down of the Power that is above, and a will in the Mind, or above the Mind, open to it.
   The first thing this working of the Higher Power does is to establish Shanti - peace - in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is full of power and, whatever action takes place in it, Samata, equality, is its basis and the Shanti and Samata are never disturbed. What comes from Above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power.
   Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in anotheR But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (28-09-1923),
7: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 [169/169]

  153 Integral Yoga

  168 Sri Aurobindo
   7 A B Purani

  142 Record of Yoga
   9 The Synthesis Of Yoga
   7 Evening Talks With Sri Aurobindo
   6 Letters On Yoga II
   2 Letters On Yoga IV
   2 Letters On Yoga III

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The best way to prepare oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an entire equality and detachment and the Samata of the Gita with the faith that the Divine is there and the Divine Will at work in all things even though at present under the conditions of a world of Ignorance. Beyond this are the Light and Ananda towards which life is working, but the best way for their advent and foundation in the individual being and nature is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disagreeable. All unpleasantness should be faced with this spirit of Samata.
  I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is something quite superficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are naturally subject to grief and joy and anxiety and desire or to everything else that makes up the ordinary stuff of life.

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The first thing this working of the Higher Power does is to establish Shanti, peace, in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is hill of power and, whatever action takes place in it, Samata, equality, is its basis, and the Shanti and Samata are never disturbed. What comes from above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power.
   Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in another. But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti.

1.07 - Note on the word Go, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The next passage to which I shall turn is the eighth verse of the eighth hymn, also to Indra, in which occurs the expression , a passage which when taken in the plain and ordinary sense of the epithets sheds a great light on the nature of Mahi. Sunrita means really true and is opposed to anrita, false for in the early Aryan speech su and s would equally signify, well, good, very; and the euphonic n is of a very ancient type of sandhioriginally, it was probably no more than a strong anuswartraces of which can still be found in Tamil; in the case of su this n euphonic seems to have been dropped after the movement of the literary Aryan tongue towards the modern principle of Sandhi,a movement the imperfect progress of which we see in the Vedas; but by that time the form an, composed of privative a and the euphonic n, had become a recognised alternative form to a and the omission of the n would have left the meaning of words very ambiguous; therefore n was preserved in the negative form, omitted from the affirmative where its omission caused no inconvenience,for to write gni instead of anagni would be confusing, but to write svagni instead of sunagni would create no confusion. In the pair sunrita and anrita it is probable that the usage had become so confirmed, so much of an almost technical phraseology, that confirmed habit prevailed over new rule. The second meaning of the word is auspicious, derived from the idea good or beneficent in its regular action. The Vedic scholars give a third sense, quick, active; but this is probably due to confusion with an originally distinct word derived from the root , to move on rapidly, to be strong, swift, active from which we have to dance, & strong and a number of other derivatives, for although ri means to go, it does not appear that rita was used in the sense of motion or swiftness. In any case our choice (apart from unnecessary ingenuities) lies here between auspicious and true. If we take Mahi in the sense of earth, the first is its simplest & most natural significance.We shall have then to translate the earth auspicious (or might it mean true in the sense observing the law of the seasons), wide-watered, full of cows becomes like a ripe branch to the giver. This gives a clear connected sense, although gross and pedestrian and open to the objection that it has no natural and inevitable connection with the preceding verses. My objection is that sunrita and gomati seem to me to have in the Veda a different and deeper sense and that the whole passage becomes not only ennobled in sense, but clearer & more connected in sense if we give them that deeper significance. Gomatir ushasah in Kutsas hymn to the Dawn is certainly the luminous dawns; Saraswati in the third hymn who as chodayitri sunritanam chetanti sumatinam shines pervading all the actions of the understanding, certainly does so because she is the impeller to high truths, the awakener to right thoughts, clear perceptions and not because she is the impeller of things auspiciousa phrase which would have no sense or appropriateness to the context. Mahi is one of the three goddesses Ila, Saraswati and Mahi who are described as tisro devir mayobhuvah, the three goddesses born of delight or Ananda, and her companions being goddesses of knowledge, children of Mahas, she also must be a goddess of knowledge, not the earth; the word mahi also bears the sense of knowledge, intellect, and Mahas undoubtedly refers in many passages to the vijnana or supra-rational level of consciousness, the fourth Vyahriti of the Taittiriya Upanishad. What then prevents us from taking Mahi, here as there, in the sense of the goddess of suprarational knowledge or, if taken objectively, the world of Mahat? Nothing, except a tradition born in classical times when mahi was the earth and the new Nature-worship theory. In this sense I shall take it. I translate the line For thus Mahi the true, manifest in action, luminous becomes like a ripe branch to the giveror, again in better English, For thus Mahi the perfect in truth, manifesting herself in action, full of illumination, becomes as a ripe branch to the giver. For the Yogin again the sense is clear. All things are contained in the Mahat, derived from the Mahat, depend on theMahat, but we here in the movement of the alpam, have not our desire, are blinded & confined, enjoy an imperfect, erroneous & usually baffled & futile activity. It is only when we regain the movement of the Mahat, the large & uncontracted consciousness that comes from rising to the infinite,it is only then that we escape from this limitation. She is perfect in truth, full of illumination; error and ignorance disappear; she manifests herself virapshi in a wide & various activity; our activities are enlarged, our desires are fulfilled. The connection with the preceding stanzas becomes clear. The Vritras, the great obstructors & upholders of limitation, are slain by the help of Indra, by the result of the yajnartham karma, by alliance with the armed gods in mighty internal battle; Indra, the god within our mental force, manifests himself as supreme and full of the nature of ideal truth from which his greatness weaponed with the vajra, vidyut or electric principle, derives (mahitwam astu vajrine). The mind, instinct with amrita, is then full of equality, Samata; it drinks in the flood of activity of all kinds as the sea takes in the rivers. For the condition then results in which the ideal consciousness Mahi is like a ripe branch to the giver, when all powers & expansions of being at once (without obstacle as the Vritras are slain) become active in consciousness as masterful and effective knowledge or awareness (chit). This is the process prayed for by the poet. The whole hymn becomes a consecutive & intelligible whole, a single thought worked out logically & coherently and relating with perfect accuracy of ensemble & detail to one of the commonest experiences of Yogic fulfilment. In both these passages the faithful adherence to the intimations of language, Vedantic idea & Yogic experience have shed a flood of light, illuminating the obscurity of the Vedas, bringing coherence into the incoherence of the naturalistic explanation, close & strict logic, great depth of meaning with great simplicity of expression, and, as I shall show when I take up the final interpretation of the separate hymns, a rational meaning & reason of existence in that particular place for each word & phrase and a faultless & inevitable connection with what goes before & with what goes after. It is worth noticing that by the naturalistic interpretation one can indeed generally make out a meaning, often a clear or fluent sense for the separate verses of the Veda, but the ensemble of the hymn has almost always about it an air bizarre, artificial, incoherent, almost purposeless, frequently illogical and self-contradictoryas in Max Mullers translation of the 39th hymn, Kanwas to the Maruts,never straightforward, self-assured & easy. One would expect in these primitive writers,if they are primitive,crudeness of belief perhaps, but still plainness of expression and a simple development of thought. One finds instead everything tortuous, rugged, gnarled, obscure, great emptiness with great pretentiousness of mind, a labour of diction & development which seems to be striving towards great things & effecting a nullity. The Vedic singers, in the modern version, have nothing to say and do not know how to say it. I sacrifice, you drink, you are fine fellows, dont hurt me or let others hurt me, hurt my enemies, make me safe & comfortablethis is practically all that the ten Mandalas have to say to the gods & it is astonishing that they should be utterly at a loss how to say it intelligibly. A system which yields such results must have at its root some radical falsity, some cardinal error.
  I pass now to a third passage, also instructive, also full of that depth and fine knowledge of the movements of the higher consciousness which every Yogin must find in the Veda. It is in the 9th hymn of the Mandala and forms the seventh verse of that hymn. Sam gomad Indra vajavad asme prithu sravo brihat, visvayur dhehi akshitam. The only crucial question in this verse is the signification of sravas.With our modern ideas the sentence seems to us to demand that sravas should be translated here fame. Sravas is undoubtedly the same word as the Greek xo (originally xFo); it means a thing heard, rumour, report, & thence fame. If we take it in that sense, we shall have to translate Arrange for us, O universal life, a luminous and solid, wide & great fame unimpaired. I dismiss at once the idea that go & vaja can here signify cattle and food or wealth. A herded & fooded or wealthy fame to express a fame for wealth of cattle & food is a forceful turn of expression we might expect to find in Aeschylus or in Shakespeare; but I should hesitate, except in case of clear necessity, to admit it in the Veda or in any Sanscrit style of composition; for such expressions have always been alien to the Indian intellect. Our stylistic vagaries have been of another kind. But is luminous & solid fame much better? I shall suggest another meaning for sravas which will give as usual a deeper sense to the whole passage without our needing to depart by a hairs breadth from the etymological significance of the words. Sruti in Sanscrit is a technical term, originally, for the means by which Vedic knowledge is acquired, inspiration in the suprarational mind; srutam is the knowledge of Veda. Similarly, we have in Vedic Sanscrit the forms srut and sravas. I take srut to mean inspired knowledge in the act of reception, sravas the thing acquired by the reception, inspired knowledge. Gomad immediately assumes its usual meaning illuminated, full of illumination. Vaja I take throughout the Veda as a technical Vedic expression for that substantiality of being-consciousness which is the basis of all special manifestation of being & power, all utayah & vibhutayahit means by etymology extended being in force, va or v to exist or move in extension and the vocable j which always gives the idea of force or brilliance or decisiveness in action or manifestation or contact. I shall accept no meaning which is inconsistent with this fundamental significance. Moreover the tendency of the old commentators to make all possible words, vaja, ritam etc mean sacrifice or food, must be rejected,although a justification in etymology might always be made out for the effort. Vaja means substance in being, substance, plenty, strength, solidity, steadfastness. Here it obviously means full of substance, just as gomad full of luminousness,not in the sense arthavat, but with another & psychological connotation. I translate then, O Indra, life of all, order for us an inspired knowledge full of illumination & substance, wide & great and unimpaired. Anyone acquainted with Yoga will at once be struck by the peculiar & exact appropriateness of all these epithets; they will admit him at once by sympathy into the very heart of Madhuchchhandas experience & unite him in soul with that ancient son of Visvamitra. When Mahas, the supra-rational principle, begins with some clearness to work in Yoga, not on its own level, not swe dame, but in the mind, it works at first through the principle of Srutinot Smriti or Drishti, but this Sruti is feeble & limited in its range, it is not prithu; broken & scattered in its working even when the range is wide, not unlimited in continuity, not brihat; not pouring in a flood of light, not gomat, but coming as a flash in the darkness, often with a pale glimmer like the first feebleness of dawn; not supported by a strong steady force & foundation of being, Sat, in manifestation, not vajavad, but working without foundation, in a void, like secondh and glimpses of Sat in nothingness, in vacuum, in Asat; and, therefore, easily impaired, easily lost hold of, easily stolen by the Panis or the Vritras. All these defects Madhuchchhanda has noticed in his own experience; his prayer is for an inspired knowledge which shall be full & free & perfect, not marred even in a small degree by these deficiencies.

1.2.03 - Purity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The aspiration must be for entire purification, especially (1) purification from sex, so that no sex imaginations may enter and the sex impulse may cease, (2) purification from desires and demands, (3) purification from depression which is the result of disappointed desires. It is the most important for you. Particularly what you must aspire for is peace in all the being, complete equanimity, Samata. The feeling that peace is not enough must go. Peace and purity and equanimity once established, all the rest must be the Mother s free gift, not a result of the demand from the being.
  You can mix normally with people keeping as much as possible an inner quietude. In future when the purification is done and a continuous experience possible we can reconsider the matter.

1.2.08 - Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  They [faith, surrender and Samata] have to be put into every part and atom of the being so that there may be no possibility of a contrary vibration anywhere.
  You must keep the faith always that however the lower nature may rise or hostile forces attack, victory will be yours and the transformation is sure.

1.3.01 - Peace The Basis of the Sadhana, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  When the peace of the higher consciousness descends, it brings always with it this tendency towards equality, Samata, because without Samata peace is always liable to be attacked by the waves of the lower nature.

1.3.02 - Equality The Chief Support, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Equality or Samata
  There can be no firm foundation in sadhana without equality, Samata. Whatever the unpleasantness of circumstances, however disagreeable the conduct of others, you must learn to receive them with a perfect calm and without any disturbing reaction.
  These things are the test of equality. It is easy to be calm and equal when things go well and people and circumstances are pleasant; it is when they are the opposite that the completeness of the calm, peace, equality can be tested, reinforced, made perfect.
  Yogic Samata is equality of soul, equanimity founded on the sense of the one Self, the one Divine everywhere - seeing the
  One in spite of all differences, degrees, disparities in the manifestation. The mental principle of equality tries to ignore or else to destroy the differences, degrees and disparities, to act as if all were equal there or to try and make all equal. It is like Hriday, the nephew of Ramakrishna, who when he got the touch from Ramakrishna began to shout, "Ramakrishna, you are the Brahman and I too am the Brahman; there is no difference between us", till Ramakrishna, as he refused to be quiet, had to withdraw the power. Or like the disciple who refused to listen to the Mahout and stood before the elephant, saying, "I am
  Complete Samata takes long to establish and it is dependent on three things - the soul's self-giving to the Divine by an inner surrender, the descent of the spiritual calm and peace from above and the steady, long and persistent rejection of all egoistic, rajasic and other feelings that contradict Samata.
  The first thing to do is to make the full consecration and offering in the heart - the increase of the spiritual calm and the surrender are the condition for making the rejection of ego, rajoguna etc. effective.
  No doubt hatred and cursing are not the proper attitude. It is true also that to look upon all things and all people with a calm and clear vision, to be uninvolved and impartial in one's judgments is a quite proper Yogic attitude. A condition of perfect Samata can be established in which one sees all as equal, friends and enemies included, and is not disturbed by what men do or by what happens. The question is whether this is all that is
   demanded from us. If so, then the general attitude will be one of a neutral indifference to everything. But the Gita, which strongly insists on a perfect and absolute Samata, goes on to say, "Fight, destroy the adversary, conquer." If there is no kind of general action wanted, no loyalty to Truth as against Falsehood except for one's personal sadhana, no will for the Truth to conquer, then the Samata of indifference will suffice. But here there is a work to be done, a Truth to be established against which immense forces are arranged, invisible forces which use visible things and persons and actions for their instruments. If one is among the disciples, the seekers of this Truth, one has to take sides for the Truth, to stand against the Forces that attack it and seek to stifle it. Arjuna wanted not to stand for either side, to refuse any action of hostility even against assailants; Sri Krishna, who insisted so much on Samata, strongly rebuked his attitude and insisted equally on his fighting the adversary. "Have Samata," he said, "and seeing clearly the Truth, fight." Therefore to take sides with the Truth and to refuse to concede anything to the
  Falsehood that attacks, to be unflinchingly loyal and against the hostiles and the attackers, is not inconsistent with equality. It is personal and egoistic feeling that has to be thrown away; hatred and vital ill-will have to be rejected. But loyalty and refusal to compromise with the assailants and the hostiles or to dally with their ideas and demands and say, "After all we can compromise with what they ask from us", or to accept them as companions and our own people - these things have a great importance. If the attack were a physical menace to the work and the leaders and doers of the work, one would see this at once. But because the attack is of a subtler kind, can a passive attitude be right?
  Through an equality gained by strong mental control [the worldly man is able to bear all kinds of difficulty] - but that is not Samata, it is titiks.a, the power to bear which is only a first step or a first element of Samata.
  It is not enough to have that equality and silence and freedom only when you are in communion with the sky and sea. It is at all times that you must be able to receive it from above - then there will be a true foundation of the sadhana.

1.3.04 - Peace, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  It is quite usual to feel an established peace in the inner being even if there is disturbance on the surface. In fact that is the usual condition of the Yogi before he has attained the absolute Samata in all the being.
  When the peace is deep or wide, it is usually in the inner being.

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   In this Yoga also something similar is to be done, though in a different manner. He has, first, to try to understand his own nature and get rid of egoistic motives from his actions and of desires from the vital being. He must try to acquire Samata and Sattwic balance. That is to say, he should reject lower motives and learn to act from higher motives and with a Sattwic temperament. All our actions proceed from a certain inner attitude and he has to see whether he can change the motive of desire for a higher one.
   He can read the first few chapters of the Essays on the Gita and try to understand Karma Yoga. Some sort of Karma Yoga is the best preparation for this Yoga. He cannot get the current of the Higher Power now; he must make himself fit for the Higher Power. The real Shakti cannot come unless the Adhar is purified. She can force the way, but in that case there will be all confusion and the Adhar may break.

2.03 - On Medicine, #Evening Talks With Sri Aurobindo, #unset, #Zen
   If Jagatsingh can stand the fight for a long time there is no reason why he should not be cured. It is very difficult to say with certainty what the result would be in such a case, yet I have not given it up as a desperate one. The attitude of Samata which he has taken up with regard to the result is absolutely necessary.
   In the letter Jagatsingh had said that the spiritual help was undeserved.

2.08 - On Non-Violence, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: It is absurd to make food such an important thing in the spiritual life. It is a secondary matter whether one takes vegetarian or non-vegetarian diet, so far as the spiritual life is concerned. The real thing is equality or Samata. If that is there then it is immaterial whether one takes fish or vegetarian diet. Philosophically, it is meaningless to say this has more life and that has less.
   Disciple: But the animals have a more evolved life than the trees.
   Disciple: You spoke of Samata. Why should one establish equality in the Prana, the Vital, before one does it in the mind?
   Sri Aurobindo: Why should he not, if he can? It is not that one has to wait and establish equality on all planes at once, at one time.
   Sri Aurobindo: I do not understand why one should. Very few people realise the true meaning of Samata. By Samata, is meant a certain attitude of the whole being towards the world and its happenings. This world is full of so many things which are horrible and terrible. Samata means that one should be able to look at them from a certain poise without being perplexed or moved. It does not mean that one will go on killing others indiscriminately or out of a personal motive. That would be untruth. But it means that one must be able to look at things without being moved. What X calls 'pity' is something quite different from compassion and both are different from Samata which is an attitude of the whole being. Pity and sentimentalism are results of nervous repulsion, some movement in the vital being. I myself, when I was young, could not read anything related to cruelty wihout feeling that repulsion and a feeling of hatred for those who practised it. I could not kill even a bug or a mosquito. This was not because I believed in Ahimsa but because I had a nervous repulsion. Later, even when I had no mental objection, I could not harm anything because the body rejected the act. When I was in jail I was subjected to all sorts of mental tortures for the first fifteen days. I had to look upon scenes of all kinds of suffering and then the nervous repulsion passed away.
   Compassion is something different. It comes from Above. It is a state of sympathy for the suffering of man and the suffering that is on earth and there is an idea of helping it as far as one can, whenever one can in his own way. It is not like pity. It is like the Gods who look upon human suffering from above, unmoved. That compassion can also destroy and it destroys with compassion as Durga does the Rakshasas. There can be no pity there. Many times the Rakshasa may come and ask you to save him, he may even ask you to transform him as some beings asked the Mother in her vision by your spiritual power. If you try that, all the power goes to the Rakshasa and you may become powerless. When these vital beings incarnate in men then true compassion would not prevent you from killing them.
   That the vegetable kingdom has got life is not something new to know, and it is not necessary to acquire Samata to take fish. I used to take it when I was a child and when I had no Samata. What is required is: one should have no repulsion. As a matter of fact I cannot take fish nowadays, but that means nothing. I give it to the cats all right.
   When there is Samata then there comes Samarasatva equal enjoyment, from everything one gets the rasa essential delight, from every kind of food. Even the food that we call badly cooked has a rasa of its own. But one can agree to a little bit of tact. It is no use casting fish in the face of a Jain or forcing smoke in the face of an orthodox Tamil Brahmin.
   10 MAY1924

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: One of the logical conclusions of the Theory of Illusion was the idea that you must reject everything violently and that you can't get the Truth unless you are disgusted with everything in the world. That is what is understood to be Vairagya. But I don't see any reason why one should be disgusted with everything before one can take to the spiritual life. What we do is that we see the imperfection in the world and we do not accept the ordinary life which is subject to ignorance and falsehood. But we do not despise it we do not look upon it with disgust and contempt. We look upon it with calm and equality Samata and try to understand what it is and what place it occupies in the Lila and its purpose.
   Disciple: Generally, it is supposed that aman takes to the spiritual life as a result of dissatisfaction. Is the dissatisfaction a psychic dissatisfaction in its nature?

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: In this Yoga you have to go on working out again and again the same thing. Thus it becomes a long drawn out struggle, one falls and rises, again falls. Take, for instance, Nirvana, quietude and Samata. I had to go on establishing them again and again till I had done it in the subconscient, and then this accident came. It can be a test.
   Disciple: What made the attack possible?

2.2.01 - Work and Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  You have to make yourself an instrument of the invisible Forceto be able in a way to direct it to the required point and for the required purpose. But for that Samata must be entire for a calm and luminous use of the Force is necessary. Otherwise the use of the Force, if accompanied by ego-reactions, may raise a corresponding ego-resistance and a struggle.
  The increase of Samata is only a first condition [for attacks by adverse forces to become impossible in ones work]. It is when on the basis of Samata an understanding Force can be used to make their attacks nugatory that the attacks will become impossible.

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 28-09-23 | Disciple: Open to Higher Power; peace, Samata, knowledge |
   | 23-12-23 | Athavale: Kartavyam Karma, mind, supramental Power, goal, faith |
   | 26-07-23 | Non-vegetarianism, pity, nervous repulsion, Samata, compassion |
   | 10-05-24 | Gandhi and humility; Romain Rolland, the Indian spirit, Gandhi, Tagore, Buddhism |

2.3.05 - Sadhana through Work for the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  When I am alone for some time, I feel aspiration in the heart, peace and Samata. I feel as if nothing can disturb me. But when I come out to work or move here and there and mix with others, I lose this feeling. Why does it happen like this?
  It is the difficulty of being calm and surrendered in action and movement; when there is no action and one is simply sitting still, it is easy to be quiet.
  I can live in peace and Samata in the midst of work and everywhere?
  By rejecting ego and desire and living and working for the Divine alone.
  Will those who live in peace and Samata but do not work for the Mother's sake or do little work be transformed fully?
  No; they do not get transformed at all.

2.4.2 - Interactions with Others and the Practice of Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  As for the inconveniences, you should take them as a training in Samata. To be able to bear inconveniences is one of the most elementary necessities if one wants to enter into the true spirit of Yoga.
  It is no use listening to what people say or to suggestions. Both are things by which one must learn not to be affected. A certain Samata in these matters is needed in order to get the true poise. The one thing that matters is realisation of the Divine.

3.1.3 - Difficulties of the Physical Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The adverse forces feel that there is something in you that is discountenanced and restive because of the continuance of the inertia and they hope that by pressing more and more they will create a revolt. What is important for you in these circumstances is to make your faith, surrender and Samata absolute. That is as great and essential a progress as to have high experiences, etc.

4.02 - Difficulties, #Words Of The Mother II, #The Mother, #Integral Yoga
  All unpleasantness should be faced with the spirit of Samata.
  24 November 1932

4.07 - Purification-Intelligence and Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Yoga of self-perfection is to make this double movement as absolute as possible. All immiscence of desire in the Buddhi is an impurity. The intelligence coloured by desire is an impure intelligence and it distorts Truth; the will coloured by desire is an impure will and it puts a stamp of distortion, pain and imperfection upon the soul's activity. All immiscence of the emotions of the soul of desire is an impurity and similarly distorts both the knowledge and the action. All subjection of the Buddhi to the sensations and impulses is an impurity. The thought and will have to stand back detached from desire, troubling emotion, distracting or mastering impulse and to act in their own right until they can discover a greater guide, a Will, Tapas or divine shakti which will take the place of desire and mental will and impulse, an Ananda or pure delight of the spirit and an illumined spiritual knowledge which will express themselves in the action of that shakti. This complete detachment, impossible without an entire self-government, equality, calm, sama, Samata, santi, is the surest step towards the purification of the Buddhi. A calm, equal and detached mind can alone reflect the peace or base the action of the liberated spirit.
  The Buddhi itself is burdened with a mixed and impure action. When we reduce it to its own proper forms, we find that it has three stages or elevations of its functioning. First, its lowest basis is a habitual, customary action which is a link between the higher reason and the sense-mind, a kind of current understanding. This understanding is in itself dependent on the witness of the senses and the rule of action which the reason deduces from the sense-mind's perception of and attitude to life. It is not capable of itself forming pure thought and will, but it takes the workings of the higher reason and turns them into coin of opinion and customary standard of thought or canon of action. When we perform a sort of practical analysis of the thinking mind, cut away this element and hold back the higher reason free, observing and silent, we find that this current understanding begins to run about in a futile circle, repeating all its formed opinions and responses to the impressions of things, but incapable of any strong adaptation and initiation. As it feels more and more the refusal of sanction from the higher reason, it begins to fail, to lose confidence in itself and its forms and habits, to distrust the intellectual action and to fall into weakness and silence. The stilling of this current, running, circling, repeating thought-mind is the principal part of that silencing of the thought which is one of the most effective disciplines of Yoga.

4.10 - The Elements of Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The first necessity is some fundamental poise of the soul both in its essential and its natural being regarding and meeting the things, impacts and workings of Nature. This poise we shall arrive at by growing into a perfect equality, Samata. The self, spirit or Brahman is one in all and therefore one to all; it is, as is said in the Gita which has developed fully this idea of equality and indicated its experience on at least one side of equality, the equal Brahman, samam brahma; the Gita even goes so far in one passage as to identify equality and yoga, samatvam yoga ucyate. That is to say, equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite. Moreover, it is the condition of a securely and perfectly divine action; the security and largeness of the cosmic action of the Infinite is based upon and never breaks down or forfeits its eternal tranquillity. That too must be the character of the perfect spiritual action; to be equal and one to all things in spirit, understanding, mind, heart and natural consciousness, -- even in the most physical consciousness, -- and to make all their workings, whatever their outward adaptation to the thing to be done, always and imminuably full of the divine equality and calm must be its inmost principle. That may be said to be the passive or basic, the fundamental and receptive side of equality, but there is also an active and possessive side, an equal bliss which can only come when the peace of equality is founded and which is the beatific flower of its fullness.
  The next necessity of perfection is to raise all the active parts of the human nature to that highest condition and working pitch of their power and capacity, sakti, at which they become capable of being divinised into true instruments of the free, perfect, spiritual and divine action. For practical purposes we may take the understanding, the heart, the Prana and the body as the four members of our nature which have thus to be prepared, and we have to find the constituent terms of their perfection. Also there is the dynamical force in us (virya) of the temperament, character and soul nature, svabhava, which makes the power of our members effective in action and gives them their type and direction; this has to be freed from its limitations, enlarged, rounded so that the whole manhood in us may become the basis of a divine manhood, when the Purusha, the real Man in us, the divine Soul, shall act fully in this human instrument and shine fully through this human vessel. To divinise the perfected nature we have to call in the divine Power or shakti to replace our limited human energy so that this may be shaped into the image of and filled with the force of a greater infinite energy, daivi prakrti, bhagavati sakti. This perfection will grow in the measure in which we can surrender ourselves, first, to the guidance and then to the direct action of that Power and of the Master of our being and our works to whom it belongs, and for this purpose faith is the essential, faith is the great motor-power of our being in our aspirations to perfection, -- here, a faith in God and the shakti which shall begin in the heart and understanding, but shall take possession of all our nature, all its consciousness, all its dynamic motive-force. These four things are the essentials of this second element of perfection, the full powers of the members of the instrumental nature, the perfected dynamis of the soul nature, the assumption of them into the action of the divine Power, and a perfect faith in all our members to call and support that assumption, sakti, virya, daivi prakrti, sraddha.

4.13 - The Action of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The distinctions that have already been made, will have shown in sufficiency what is meant by the status of equality. It is not mere quiescence and indifference, not a withdrawal from experience, but a superiority to the present reactions of the mind and life. It is the spiritual way of replying to life or rather of embracing it and compelling it to become a perfect form of action of the self and spirit. It is the first secret of the soul's mastery of existence. When we have it in perfection, we are admitted to the very ground of the divine spiritual nature. The mental being in the body tries to compel and conquer life, but is at every turn compelled by it, because it submits to the desire reactions of the vital self. To be equal, not to be overborne by any stress of desire, is the first condition of real mastery, self-empire is its basis. But a mere mental equality, however great it may be, is hampered by the tendency of quiescence. It has to preserve itself from desire by self-limitation in the will and action. It is only the spirit which is capable of sublime undisturbed rapidities of will as well as an illimitable patience, equally just in a slow and deliberate or a swift and violent, equally secure in a safely lined and limited or a vast and enormous action. It can accept the smallest work in the narrowest circle of cosmos, but it can work too upon the whirl of chaos with an understanding and creative force; and these things it can do because by its detached and yet intimate acceptance it carries into both an infinite calm, knowledge, will and power. It has that detachment because it is above all the happenings, forms, ideas and movements it embraces in its scope; and it has that intimate acceptance because it is yet one with all things. If we have not this free unity, ekatvam anupasyatah, we have not the full equality of the spirit. The first business of the Sadhaka is to see whether he has the perfect equality, how far he has gone in this direction or else where is the flaw, and to exercise steadily his will on his nature or invite the will of the Purusha to get rid of the defect and its causes. There are four things that he must have; first equality in the most concrete practical sense of the word, Samata, freedom from mental, vital, physical preferences, an even acceptance of all God's workings within and around him; secondly, a firm peace and absence of all disturbance and trouble, santi; thirdly, a positive inner spiritual happiness and spiritual ease of the natural being which nothing can lessen, sukham; fourthly, a clear joy and laughter of the soul embracing life and existence. To be equal is to be infinite and universal, not to limit oneself, not to bind oneself down to this or that form of the mind and life and its partial preferences and desires. But since man in his present normal nature lives by his mental and vital formations, not in the freedom of his spirit, attachment to them and the desires and preferences they involve is also his normal condition. To accept them is at first inevitable, to get beyond them exceedingly difficult and not, perhaps, altogether possible so long as we are compelled to use the mind as the chief instrument of our action. The first necessity therefore is to take at least the sting out of them, to deprive them, even when they persist, of their greater insistence, their present egoism, their more violent claim on our nature.
  The test that we have done this is the presence of an undisturbed calm in the mind and spirit. The Sadhaka must be on the watch as the witnessing and willing Purusha behind or, better, as soon as he can manage it, above the mind, and repel even the least indices or incidence of trouble, anxiety, grief, revolt, disturbance ill his mind. If these things come, he must at once detect their source, the defect which they indicate, the fault of egoistic claim, vital desire, emotion or idea from which they start and this he must discourage by his will, his spiritualised intelligence, his soul unity with the Master of his being. On no account must he admit any excuse for them, however natural, righteous in seeming or plausible, or any inner or outer justification. If it is the Prana which is troubled and clamorous, he must separate himself from the troubled Prana, keep seated his higher nature in the Buddhi and by the Buddhi school and reject the claim of the desire-soul in him; and so too if it is the heart of emotion that makes the clamour and the disturbance. If, on the other hand, it is the will and intelligence itself that is at fault, then the trouble is more difficult to command, because then his chief aid and instrument becomes an accomplice of the revolt against the divine Will and the old sins of the lower members take advantage of this sanction to raise their diminished heads. Therefore there must be a constant insistence on one main idea, the self-surrender to the Master of our being, God within us and in the world, the supreme Self, the universal Spirit. The Buddhi dwelling always in this master idea must discourage all its own lesser insistences and preferences and teach the whole being that the ego, whether it puts forth its claim through the reason, the personal will, the heart or the desire-soul in the Prana, has no just claim of any kind and all grief, revolt, impatience, trouble is a violence against the Master of the being.

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. - Obstacles to the Psychic's Emergence, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  The psychic being emerges slowly in most men, even after taking up sadhana. There is so much in the mind and vital that has to change and readjust itself before the psychic can be entirely free. One has to wait till the necessary process has gone far enough before it can burst its agelong veil and come in front to control the nature. It is true that nothing can give so much inner happiness and joy - though peace can come by the mental and vital liberation or through the growth of a strong Samata in the being.
  It is the action of the psychic being, not the being itself, that gets mixed with the mental, vital and physical distortions because it has to use them to express what little of the true psychic feeling gets through the veil. It is by the heart's aspiration to the Divine that the psychic being gets free from these disabilities.

4.26 - The Supramental Time Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Chapters XI to XVIII correspond to the santi and Samata catus.t.ayas, the first two of the seven. Chapters XIX to XXV, and the incomplete chapter "The Supramental Time Consciousness", correspond to the first two elements of the third or vijnana catus.t.aya. By breaking off at this point, Sri Aurobindo left untreated the rest of the third and all of the fourth catus.t.ayas. He had covered the fifth and sixth catus.t.ayas to some degree in the rest of the Synthesis, but undoubtedly intended to deal with them in more depth before concluding.
  When Sri Aurobindo turned his attention to The Synthesis of Yoga during the 1930s after a gap of more than a decade, he made no effort to complete "The Yoga of Self-Perfection". Instead he applied himself to the revision of already existing chapters. - The Disappearance of the I Sense, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  one field after another till none is left. For this a perfect Samata
  even in the cells of the body and in every vibration of the being

r1912 01 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Lipi.   , indicating the completion of the moksha and the establishment of the perfect Samata with its three attributes and consequences. Sleep seven hours.

r1912 07 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Mental bhukti is now complete (with the exception of adverse events where there is more of Samata than bhukti) & is invariable in rasagrahanam, usual in bhoga and, nowadays, occasional as ananda. But the shuddha ananda attended by the realisation of universal saundaryam often fails temporarily, owing to the loss of hold on the inner man and the dwelling on the physical appearance instead,when this happens, and it happens only with regard to human faces, there is a fall in the general tone of the bhukti which tends to lose hold of the second & third intensities of bhoga (ratha & ratna) and descend to the rati or lowest intensity or else even to go back from bhoga to mere rasagrahana. But the lapse is never long sustained.
   Physical bhukti of the indriyas is well established except for the occasional failure of chakshush ananda in the movement above described and a failure in certain tastes of the palate,the latter exceptional. Sparshananda is still confined mainly to the low state of the rati, though well capable of the higher states, and is hampered by the persistence of discomfort by prolonged exposure to excessive heat, exposure to cold above a certain degree in the state of sleep or after sleep when the nervous vitality is lowered, the intenser touches of pain or poisonous irritation. Thirst is being once more expelled, but hunger is again active. The five physical anandas occur occasionally sahaituka, but the ahaituka activities have for the time being been suspended along with progress in the other physical siddhis. Sleep is strong, also adhogati of weariness, denial of anima, refusal of the saundaryam, persistence of the stray survivals of the phantasm of illness-symptoms. These seem, however, to be losing all hold except on the stomach & central functions, where they are attempting to resist final eviction (fullness, tejasic unease, touches of nausea) or to prevent fixity of siddhi. Visrishti is stronger than it has been for a long time past. Utthapana of neck maintained for about 10 or 15 minutes, finally overcome by pressure of adhogati.

r1912 07 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first chatusthaya is now acting in its completeness by completeness of Samata & the hasyam no longer depends on mangala upalabdhi. The body is also being possessed by Samata & universal ananda even in what was formerly mere pain or discomfort. Sahaituka vishayananda is resuming its old occasional strength which now promises to be normal. The others are also more common. Nirvisesha (ahaituka, but another term must be used) shuddhananda seems about to be established and it is asserted that it is established within and in the body.
   Aishwarya about P [Poincar] successful; it remains to be seen whether he keeps his seat.

r1912 07 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The experience of the afternoon shows that ananda is not yet beyond effective breach by the nirananda & that the Samata hasyam, though now normal, can still be interrupted, the traigunya become once more active feebly in rajas & by the use of force on the Jiva in his system, but strongly in tamas & with the consent of the Jiva. The old device of insisting, against the Jivas will, on flattering statement & promise which no longer seems supported by experience, has again been used.
   The exact trikaldrishti accurate in every detail or almost every detail seems to be becoming more normal, but is still very far from being habitual or even common; but it does not need so exceptional a movement of tapas as formerly; it comes, when it comes, easily & naturally

r1912 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This morning Samata is perfectly restored and there is a strong increase of the suddhananda with a manifestation of the faery element in the beauty of things, the sense of their beauty of ananda, the pleasure taken in them as visions of his weaving of God. This transcends or contains the beauty of guna proper to the vijnanam; it depends not on knowledge-perception of the separate guna & yatharthya of things, but on being-perception in chit of the universal ananda of things.
   The written prediction today:

r1912 10 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Anandasiddhi has been reconstituted, the shuddhi & mukti & bhukti with the Samata, but the perfection of the second chatusthaya is still to seek. The reason is that although there is sraddha now in the Yoga and in God, there is not sufficient sraddha in the Lilamaya Purusha, & therefore none in the increasing rapidity of the siddhi or in the inevitable and perfect fulfilment of the Adesha.

r1912 11 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata siddhi, sraddha, virya, shakti, are perfect except for the defective spot in the Sraddha through which the asiddhi can still enter.

r1912 11 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is an entire disappearance in the prana of the tejasic sraddha, ie hasty & excessive belief which turns into exaggerated expectation, & a great strength of Samataeven in the karmadeha, whence only a vague physical uneasiness comes into the subtle part of the body in place of the old disappointment and despondency in the manahkosha. The reaction of anger in the karmadeha is no longer violent, but only a subdued, though at times a strong irritation, which being no longer able to insist, soon disappears. The body, however, is disappointed & tamasic. There has been excessive sleep (7 hours or more) for the last three nights. It is predicted that from tomorrow Place as well as Time will begin to be accurate.

r1912 12 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This afternoon clear & vivid lipi finally emerged from the akasha and the rupa in the crude forms shows a tendency to established stability while the old forms of rupa, sthapatya, saurya, manasa are reemerging in their old perfection. Instantaneous developed rupa is becoming more frequent, but vanishes with the instant. Faith in the vani, lipi & rupa is established except for outside immediate events & the adesha siddhi, in which field faith in the trikaldrishti is not yet firm. Except in this field, tejasic will has separated itself from trikaldrishti & vyaptiprakamya of intention or tendency is no longer adopted as vyaptiprakamya of event or as trikaldrishti of the event. Therefore, if the unoccupied or rather ill-occupied field can be occupied, the perfection of trikaldrishti is within sight. Rapidity of progress promised in lipi & vani for some days past, is now beginning, not only in the Veda, but in the third chatusthaya also. Samata is perfect, tejas is establishing itself, jnana is full & active.

r1912 12 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is a better & swifter subjective-objective response in others now to the vyapti & shakti prayoga; but it is still in its infant stages. Power is also telling on the bodies of others a little, eg. Bakhtyars sores heal almost at once; but this too is only in its commencement. Samata, shanti, sukha are perfect & only the nonfulfilment of Adesha-siddhi prevents freedom & fullness of the hasyam.
   The pressure of the eye on the akasha for developing imperfect rupas is being abandoned. All the directions now are being faithfully followed. Trikaldrishti is extending itself once more into the distant future, being assured of a relative accuracy in the immediate. As yet, however, it lacks its proper pratistha in sraddha.

r1912 12 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The whole morning was given up to a growth of the first two chatusthayas. The premananda established yesterday with regard to persons & objects, was extended to events even the most adverse and thus establishes completely the positive Samata, rasagrahanam, bhoga, ananda. Individual contradictions do not disturb the established force of Samata. It is noticeable also that tamasic tyaga fails to establish itself and the pravritti persists in spite of continuous non-result or adverse result. The formula of tejo balam mahattvam pravrittih is fulfilled. At first the tejas was merely in the dhairya with occasional pravritti; then it extended itself to kshiprata & ugrata and established itself, today, in pravritti. Moreover, the second general formula of the shakti chatusthaya,adinata kshiprata sthairyam ishwarabhava is establishing itself and along with it the Chandibhava. But the continued successful resistance to the continuous action & progress of the powers prevents the ishwarabhava & kshiprata from perfecting themselves; for these depend on sarvakarmasamarthya & sraddha swashaktyam. A working sraddha for the future is established, though the old questioning still lingers; but it is not a present & dominating faith in the immediate power or the early fulfilment.
   The action of the powers was reduced to their lowest limit all the morning; both continuity & generality were denied, only the crudest forms or isolated successes allowed & old imperfections attended the majority of the manifestations. The trikaldrishti has now, (3.45 pm), reestablished its activity, but the power still waits. Fatigue was thrown off in the morning, & 3 hours continuously then, 2 hours now were done, but some shadow of the fatigue hangs over the karmadeha & seizes sometimes on the nervous system & then on the muscular instrument. It was perceived, in the morning, that all the contradictions of the physical siddhi, except the saundaryam, belong now to the karmadeha or, more often, to the personal environment, not to the body itself. From there they are reimposed on the body.

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 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today except Ananda & primary utthapana all other siddhis seem to be suspended in order that occasion may be given to the Samata and ananda in amangalam & asiddhi to emphasise itself. Relics of the impatience remain or rather recur, but cannot find a lodging. On the other hand asraddha in the Adeshasiddhi is strong. It is evident also that the remnants of intellectual activity in the environment are being given free but ineffectual play, in order that of themselves they may cease. The attempts at intellectual trikaldrishti & aishwarya fail invariably & it is only when the vijnana acts occasionally that some results are obtained. Physical activity from 6.15 to 4.25 with a break of 25 minutes for meal (12 to 12.25). It was only at the end that fatigue came, dull and not very pronounced, but insistent. The vague stiffness does not entirely disappear, but is ineffective. The dasya and personal relation of the Master increase. The substitute for religious piety has been established in the consciousness, viz the knowledge of the Para Purusha, the sense of the power of the Ishwara & submission to it attended with the appropriate bhava in the chitta & the personal relation to the Lover.
   ([Written] Dec 18)

r1912 12 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Trikaldrishti has been clouded throughout the morning; active in the afternoon, perfect in detail, but not very active. Power is for the most part denied. A great dullness reigns over the physical brain and the karmadeha, in the midst of which Samata & dasya become always stronger & now tejas & tapas are beginning to establish their indifference to adverse result. They are seeking, that is to say, to be no longer deterred from action either by failure or even asraddha. The asraddha in the Yogasiddhi has now disappeared, but not the asraddha in the Adeshasiddhi. It appears that the Power is acting in certain broad and important matters, but it is resisted in trifles.
   ([Written] Dec 19)

r1912 12 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is to be noted that the programme suggested on the tenth was, as was then suspected, only a tejasic suggestion; it has not been fulfilled, except partially in some details. It was a statement of tendency which came erroneously as a prediction. At present the tapas, & tejas, is being driven forward without much regard to the state of the adhara or the stumbles of the knowledge. Formerly, when the tapas became active, false tejas & tapas took possession of it and there had to be a return to nivritti, but now the intermixture of false tejas is not allowed to stop the pravritti, because, as it seems, this false tejas is not able to take possession. True tejas & prakasha are now in possession & the false is only an invading power which sometimes establishes a precarious foothold or which still occupies partially a part of the ground here & there. The siddhi of the second & third chatusthaya[s] (shakti & vijnana) is following therefore, but much more rapidly, the same process & line of development as the first. There was first the war to oust the enemy in possession, the calling in of the aid [ ]1 of doubtful friends & natural enemies, the carrying & loss of positions, the confused fighting, the slow & precarious progress; then the ill-assured possession, becoming more & more assured, then the possession subject to revolts & revolutions, then the entire possession subject to invasions by the ousted enemy, finally a complete possession with occasional vibrations of the memory of old troubles. In the case of the shanti & Samata, the struggle has taken many years & gone through various stages, of which the last alone answers entirely to the above description. The other two were never regularly fought out, except in certain points, before the arrival at Pondicherry. Their final progress, owing to the victory of the Samata, is proving much more easy and rapid.
   Later in the day, a sudden revolt of impatience & unfaith, not grief or even actual anger, against the continual running after possibilities in the prana & trikaldrishti and a violent rejection of the resulting false trikaldrishti. This resulted in a cessation of the conditions of the siddhi. Physical activity, 4.40 hours [i.e. 4 hours, 40 minutes] in the morning, 3.35 in the afternoon, & from 4.55 to 8.55 & 9.35 to 10.20 in the evening & night, 13 hours in all. Sleep, 7 hours. Slight, almost nominal visrishti after meal.

r1912 12 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   St. [Sortilege] La guerre en Orient, meaning that the real struggle now is over the successful use of the will in equipment & Indian affairs. Aishwarya invariably successful this morning in small details; trikaldrishti seriously hampered, an intellectual movement being violently forced in when the vijnana tries to act. A period is about to ensue in which these survivals have to be eliminated both in the vijnana & the physical siddhi, as well as in the Samata, dasya & tejas, and the sahitya, bhasha & nirukta have to be consolidated; the trikaldrishti of exact time & arrangement of circumstance & the ritam in karma have to be well-established, and the obstacles in the saundarya, religious karma, Krishnanritya and public affairs finally broken. This movement, which is being prepared, must definitely begin today & will cover the greater part of January.
   Physical activity. 6.10 to 7.15 .. 8.20 to 10.40 .. 11.20 to 12.40 .. 1.40 to 2.10 .. 4.50 to 8.30 .. 8.55 to 11.0.

r1913 01 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The second principle, which has also been long preparing, is the renunciation of nigraha or as it used to be called, tapasya. Not that the Tapas may not have to persist under difficulties, but no violence has to be done to the Prakriti. It has to work out its own defects. This is now possible, because of the growth of the supreme or quaternary dasya, by which the very thought & feeling comes only as things impelled by the divine hand of the Master & Sarathi. Absolute Samata & passivity are now possible.
   Therefore in action there will be no planning, only seeing of the way the thing to be done will develop under the shaping of the divine Tapas whether through myself or others; in writing no composition, only the record of the vak as it flows down from above and forms itself in the Sat of Mind; in Yoga no sadhan, but only the acceptance of the self-organising movements of the anandamaya vijnanamaya Prakriti as it progressively takes entire possession of this inferior mental & physical kingdom.
   (5) Samata is complete with the same qualification
   (6) Shakti is complete in dasya & the passive members of the second chatusthay, complete in all else except sraddha and intensity of tejas.
   The movement of the siddhi in the immediate future must be in the totality of the seven chatusthayas. Not that all its members are equally developed, or that a separate stress on some of them is not still needed, but by the end of February this stress must have ceased and the whole must be united for the activities of life which are to replace the activities of the sadhana. Such siddhi as remains will grow by life and action and not by abhyasa in the ways of Yogic practice. The stress that is still necessary is due to the survival of the old elemental opposition which stands in the way of the siddhi being effectively expressed in life. This opposition is now a tamasic obstruction and will rapidly lose the little that it still keeps of the faculty of aggressive assault. Above all, the basis of Samata is now perfect and once the medium of tejas is perfected, the instrument, vijnana, will equally liberate itself from the obstruction and no farther opposition can then prevail against the ananda and the karmasiddhi, the apas and the lila.
   January has been a period of strong increase and rooted establishment; February must be a period of perfect completion and faultless organisation, for in March, a new year begins.

r1913 02 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sat or Substance is now everywhere vyakta, Tapas is in activity, Ananda emergent, Vijnana in process of organisation. The first day of February has been outwardly a day of retardation, almost of relapse; for the trikaldrishti once more lapsed into a state of murky obscurity shot with light and halflit with erring illuminations, misplaced energy worked more than satya tapas, the body was overtaken by exhaustion or weakness, Ananda failed in sustained intensity. As usual, however, the movement was one of preparation, not of relapse, for the expulsion of these remnants, not a concession to their extant force. The karmasiddhi which seemed to have been once more attacked, emerged perfectly victorious in the immediate surroundings.. Ss [Saurins] interview with the Governor showed that the prakamyavyapti & the aishwarya were acting correctly; the news of the troubles of the opposition movement were still more strikingly in accord with the Will. A failure in the recurring problem was immediately corrected by the Will. The lipi safety of the S.C. was justified. In other directions of the karma a motion is visible. Although therefore there was no addition or definite increase in the siddhi, the current of preparation was perfectly visible. In addition, the most powerful tests & attacks failed to disturb the Samata & shanti which can now be considered as established. The last general shadows of ashanti, duhkha and vishada may now be considered as slain, although momentary touches are sure to recur.

r1913 02 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The morning began with an effective reorganisation of the trikaldrishti, but an unsuccessful attempt to bring in the strong and effective tejas & tapas disturbed the system, and brought back the unavailing struggle of false tapas to harmonise itself with knowledge & peace; the result was a return of the contradiction of Samata, shanti, sukha & prasada, which although unable to possess the system, was able to overcome its outer activity by recurrent touches giving an impression of continuity. As usual, the contrariety started with impatience of asiddhi and was enforced by impatience of asatya. The result of the struggle has been to establish the satya tapas in knowledge; formerly, perfect trikaldrishti was only possible on condition of entire passivity, of a purely inert reception of true suggestions confirmed by the event or sanctioned by the illumination. The movement to introduce an active knowledge has hitherto had a chequered success and, if pushed too far, led always to false tapas and disturbance of truth and peace; but now the active knowledge has asserted its right to conjoint action with passive perception of the data. The elements of a well-organised trikaldrishti are, therefore, all of them present and the organisation will now be finally proceeded with and effected. In this organisation all the elements of error, which have so long troubled the intellect and the faith, will find their justification, for all of them are now revealed as essentially true processes of knowledge which only lead to error because their results are misunderstood by the stumbling and groping faculty of discrimination dignified with the name of reason. The tamasic trikaldrishti, the tejasic volitional, the speculative, the inferential have all their place and portion in intuitive and revelatory knowledge. At the same time satya tapas is being finally established, not in the sense of being finally effective, but in the sense of being either (1) immediately effective or (2) ultimately effective or (3) effective of a force or tendency intended ultimately to modify the present type of action or nature. Thus the sense of failure, error and misuse of energy which used to discourage the Chandibhava and bring back the merely calm or the discouraged passivity, now disappears in its causes and the basic elements of the bhava may be considered well-established, ie sauryam ugrata and yuddhalipsa and even daya ishwarabhavah karmasamarthyam, although not perfect & all-embracing are at least in established action. The sraddha alone is still deficient and liable, even in some of its efficient parts, to be discouraged.
   A fresh siddhi today is the finality of the Krishna-Kali relation in the personality; the personal activity of the Purushottam; the personal script; the personal vani; the personal guidance. The period of intermittent manifestation of guidance passed some time ago, its remnants are now deleted; only the remnants of the indirect guidance remain and these too are to be rapidly deleted, for the indirect guidance itself ceases from today. It has long been only a subordinate part of the guiding activity, always tending to be overruled or dominated in its suggestions, impulses and utterances.

r1913 02 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   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).
   The struggle over the health still continues and for the last two evenings there has been feverish heat in the system and a limitation of the pranic energy; utthapana has been practically discontinued. The attempt to establish force in the chakra has failed. On the other hand, there has been no success in the endeavours of the enemy to reintroduce eruption or the affections of cold. Kamananda showed at times an increased intensity working on the body rather than seated in it, but at others was dull and even implicit. Rupa progresses with the old slowness; samadhi did not increase, nor lipi grow in richness. Trikaldrishti & power continued to work accurately; but without intensity or inspiration, & only in details. The days programme was not fulfilled in the sthula.

r1913 02 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Strong persistence of fever, mainly in the sukshmadeha, but with fluctuating effects on the sthula, was the principal feature of the day. No change was made as to food, bathing etc, nor was physical exertion altogether suspended. The assimilative process continued in spite of the sanskaras that attempted to destroy it. Attempts were made to restore the old symptomatic affections under cover of the fever, but hitherto they have failed. Neither could any impression be produced on the clear working of the brain nor was literary work prevented. The general sraddha & tejas stood firm and continued to grow in spite of the adverse experience. The activity of the vijnana and the utthapana chiefly suffered. Trikaldrishti was strongly obscured although it continued to act along with aishwarya in ordinary details. Ananda is not affected; there is ananda in the sensations of the fever. Samata is perfect.
   Kamananda got rid of the tendency to fall into the implicit state. It subsides now at its lowest to a subdued ananda bordering on the implicit, but usually well manifest out of which the normal intensity emerges. Samadhi is now well established in variety, frequency and brief continued activity of scenes and images. Communication with the manasic world in the jagrat is now occurring; formerly there was drishti only of the pranajagat and the subtle Bhu.

r1913 02 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   These two days have been of an old type long discontinued, in which the siddhi has been suspended almost entirely in all its imperfect parts and only those allowed to progress in which the attack could make no impression. In the present instance, it is the Samata shanti sukha prasada which have stood a continued and violent test and emerged, as far as can be seen, entirely perfected. Shadows have fallen on the last two without being able to [affect]1 them substantially. Tejas of the nature of dhairyam and tapas of the Mahasaraswati type have also remained unaffected; there has been no sinking back into tamasic udasinata, although movements in that direction were attempted. Sraddha in the eventual Yogasiddhi has remained substantially unaffected, in spite of shadows, except that strong doubts have assailed the faith in the saundarya, the one member of the four chatusthayas for which there is as yet very meagre justification. On the other hand the Mahakali tapas has sunk into inactivity, after one strong battle in which it prevailed temporarily over the strongest resistance to the aishwarya. The vijnana siddhi has been pale and fitful; physical siddhi heavily attacked and for the most part interrupted, even the kamananda sinking back into the implicit state from which the others fluctuatingly manifested. Sraddha in the adeshasiddhi and the rapidity of the yogasiddhi sank to the lowest terms now possible to the general faith.
   MS effect

r1913 04 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first chatusthaya is now beyond the danger of successful attack except in the positive Samata; a few touches of a Samata & ashanti come occasionally, but soon die away. The second chatusthaya is feeble and ill-organised owing to the trivial nature of the siddhi and the failure of everything which would strikingly prove the Adesha. There is a general action of the vijnana, but it is not yet extricated from falsehood and uncertainty, so that all that can be done is to watch results & see whether the perception is a truth or a misapplication. Rupadrishti is of the feeblest & samadhi fails to advance. Physical siddhi is only fragmentary & its progress successfully resisted. The sixth chatusthaya is present, but only when the attention is attracted to the Brahman. The fifth chatusthaya is also fragmentary and mingled with ill-success.
   There has been a great activity of the poetical power which has acquired rapidity accompanied with forceful & effective inspiration, but not always with inevitable & illuminating inspiration. The attempt is now to maintain the invariability of the illuminated & inspired inevitability without diminishing the rapidity. This is in epic poetry. The foundations of a rapid & sure inevitability are being laid in other literary powers. Equipment (bare) for three months has been effected.

r1913 06 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Arogya suffered a violent break in the digestion; increased in another direction. Aishwarya now works from the centre of things & when it gets hold of the object can direct its movements against resistance. Samata & the general sraddha (in Yogasiddhi) are now strong & resist assault, except for certain tendencies of depression under strong pressure of asiddhi. Tejas exceeding dhriti has failed to effect its footing the power & fulfilment are still insufficient, & the objective pressure still too successful[ly] hostile.

r1913 06 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Thought process reemerged, but not yet lipi or perfected trikaldrishti. Utthapana was quiescent, ananda dull, physical shakti much depressed, also arogya. In the thought of trikaldrishti, the vigour of false tejasic suggestion seems temporarily to have revived. Only the Samata retains its undiminished strength.

r1913 09 05b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the evening and night the remnants of the days struggle and retrogression prevented progress. The mental suggestions still continued to be shot in from a distance and especially suggestions of unfaith, weariness and nirananda. All the powers of the vijnana were clouded and partially inoperative, the strong physical dasyabuddhi of the afternoon partially covered, kamananda declining and less frequent. The system reverted to the udasina ahaituka ananda of former times continually assailed by touches of strong & often angry disquiet. This is the first determined relapse into old conditions after many months of essential freedom from any true disturbance of the Samata-shanti-sukham. This morning opens with the same conditions. It appears that for the first time in these few months a lower strain of the physical mind in the external swabhava yet surcharged with the anritam & avidya has been upheaved and its devatas let loose on the adhara.
   The trikaldrishti labours for correctness of minute circumstance & unvarying correctness of actual result, but does not as yet go beyond amplitude of prakamya vyapti with frequency of the actual result and occasional correctness of minute circumstance. There is still the predominance of the perception of working mental forces in which the result intended & perceived is sometimes carried out, sometimes crossed by a successful counter-force, and often a result not intended, a force never meant to prevail, is foisted on the mind as the prearranged actuality. The latter result is especially frequent because the physical stratum upheaved is one inhabited by blind mechanical movements of the involved & unexpressed mind in matter which correspond in Nature to the subconscious physical stirrings in us of which our conscious mind takes no least cognizance in its normal & organised workings. Disregarded & unrecognised they pass without visible effect, although they must have some determining force & contri bute to some result however slight of whose preparation we are unaware.

r1913 09 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   During the last week a considerable quantity of ground has been covered. Ordinarily the condition of the system is a state of positive Samata, sama ananda in all that occurs or is experienced, but there is still a tendency to a Samata in the face of persistent bad result in Yoga accompanied by untruth in what seem to be the centres of knowledge. Usually the tendency only touches the system from outside and is repelled by the Samata, but sometimes it actualises into a more or less prolonged state of unfaith, despondency and disquiet. The second chatusthaya has progressed greatly. Secondary dasya has given place to the first stage of tertiary; tejas & tapas have now become habitually active when the prakasha is clouded by the partial nirananda & unfaith; the bhava of Mahakali on the Maheshwari pratistha has occupied permanently the Mahasaraswati continent without this time ploughing up the pratistha & continent by the tendency to drag them also over to the rudrabhava. Faith is now almost complete & grows in intensity; but it is still troubled by too much subservience to the immediate actualities & cannot always look beyond to the future actuality. Nevertheless the habit of perceiving the truth in every perception, the force of fulfilment in every action or baulking of action & the ananda in every sensation of heart & mind is growing even upon the intellect.
   The chief movement has been the development of the ideality, its increasing hold on the rebellious & self-acting intellectuality in the outer swabhava and the transfer of the mental activity to the ideal plane. Telepathy has increased to a considerable extent and embraces now the thoughts also, but is not always evenly active; in the use of the trikaldrishti it has become something of a stumbling block, as the rapid perception of the movements of impelling force, intention & impulse impresses the still active intellectual devatas with a false idea of actual result and tend[s] to shut out the event from the perception. Nevertheless the vijnanamay determination of the actual event even in detail begins to be more frequently reflected in the intellectual parts and has some force but, usually, little or no jyotirmaya prakasha. Power varies, but has grown in insistence, success & grip on the akasha. Vani & script are still excessive in statement, but the inert element tends to pass out of them. Lipi is now well-established in activity; but is more usually perfect in chitra & sthapatya than in akasha where the old faults of paleness, insufficient legibility & fragmentary manifestation are still powerful. Incoherence has not yet been removed, but the power to interpret lipi, coherent or incoherent, has grown immensely & is only faulty, as a rule, when the vijnana is clouded by the aprakasha & the intellect once more active. Rupa grows more fertile & is once more rich & perfect or almost perfect in chitra & sthapatya, (one defect is excess of human figures & defect of animal forms & objects), but in akasha it cannot yet compass the union of vivid clearness & stability. The obstruction here is still strong. Samadhi has increased in habitual coherence & continuity; even the lipi in sushupta swapna now tends to be coherent.

r1913 09 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The apparent movement of reaction has ended, even more than usual, in a strong advance. The basis of Samata has been streng thened and widely confirmed in the fixed perception of all things as true & all events as destined and helpful; if a Samata now comes, it must be a purely mechanical movement of memory in the physical parts, unless knowledge is forcibly taken away. This in future will not be allowed. With Samata dasya, tejas, sraddha have attained a more perfect security. All that is now needed is the expulsion of the physical memory of adasya & nistejas and the perfection of effective tapas in the knowledge & the power to establish the sraddha of the Ishwari in the Prakriti; the mere human sraddha is now well founded except in the adeshasiddhi. The faith in rapidity is really part of the faith in the adeshsiddhi, its condition and foundation. The relics of the egoistic outlook & inlook in the physical mind have also to be expelled.
   The basis of effectiveness in knowledge has been laid, the centre of true sight, ritam in satyam, has been revealed in action perfectly removing anrita suggestions, suggesting and approving the ritam. The basis of effectiveness in action has not been revealed. This will now have to be done.

r1913 11 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Samata is now subjectively perfected except for vague occasional touches, but stronger in titiksha, udasinata, & nati than in rasah, pritih and ananda-bhoga. The rasah is there, however, & will today be well-established along with the pritih. It is indeed already established, but has to be rendered immune from adverse touches.
   Once more the Mahakali tapas, tejas & shakti have to be combined & harmonised with the Samata, & also with the action of the third chatusthaya. It is clear that only after a somewhat prolonged struggle can the third chatusthaya be entirely effected. The resistance of the tamas in the objectivity is still too obstinate, too constantly reinforced to admit of an immediate conquest; nevertheless a greater rapidity is now possible.
   The aham of the karta, jnata, bhokt, bhart has been dissolved in the outer swabhava; only the aham of the sakshi is left and that is on the point of dissolution. The difficulty is now once more transferred to the field of the siddhi in the third chatusthaya. The ishwarabhva and full faith & abhayam depend on the perception of the truth of the Adesha & the fullness & rapidity of its fulfilment. This will now be accomplished by the right ordering, the ritam of the knowledge and the power.
   Sukham. Hasyam Shanti Samata
   This represents the immediate strength of the first chatusthaya subjectively in all parts except the body. When it is completed in the body, then the quadruple line will be closed up & perfection secured.

r1913 11 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The overpowering siege of the sensational discomfort, which is evidently abnormal and brought forward for a particular purpose, still obsesses the sanjnna and tends to bring back the old tamasic bhava. In this attempt it has not been successful, except to suspend the Mahakali tapas and lower the tone of the faith. The system refuses to lose its hold on the Samata shanti sukh hasya & therefore suffering is transferred from the subjective to the physical parts.
   Today is to be a day of rapid progress in the third chatusthaya and the preparation of rapid progress in the fourth. The vijnana once active again, will clear out the anritam. It is from tomorrow, not today that the karma has to be resumed.

r1913 11 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The bodily Samata has now reached, in prolonged exposure to strong heat, the fixed stage of udasinata and nati, the former predominating, with touches of discomfort which are met & expelled by the titiksha. The ananda of heat is not yet strong & firm like the ananda of cold. Long exposure to strong cold has yet to be tested.
   The kamananda is once more only occasional, but the Shakti will now attempt the firm foundation of the panchavidha shariranandakama, vishaya, tivra, raudra & vaidyuta.
   The positive Samata of the sight is established in rasagrahana and bhoga of the bhukti; the ananda varies. Taste & sight are now well established and touch in all but strong painful touches or touches of persistent discomfort. The Bhoga of the ear is not yet perfect. Smell is well-established although still liable to be taken by surprise by the old sanskara. Ananda of the senses has now to develop perfectly. Sensation has also to perfect bhukti
   The gunas of daya, naishturyam & krauryam are now well-developed; they have yet to be harmonised. The Pashu, Pishacha, Pramatha, Rakshasa have all now taken their seat; they have to be harmonised & subjected to the Deva-Asura who will give them the bali.

r1913 11 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Trikaldrishti once more confused in ritam and full of falsely-applied prakamic suggestions. Opposition to the third chatusthaya strong & massive, possessing the akasha & successful usually wherever it applies itself. Ananda & Samata attacked though not overborne. Faith in Yogasiddhi and in a relative rapidity reemerges always but is troubled with a strong uncertainty about the Adesha-siddhi
   The truth of the prakamya has been signally proved, but the truth of the pure trikaldrishti remains yet to be perfectly proved.
   The whole of the past asiddhi is being now thrown violently on the system, but cannot keep its footing there or even establish a footing. The Samata has at last been touched owing to a false use of rajasic tejas, but the touch could not produce its after effects in the system. All this is really occurring in the swabhava environment. Nov 20 to 23 may be taken as an adverse period of which this is the crowning movement. Although the resistance to the third chatusthaya will continue for a time, it will collapse and give place to a more rapid siddhi.
   The apprehensions of immediate failure in the kriti are unfounded.

r1913 11 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   2) The Samata has now to be based no longer on udasinata but on nati with chanda samnanda (Vani); the sukham is not to be shanta sukham, but chanda sukham, centred therefore in Chandibhava of Mahakali, not in its own chatusthaya, nor on the Maheshwari pratistha. (thought-perception sruti-smriti).
   Last night the vijnana-buddhi made a preliminary self-arrangement, which has been disturbed this morning & gives glimpses of itself only through clouds. This vijnanabuddhi has now to arrange its movements in the surya jyotis.
   Afternoon.. The old form of Samata with dhairyam & persistency in the tapas, but with no faith or pure ananda in the upper layer of the mentality, has been established; the Mahakali tapas is in abeyance. The present occasion therefore presents all the features of the old relapses into asiddhi. The only things that have hitherto held firm are some of the incomplete siddhis, eg vyaptiprakamya, physical ananda etc.
   Sarvasaundaryabodha struggles to reestablish itself, but is only partially successful. On the other hand there is complete rasagrahana &, except with regard to human faces, rasapriti & rasabhoga of physical vishayas. Sravana has been a little lowered in the surety & completeness of its bhoga, but not substantially.

r1913 12 03b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There has been a relapse, as powerful as the combined forces of the outer world could make it. The attack on the Samata has been furious and has had some superficial success, but the dhana, the parvata remains unmoved & intact. The second chatusthaya has been successfully inhibited from its full & arranged action, but here too the success is superficial. The third has been partially affected in knowledge, entirely in the unfinished parts of power; not at all in samadhi. The rest has been obstructed, not really affected. The fourth & fifth have been obstructed & to a certain extent injured.
   The first thing, as always, is to restore the anandamaya action of the vijnanabuddhi and Brahmabuddhi. This after a long interval is being done. Dispelling & expelling of the intellectual & emotional activity forced again on the system is the indispensable preliminary, and this is often difficult because it entangles itself, by habit or of deliberate purpose, with the legitimate action. Absolute passivity, absolute sraddha in the Master of All, is the means. There is no other means. It is essential that all should be recognised as the being & action of the Ishwara and yet that the two agencies Arya & Anarya should be distinguished.

r1913 12 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The freedom of the mind from intellectual speculation is being restored. The asiddhi that has come is assisting the reestablishment of the second chatusthaya on the basis of a perfected nati and Samata. The positive ananda, sraddha and Mahakali tapas have now to be restored. There was a slight disturbance, but it has righted itself; only the result is the tapas without the sraddha. As for the ananda, it is there & will now be entirely confirmed.
   There is the beginning of the satya tejas & satya tapas, but only as yet the beginning.

r1913 12 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Strong attack on the first three chatusthayas, successful in disturbing Samata & clouding sraddha, but resultant in confirmation of the Mahakali-Mahasaraswati form of the personality & the growth of the ugrata. Vijnana very full & active in jnana in the morning, disturbed for the rest of the day.

r1913 12 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   During the evening & night there was a cessation of the siddhi; the vijnana, the Mahakali tapas etc were kept in abeyance, the kamananda suspended. Only Samata & the fullness of the first chatusthaya, especially of anandamaya nati remained. The intellect attempted to be active in trikaldrishti, but was almost invariably [convicted]1 oferror, false stress, false understanding. Rheum tried to materialise.
   MS committed

r1913 12 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A confused condition of the vijnanabuddhi, in which there is sometimes action of the vijnana with reaction of the vijnanabuddhi, sometimes of the vijnanabuddhi with reaction of the manasa perception, sometimes the old action of the unillumined or confusedly illumined intellect, sometimes a mixture of these three functions. The attempt at finality of perfect Samata & Mahakali tapas has failed once more. The sraddha established is once more interrupted and only fitfully recurrent.
   The combination of the ananda, Samata & knowledge with the effective Mahakali tapas in the Mahakali-Mahasaraswati personality was again effected, but the Mahasaraswati element predominates & the stronger movements of the tapas are only occasionally active. Sraddha in the kriti is wanting, & sraddha in the rapidity has been modified. Health & final effectiveness are being successfully resisted.
   Utthapana of the neck for one hour. After forty minutes the ananima, till then apparent only as muscular sanskara or reminiscence became suddenly violent & effective & could only be resisted by physical means.

r1913 12 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Abandonment of personal tapas and lipsa. Unprecedented strength of dasya, udasinata, sometimes with vairagya, sometimes with positive ananda of Samata. Kamananda active

r1914 01 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasya & tapas, Samata and aishwarya are now being more successfully & perfectly combined in the total swabhava.

r1914 01 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   During the last two or three days Samata & ananda have undergone a prolonged ordeal. Titiksha is absolutely firm except for slight & momentary failings in the body, udasinata & nati equally firm except for similar slight failings, a little more pronounced in the body than the failures of titiksha; sama ananda is firm in the core & the mass of the chaitanya, less firm on the surface, but its failings are now negative & do not, except in a very slight degree, amount to positive distress or even, to a sensible extent, to positive discomfort, except in the body where suffering still has its hold. It is on this point that the bodily attack has been principally determined. In certain points the attack has failed; the fragments of the tendency to slight itch & eruption after showing a false activity have retired weakened, the attempt to reestablish cold & fever has so far failed, but disorder of the assimilative functions amounting to flatulence, dull pain & heaviness in the region of the liver, & looseness of purisha, but not diarrhoea, has again appeared, contradicting the temporary siddhi of arogya which had exiled all pain & positive disorder, leaving only discomfort of ill-regulated apana and unrealised tendencies of alternate constipation & looseness. It is found, however, that the body has learned to retain its vital force & working energy, recovering elastically even from the brief after result of fever in the pranakosha. Kamananda continues obstinately though as yet unable to establish uninterrupted continuity in the body. The other physical anandas are occasional; tivra continues to grow in intensity and spontaneity. Subjective ananda is now seated & complete, including sakama prema. Hitherto the universal prema even when directed towards the material form was in the heart only; it has now extended to the whole system including the body. However the kamic element is not yet always automatically present. Vijnana has been dull and clouded for the last two or three days. Sraddha in the guidance remains firm, though sometimes darkened & bewildered in knowledge; sraddha in the Yogasiddhi persists against all attack. The sahityasiddhi (Veda, Bhashatattwa, Darshana) is now growing in steady working & with it the sraddha in this part of the karma; but the sraddha in the rest still awaits objective proof for its entire stability & is distrustful of the proposed extent of the karma.
   At night dream became, for the most part, entirely coherent and at times identical with swapna samadhi in its chhayamaya movements. Swapnasamadhi also in its chhayamaya movement initiated long & coherent continuity & a greater stability of forms. These movements were repeated frequently & for a long time, fluctuating between the two conditions of dream and vision. At the end in the deeper tamomaya nidra the old incoherence of the lower fragmentary mind dominated by present impressions & associations reasserted its presence, but, although it persists, its hold and potency is greatly weakened.

r1914 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhi of the last few days has been directed mainly towards the removal in the natural mind of the obstacles to the right activity of the vijnana especially in trikaldrishti & the preparation of the general effective vijnanamaya tapas. The vijnanamaya action in the buddhi is now generalised, tending always, except for short intervals of relapse, to take the place of manasic perception, and by its very activity diminishing steadily, though it has not yet removed, the persistent recurrence of the manasic false response and distortion of vijnanamaya messages. In the light of this self-perfecting jnana all the past vicissitudes of the sadhana are seen in their right light, their reasons, necessity, utility, essential cause & teleological purpose; for better impression on the natural mind, they recur in slight & fleeting instances, repeat their old action[,] are understood and dissolve themselves. This process, perfected in the jnana, is being applied more & more powerfully & steadily to Veda, sahitya, trikaldrishti, telepathy. The mechanism of the tapas, its defects, causes, working & the teleological purpose of the defects arising from their essential causes, is also being exposed, the first effect being to remove the last remaining obstacles to faultless subjective persistence in the tapas even when it fails & is or seems hopeless of its purpose (the objective persistence is limited by physical fatigue or incapacity), and, secondly, to the ugrata of the tapas. It was formerly the minds habit to take failure as a sign of Gods adverse will & cease from effort, & as ugra tapas usually failed of its immediate purpose, unless very persistent & furious, it was thought ugra tapas was forbidden. The failure, however, was due to the immixture of effort & desire & anishata generally & the mental nature of the tapas and these again to the necessities, essential & teleological, of the process of the transition from the mental to the ideal being. The second chatusthaya is, therefore, nearing full completion, the third preparing it; the first now only suffers momentarily in Samata by passing depressions & in ananda by general limitation of the second; the third is delayed by insufficiency of tapas in the second, the second held back in sraddha & tapas by insufficient light & effectuality in the third. These two chatusthayas must therefore for a little time longer move forward together helping each others fullness until the still watching intellect in the outer nature is sufficiently assured of its ground to allow fullness of tapas & sraddha. Samadhi has not moved forward except in the fullness & comparative frequency of the spontaneous sukshma ghrana & the increasing tendency of the other sukshma indriyas. The rupa drishti still struggles with the opposition in the material akasha to its combined perfection & stability; both perfection & stability have been carried separately in the jagrat to a high efficiency, but they cannot yet combine their forces. There are occasional images in which they meet, eg the reel of cotton thread, (1 degree), the card of d[itt]o (3 degree), the playing card in the ghana & developed forms (2 degree of stability); but this combined siddhi cannot yet generalise itself or even establish either frequency in the habitual forms or an initial freedom & variety of the higher forms. It is only in the crude forms that there is an initial freedom & variety accompanied with some stability. The physical siddhi has been for some time badly afflicted & depressed; the signs of progress are more subliminal than supraliminal. Karmasiddhi progresses rapidly in sahitya where the body alone is now a real obstacle, but is obstructed or attacked in dharma & kriti; especially in the latter there is violent negation & menace of destruction, eg, in the therapeutic pressure on N. [Nolini] etc.

r1914 04 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today the siddhi is beginning to reemerge decidedly from its obscuration. The same movement, however, continues. Mahakali personality & dasya resist all attempts at disturbance; but the former is diminished in force by being confined to personality and barred from control over the bhava and the action in which the other three vary their combinations. Prema & kama of Mahasaraswati (the Sudrani) generalise themselves more & more & with them grows the dasya to individuals arising out of the dasya to God as well as the general dasyalipsa. This is today confirmed in universal atmasamarpana. The Brahmanic basis of Maheswari grows in force with the growth of the third chatusthaya, but its harmony with the kshatratejas is disturbed by the obstruction to the Chandibhava and the force of divine Tapas. All the old harmonies have been disturbed to make place for a new & greater arrangement of the same rhythm. As always, there is in the process some disturbance of Samata, sukham, prasda, but it is nothing compared with former disturbances; its movements are dull, brief & external, tamasic, not rajasic, of the nature of depression & [?weak] uneasiness with very little, if anything, of the nature of revolt.
   In the manas & prana pranic suggestions, even though illumined at a great distance from the vijnana or not illumined or with a smoky & murky light, are tending more & more to an automatic correctness; but the stumbling buddhi of the Annamaya being interferes with its own sources of error & misplacement. Tapas is back at the stage of always resisted, variable & insecure effectiveness.

r1914 04 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today there is a prolonged attack producing indeed none of the old violent results in the contradiction of the Samata, but a clouding of the faith, confusion of the vijnana & return of the old forms of external intellectuality. Kamananda is recovering strength of persistence.
   A day of arrestation & confusions. Only at night there was a slight resumption of half-veiled progress. Dreams again presented the phenomenon of recurrence to a single subject.

r1914 05 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The intellectuality in the whole adhara has finally accepted subjection of the lower prakriti to the ideal nature; only it awaits light of perfect discrimination in the nervous & tapasic parts of the being( ). The external intellectuality on the contrary made a violent attack on the whole system, partly obscuring the Krishnadarshana, disturbing Samata a little occasionally, shaking the faith especially in the bodily siddhi, but not prevailing against the dasya & Mahakali tapas. It is evident therefore that the era of successful relapse in the siddhi is drawing to a close & the safety of the gains (satir dhannm) is more & more assured. Obstruction of progress is as yet still potent.
   The 1 seems to have been the prefixed date for the following results. (1) the final subjective rejection of the intellectuality in favour of the ideality; (2) the removal of the obstacle to the constant manifestation of perceptive vijnanamaya thought, articulate vijnanamaya thought, free anandamaya vani, conversion of tapasic into luminous movements; (3) the definite faith in the power of dharma-karma; (4) the cessation of the dominance of relapse in the subjectivity, examples Br. [Biren,] Richard, X1 etc.

r1914 05 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The process of transformation by which the blind or smoky movements of force, aswpatwabhih aphnm, had to become luminous movements ( ) is now approaching completion. The impulses are usually luminous & know to a certain extent, spontaneously, their own purpose & nature; the telepathic movements are habitually right except when the intellect tries to fix or arrange from old habit. The certain decisive discriminating trikaldrishti has still to be naturalised & perfected; but the vijnanamaya perception & vangmaya thought, vani & script are now moving forward freely & normally in all else but the trikaldrishti. These are the results of the telepathy that are being manifested. Now that there is the combination of complete dasya subjective & objective with Samata & ananda (sutuko dadsha), the fulfilment of the vijnana in its completeness (visv vryni sravasy) is assured, for Deva Agni is manifest in both the parardha & aparardha.
   Attempts are made by the roga to return; fever, in spite of favourable circumstances failed to effect an entry; cough, exaggerated in the morning was willed out in the afternoon & evening, but is not yet eradicated; constipation established itself & persists. Shuddha kama insists & seeks to overbear the insufficiency of its instrument so as to establish perfectly the kamananda.

r1914 05 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   5) Henceforth absolute Samata & abhyasaas the method of the siddhi.
   6) The difficulty of the rupa & samadhi is about to break down

r1914 05 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The secret of the continued struggle long understood is now fully revealed to the experience in knowledge & sensation. It is a struggle between certain parts of the universal-personal Nature which are anandamaya of the mentality & attached to the slow, gradual & pleasant development of the siddhi through mental ananda & Samata & others which are tapomaya of the sat in the mentality & aspire to the rapid, powerful & chanda development of the siddhi through vijnana. The former were at the centre of the action & personality, but are now displaced. In order to maintain or recover their hold, they have struggled to maintain the former gradual progress & favoured even relapse & obstruction as helpful to the retardation. As a result they see asiddhi & chaos threatening to establish themselves in the general failure of the Yoga. For this reason the principle of relapse has been allowed once again to become powerful in the subjective siddhi. Many of these parts are now repentant of their obstruction, others half-convinced, others uncertain & inclined to persevere.
   The general result has not been favourable to a rapid siddhi. In the vijnana, the intellect is now forced to a more general & unquestioning acceptance of the satyam & brihat in the knowledge & of the value of personal tapas as a force in the determination of results;but the knowledge has receded in ritam & the power in actual effectivity as a result of the violent & obstinate pressure of the anandamaya mental devatas of the Mahasaraswati Prakriti.

r1914 05 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The second of the predictions on the 8 May has been fulfilled after a lapse of precisely three weeks due to a small difficulty which was not overcome owing to a want of energy in the search. The fourth has begun to fulfil itself with regard to the personal necessities, Rs 400 due paid[,] Rs 500 available, Rs 200 possible; with another Rs 250 there will be enough for bare necessities for a year from July 1914 to end of June 1915. By that time other resources will be found. The third prediction is still in process of fulfilment. The fifth is being carried out, but the Samata is sometimes slightly & momentarily disturbed, the abhyasa is still hampered in its action & slow in result. The sixth & seventh are yet to be properly fulfilled.
   The stability & continuity of rupa increased to some extent in the swapnasamadhi & tends to increase (in stability) in the jagrat.

r1914 06 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Subjective ananda is almost perfect as positive Samata, but not in intensity of positive ecstasy (rabhas, radhas).
   Generality of objective ananda is now being restored; but intensities of physical pain still escape the grasp of the Ananda.
   Intensity of subjective ananda through the indriyas (Kutsa) is again growing on the system; it alternates with the condition of shanta Samata, the latter often tinged in the more subconscient parts with udasinata.
   Aishwarya in Kriti

r1914 06 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Premananda continues to grow but is not in its activity as yet the normal movement of the chitta. The same limitation holds of the other anandas & of the Krishnadrishti. Only the shanti, sukha, prasada of the first chatusthaya are entirely in possession of their seats; Samata also except in certain physical touches. In the second chatusthaya dasya is normal, but not the continuous active dasyabuddhi. The rest of the second chatusthaya is dependent for its activity on smarana.

r1914 06 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   For the moment the anritam seems to be streng thened. The Samata, shanti, sukha, hasya are growing continually in positive force as well as the dasya and faith in the guidance & resist all attacks.

r1914 06 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   5) The vijnana of Knowledge & Power is the crux. So long as it is not entirely justified, the perfect finality of Samata & Shakti in the adhar & its environment is not possible. For Error & Defect mean persistence of the vrana in the active Brahman & where there is a wound there will be suffering. The only other escape is into the shantam Brahma in Mind where activity ceases in a silent & impartial Delight that does not fulfil, but only escapes from the necessity of harmony. It is only in the ritam that the Shantam becomes the Active & Nivritti & Pravritti are perfectly reconciled.
   6) Ananda is not yet sufficiently asserted in all the activities. The Mayavin of the Manomaya opposes & has hardened his heart against the Light. He has to be expelled, not fostered.

r1914 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The promise has been given, whenever the nirananda is suggested, to give the knowledge that counteracts it. If this is steadily done, the contradiction of Samata must necessarily disappear.
   So far the promise is being observed, but the touches of the nirananda, though immediately disappeared, recur owing to the deficient faith in the kriti &, sometimes, in the physical siddhi.

r1914 07 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   With the ahaituka ananda the first chatusthaya is perfect. The second still awaits the entire faith.
   A strong attack of asiddhi has failed to break the Samata, but it has prevented the other finalities. Its assault is especially directed against the entirety of the principle of affirmation.

r1914 07 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   To enforce the seven affirmations is the chief work for today. The second is to bring forward the vijnana chatusthaya to the same level as the Samata & shakti chatusthayas.
   The apparent contradiction & refusal of the ritam is a relapse into brihat & marks, no longer an insufficient preparation in the mind, but the continued power of irresponsible Mind to continue in the persistence of old sanskaras after the cause of them has been removed.

r1914 07 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata & Tertiary dasya maintained; but the faith & Mahakali bhava are sometimes overlaid.

r1914 07 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata & dasya are now secure; faith has to be similar[l]y secured. The great increase in the Tapas has to be changed into definite mastery & extended to the sharira & the kriti. With mastery assured, faith & shakti will be able to act instead of remaining hedged within limits. It would have been perfectly possible to proceed with a limited faith & hampered shakti, but that has not been the will of the Master.
   The Devatas are resisting once more the final elevation into the sunlight; but by this struggle they are confirming throughout the nature the ananda of battle and the right ananda of defeat as enjoyable in itself in the Samata, but in the activity to be viewed & enjoyed in the light of a step towards victory. In reality the prakasha is there, but it is not yet evenly distributed & pervasive.
   The equipment has begun; there will be enough for one year from this July onward for bare expenses. This step gained is only an initial step and the whole viewpoint will have to be changed before long. The means will be Brahminic, danagrahana, Vaisya, literary & commercial, & afterwards, Kshatriya. All these must be done on a large scale, but the Brahminic first. Of these things there is at present no apparent sign.

r1914 07 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The denial of finality in the Samata of the physical mind, that is its continued response to touches forcibly imposed upon it from outside, is the constant triumph of the Asiddhi. It is evident how artificial, how little really penetrative are these touches, but they have no right to exist even in the semblance, & henceforth they will be steadily eliminated, by the elimination of the false tapas which is made their justification.
   The real Tapas must continue & not yield to rajasik udasinata

r1914 07 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata is the fundamental means by which the defects taken advantage of by the Censurers are to be removed. (8).
   The seven affirmations completed will be the sign of the perfect siddhi of the foundation, after which the divine action can manifest.

r1914 07 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   V.       ie the rich & various activity which has only just begun to develop as the result of the Samata & shakti chatusthayas & the Ananda of the Brahma chatusthaya. Varuna gives it greatness & expansion, Mitra intensity of love & delight, Earth & Heaven combine to formulate it, the cosmic consciousness & the universal ocean of substance supply that formulation with its field & materials.

r1914 07 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   2) Red with a rim of blueblack cloud resolving into a blueblack hand holding a red sun which becomes more & more brilliant till it appears like a burning fruit in the hand. Red = karma. blueblack = passivity of the spirituality by udasinata or Samata. The blueblack hand is that of Kali, the Shakti; the red sun the accomplished karma.
   3) The Hansa in a pale illumination (state of B. [Bijoy])All in antardarshi

r1914 07 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata now maintains itself with nothing worse than failings of self-confidence and movements of physical depression which cannot last. That chatusthaya then is accomplished.
   The second needs only the most intense dasya and the faith in the entire rapidity to reach its highest expression in the subjectivity.
   Strong force of asiddhi; refusal of light, cloud in brain, lassitude in the nervous powers of the body. Samata & dasatya etc endure. Krishnadarshana of the first intensity correcting strong jnanam Brahma which tries to cover the Ananda Brahma. The second & third intensity have more hold on the state of asiddhi than before. Tapas effective, but only, usually, after long resistance.

r1914 07 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is ananda in a Samata, duhkham & ahasyam. Hasyam has now to be eternised so that even this anandamaya a Samata may disappear into a variation of positive Ananda.

r1914 08 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The work done in July is still incomplete, since even the Samata & faith are capable of temporary and partial obscuration, although no longer of serious disturbance or actual eclipse. Hasya has to be streng thened and faith in sharira & kriti made imperturbable, so as to end this persistent imperfection.
   Rapidity & complete organisation have to be brought into the vijnana.

r1914 08 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata has stood the test, but not the faith in the rapidity or the faith in the kriti. These are entirely eclipsed.

r1914 08 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The dasyabuddhi & Samata are now being streng thened & universalised both in the subjective & objective. For the latter to be absolute, it is necessary that there should be the utmost power of titiksha. Here the rapid concentrated & not the gradual method will be used, except in the titiksha of intense pain from external sparsha.
   Both Vijnana and Ananda are already advancing.

r1914 08 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   1) Samata by farther & swifter conversion to Ananda.
   2) Krishnadarshana.
   Obviously in the Samata the tendency to conversion is fixed. Only it must be swift, instantaneous and puissant in its intensity.
   The Saraswati bhava must now subordinate its predominance. It forms the mould only, not the contents.

r1914 08 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The organisation of the vijnana is now possible, because there is not only the abundance, the vaja, not only the satyam & brihatalthough both of these are capable of improvement,but also the basis of faith & Samata. Not yet faith in the kriti or the sharira to the extent needed, but faith in the powers that are at work as real powers & the aim as their real aim.
   Whether that aim can be worked out by the evolution of the full power needed, has now to be seen. That is the work of 1914-15.

r1914 08 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Faith in the Yogasiddhi is now firmly settled; also Samata of the shanta order with sukham & hasyam firm, though subdued.
   The denial of Kalibhava amounts only to a temporary obscuration,the positive egoistic form of namarupa is no longer able to reassert itself.
   Already the settled faith extends itself to eventual & general kriti as well as Yogasiddhi; & the anandamaya Samata prepares to take the place of the shanta.
   Sahasa is now assured, but has to unite with the kaushala.

r1914 08 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Violent attack on the faith, Samata & kriti. Faith in Yoga did not fail, but faith in the kriti was temporarily interrupted; there was depression, but sama ananda survived
   1) Eloignement of friendship & support.

r1914 08 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Samata has recovered its positive force.
   Samadhi is slowly reinforcing its general tone, & in antardarshi there are brilliantly perfect, but fleeting rupas.

r1914 09 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   1) A choice collection of sensational trials(ie to the Samata & shakti)

r1914 10 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is still a tendency to choose those of the perceptions which are flattering to the hope. Only this is sure that the progress continues in spite of resistance. The finality of the Samata has once more been successfully denied, although the touches of revolt and grief are only physical & momentary; but the Jiva associates itself with them for the moment. There is the old process of persistent disintegration & crumbling down at points of the siddhi in its superficies which seems to be something more than superficial to the impatience of the Tapas.
   The moment of defeat has passed and for the rest of the afternoon, the siddhi will be pushed forward. Inactivity must on no ground be accepted. It is the pretension of the Asiddhi that it will only allow the siddhi on condition of passivity & retarded progress. The necessary passivity is already there in the mental parts; it has no longer to be extended to the whole system.

r1914 10 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The attempt of the Asiddhi is, by disturbing the Samata, to compel tamasic udasinata and renunciation of tapas. The perfected Nati is attacked and the udasinata touched more than superficially. Owing to the constant siege of Asiddhi faith also is diminished.

r1914 10 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Strong confirmation of Samata; extended to body; but failed, physically, at the strongest pitch of the discomfort of fever.

r1914 10 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   More trouble, though of a minor kind, in the kriti, but this did not disturb the Samata.

r1914 11 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The removal of all habit of choice from the lower being is essential. The buddhi has entirely understood, the manas understands and no longer sanctions choice; it is now only the physical & pranic elements that have the habitual reactions which come from the mental choice. These have to be eliminated for perfection of Samata, for perfection of Shakti.
   The Ishwara will choose through the Vijnana & work out through mind, prana & body obeying the Vijnana.
   When these reactions are excluded, then only there will be the perfect positive Samata = the perfect subjective Ananda

r1914 11 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A greater intensity of Tapas not disturbing the tranquillity of the Samata & the passivity of the Yantra in the hands of the Worker, has to be elaborated.

r1914 11 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Purnata, Prasannata, Samata, Bhogasamarthyam.
   Established, but sometimes attacked & touched in physical parts. The entire fullness of Bhogasamarthya depends on Arogyasiddhi.

r1914 11 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There was no failing of Samata, no indifference or denial of Shakti within, but only a sense of want of means & sanction.

r1914 11 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The affirmations are preparing a larger completeness. The mind now accepts more integrally what the buddhi had already accepted, the truth of anritam, the kalyana of akalyana, the effectivity of ineffectivities. In this way positive Samata is being rendered more secure in its basis, as well as the perfect passivity that is the basis of the perfect activity, the absolute nati that is the basis of the Dasya of Madhura and the absolute brihat of satyam which is the basis of complete ritam.
   The mind cannot always distinguish the particular truth, kalyana & effectivity, but it has the belief which begins to be an intuition. It sees the thing formlessly when it does not see it in form

r1914 11 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Self-identification with all energies tends to lead to a certain paresse in enforcing the central energy when the mass of the others is against it. It is in order to emphasise the danger of this defect that, for a while, the self-identification has been drawn into the background & along with it the perfect Samata that came with it.
   Samata persists in spite of a temporary & brief superficial disturbance.

r1914 11 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This importance is real, as it is necessary to develop the Vyaya-lakshmi. But it will develop more rapidly when the Samata of the Tapas is effected.
   At the same time even in the Adhara the Bala-Kishore-bhava is developing and has attained a certain mass in its force of realisation (pajas).

r1914 12 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata and Shakti passive, but strong.
   The essence of the negative Samata has not really been shaken by any occurrence or contrariety; the positive is still a little feeble with regard to amangala and asatya and therefore easily overborne, but it is there at the bottom and always emerges as soon as the impact has passed.
   Positive Samata is steadily advancing, though mechanical touches of depression of a purely physical order still continue..
   Preference in Tapas is still accompanied by vague reactions in the outward nervous consciousness of the physical body, but these are merely a survival of the old habit. There is a great mass of true Samata behind in which titiksha, udasinata & nati are fused into a complete harmony of shanti.
   The perfect Ananda still depends on faith in details founded on vijnana & faith in kriti founded on habit of effective Tapas-siddhi.

r1914 12 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   An attack of events was made on the Samata & shakti but failed to depress them. Calm & Tapas continued. Only faith was slightly & externally touched.

r1914 12 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is now definitely established that Samata and shakti cannot be overthrown. Even faith in Kriti suffers only from uncertainty, not from actual breach. It is still limited in its scope.

r1914 12 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Samata (positive) is being frequently tried by the old movements that used to disturb it. Momentary physical disturbance still comes, but is held by the Chit-Tapas & immediately rectified.
   It is allowed to recur in order that the displeasure of the physical being may be turned into the pleasure of a contact forcibly endured.
   During utthapana a great & large activity of vijnanamaya thought harmonising all oppositions, explaining all appearances, justifying all forces, illuminating the truth of all suggestions. This movement has farther fortified the positive Samata against all sorts of attacks and is preparing the enthusiastic faith.

r1914 12 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A strong attack on faith & Samata which for the moment reintroduced touches of partially effective ashanti.

r1914 12 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata was attacked through the old inequality with regard to siddhi asiddhi. In this respect it broke down. In the evening the Ananda of battle & temporary failure were imposed, but have not entirely prevailed.

r1915 01 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The main movement and utility of the last two days has been to deepen Samata (nati and rasagrahanam) and to streng then the general force of tertiary dasya.
   The elements of bhoga & udasina nati must be so combined as to unite into a secure and full sama Ananda.

r1915 01 04b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Asiddhi of Samata is condemned to be now purely physical.

r1915 01 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata is almost entirely free from reactions of positive depression. There is only a shadow of depression & impatience due to defect of tapas-siddhi.

r1915 01 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is a constant application of tests to the Samata; but except momentary touches of depression & impatience, there is no result. The sama Ananda increases constantly & the only shadow over it is that of the recurrent unfaith.

r1915 01 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Return of A Samata in the forms of impatience, disbelief & duhkha. This came as usual from the unfulfilled promise of the Tapas & a violent repression of the siddhi. It is a direct denial of the suggestion made yesterday that the Samata is at last about to accomplish a complete finality and that rapid advance was about to return.
   The period of asiddhi has now covered a whole fortnight, although for the most part (ie except in the body & in the rupa samadhi) it has taken the part more of an arrested siddhi than of any positive recoil. There have been movements of recoil, as in the Samata today.

r1915 01 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata is now very strong & has converted itself into a more or less dense Ananda.

r1915 01 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The result has been an entire confirmation of Samata & sama Ananda, followed by a revival of Shakti on the basis of entire Samata and, now commencing[,] a revival of Vijnana on the same basis.
   Samata is also final, but still vibrates sometimes momentarily to the touch of tamasic a Samata.

r1915 01 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A slight depression in the superficial Samata is observable this morning; but the Vijnana is reviving its activity.
   Ishwaradarshana remains firm.

r1915 02 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata remains undisturbed, only there is still uneasiness & occasionally a subtle depression in the bodily consciousness, but much less palpable than formerly.

r1915 05 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Universal Samata has been finally confirmed and the reactions of a Samata imposed from outside are now taken up by the Ananda.
   In the body there are still movements & reactions of discomfort & nirananda, but these also are now being taken up. Even the pain of burning is pursued by the Ananda and generally accompanied by it. Bhukti is therefore on the point of accomplishment in generality. It remains to give it its destined intensity.
   The growth of knowledge, Ananda Brahman & Krishna has firmly based the Samatachatusthaya. The growth of power, Krishna-Kali & Sraddha has prepared the final basis of the Shakti-chatusthaya; but the power is not yet sufficient to assure the full sraddha and devibhava (daivi prakriti).
   Dasya is tertiary, but not always of the full intensity of its third tertiary form. D is established, but not

r1915 05 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   1) for yeast of bliss(to confirm it entirely the Samata is being tested)
   2) yeast of pain (this is now being given to generalise the raudrananda).

r1915 05 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This time the disturbance of the Samata by the Asiddhi has been slight & quite inconsiderable.

r1915 05 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Physical Samata and Ananda of pain & discomfort are also being finally confirmed. Touches which formerly overcame the Titiksha, are now anandamaya.
   Kamananda continues intermittently against oppression.

r1915 05 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Samata holds against all things except complete asraddha of the Karma; it then becomes udasinata on the surface as soon as it has recovered from the positive depression.

r1915 06 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The hope or idea expressed on the 1 May has had to be modified. A Samata is still capable of returning in its own kind; the tendency to turn it into Ananda is not yet victorious, although it prevailed till almost the end of May. In the body the growth of the bhukti continues without any sensible reaction.

r1915 06 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasya has attained an extraordinary completeness in the tertiary form. Along with the dasya is the restoration of the perfect Samata. But the Mahakali bhava (Singhabahini) is diminished and not always present. Nevertheless it is more normal now than the others.

r1915 06 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   For a moment Samata was broken; afterwards the movements of the old crises repeated themselves mechanically without producing a Samata.
   Crisis continual throughout the afternoon. Samata suffered, but only in the prana of the physical being with an occasional reaction in its mind. Towards evening promise of the foundation of the first assertion made yesterday.

r1915 06 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Some progress of trikaldrishti & tapas [attempted],1 but marred afterwards by the irruption of the will-thought, destroying the ritam and adversely affecting the Samata. For a time the trikaldrishti was admirable.
   MS attended

r1915 06 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The contradictions of the Samata have now ananda behind or in them, except when the ananda also is expressly overpowered.
   Sraddha & devibhava waver, but are founded,though not yet complete.

r1915 06 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Anandamaya Samata made considerable progress towards undisturbed perfection. There is some attempt at backsliding in the invulnerability of the physical ananda

r1915 06 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Anandamaya Samata has been superficially disturbed, but tends always to hold its own.

r1915 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the afternoon the siddhi receded from the mornings intensity and in the evening there was even some touch of the reaction contradictory of Samata usually associated with the Mahakali rajasic activity.

r1915 07 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In Samata there is still a tendency to return of depression by non-faith in Siddhi.

r1915 07 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata is established except in regard to siddhi of result where continued asiddhi brings an occasional positive depression and vague touches not of asanti but of suffering & shadows of the old revolt against the leading. On the other hand complete samananda of siddhi asiddhi is obviously preparing & has become more normal than a Samata.

r1916 03 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata is not yet entirely immune, but hasya has become entirely normal. A Samata is now usually anandamaya and only caused by strong nonfulfilment of yogasiddhi.
   In the second chatusthaya, the only positive fluctuation is in sraddha and ishwarabhava and in the externalities of dehashakti.

r1917 01 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This corresponds to the actual state of the siddhi. Samata is conquered; only vague unsubstantial touches of a Samata can now trouble the outer physical skin of the pranakosha. Shakti on the basis of dasya is well founded, though still imperfect in the application of sraddha through uncertainty of knowledge & will and therefore imperfect also in aishwarya of devibhava. But the third chatusthaya is held back in order to get rid of the last fragments of the ghost of desire which prevent the free identification of the effortless will with the cosmic Will and to get rid also of the defect of the thought which the Rakshasa still tries to limit to the stumbling movements of the intellect.
   Telepathy is now strong and spontaneous in its satyam, but the ritam is imperfect because of the persistence of the intellectual overstress, false choice, false valuation, false interpretation. Trikaldrishti is gradually streng thening itself, but is still occasional and uncertain because usually rendered by the physical mind intellectually and not ideally.

r1917 01 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Doubt is being destroyed by the growth of the ideality, Samata and dasya perfected have got rid of egoistic desire and its attendant stains, the Ishwara is governing the being; therefore the time has come to establish the inner joy and light, in itself entirely, the joy of things being merely its outflowing & not at all dependent on things. With this will come the completion of the brahmabhava by the dissolution of the remnants of mentality & the power to begin the karma. Thus atmarati & brahmabhava are already established, but still besieged by old habits of mind & therefore still imperfect.

r1917 01 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   (2) Increased strength of second chatusthaya especially of sraddha bhagavati, devibhava and confirmed dasya. In the latter madhura has to be increased. Aishwarya has to be encouraged & devibhava to be less Maheshwari-Mahasaraswati with more in it of Mahakali. The Mahalakshmi colour comes with the positive ananda & madhura, fades with the sinking back towards mere shanti and general Samata & sukha. The rest awaits the development of the third chatusthaya.
   (3) Great extension of perception of satyam in telepathy, which is preparing to embrace sensational & mental telepathy and telepathic trikaldrishti. Tapas is increasing towards brihat effectiveness, but is not yet ideal (vijnanamaya). It awaits the development of pure trikaldrishti unified with pure will.

r1917 02 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Temporary suspension of ideality, for a certain development of first two chatusthayas amounting to forceful Samata and combination of ugrata and dasya. Caused by a circumstance throwing life siddhi into doubt. This endured till nearly noon when the ideality began again to play. It has firmly acquired certain elements of certainty of event, but for the most part it is composed of certainties of ideal telepathy.
   Thought telepathy is beginning to take shape and justify itself in a less scattered fashion, more habitually and organically.

r1917 03 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The nirananda ahaituka and sahaituka (asiddhi & asraddha) is being taken up by Ananda so as to ensure final finality of positive Samata.

r1917 03 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata severely tested has this time held good in spite of one or two adverse touches; the second chatusthaya (faith, devibhava) sometimes gives way, but reasserts itself swiftly.. The lower nature still resists the new devibhava and attempts to go back to the old sense of limitation and essential incapacity.

r1917 08 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first chatusthaya is firm, complete, universalexcept for occasional and quite momentary touches which have no power to fix themselves in the consciousness or outlast their moment or acquire intensity,except, again, rarely in the failure of samadhi. But this is quite exceptional. Even the earth of the system (called in lipi, , territoriality) is subjected to the law of the Samata. Only the positive ananda is still weak in [siddhi].1
   The second chatusthaya is complete, fixed, universal; but there are defects, principally in devibhava (ishwari bhva, sarvakar-masmarthyam,) in sraddha swashaktym and most in daihiki shakti. All needs to take on a greater intensity, but all are founded, all firm except these three, but all have their points of weakness. Eg. dasyam is not yet normally tertiary of the third degree.

r1917 09 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The passive Samata is much stronger than before; positive ananda in the asiddhi is not yet quite firm, therefore a vague depression is still able to touch the system. Sraddha is capable of suspension with regard to rapidity, to complete physical siddhi and to karma; the ishwarabhava also and the sense of direct Ishwara control.

r1917 09 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Conversion of the passive Samata, titiksha, udasinata, nati, into their positive forms of Ananda through Ishwaraprema and dasya. By this ananda in asiddhi will be perfected, since asiddhi will be the accomplishment of the will of the Ishwara, when decisive, of his temporary will and tortuous movement to siddhi when temporary.

r1918 02 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The intelligence has not only lost, but renounced its right to judge; but it is still involuntarily the recipient in the lower mental system and even by habit in the thought, except when the latter acts as if by a sort of force in the inspirational ideality. The ideal action has not yet become natural to the whole being. The result was a temporary inability to act subjectively, a sunk quietude. No disturbance of Samata, nor of dasya, but some of sraddha
   Rupasiddhi continues to prepare its advance. Intermittent recurrence of variety in the crude is the only siddhi as yet well established.

r1918 03 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first two chatusthayas are being steadily confirmed in their completeness and the touches of denial are being eliminated. The first is practically complete in its armour of passive Samata, almost complete in the active. The second is feebly besieged at times, but the completion of the dasya and the chandibhava is evident. The latter is only deficient in hasya.
   Continuity of ahaituka kamananda, when not suspended by exclusive vismarana, is confirmed. Sahaituka has been for long depressed and only occasional.

r1918 04 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Defects still existent. (1) Occasionally the of the Mahasaraswati gets the better of the rudra tejas; this is mostly when things are getting on well or when the Samata in shama gets the better of the Samata in tapas. This however is rare. Ordinarily Samata in tapas is the temperament.
   (2) The Samata having lost its old base is disturbed from time to time. The excessive mental tapas and its reactions which used to come with the Kali bhava recur, though with less and less hold on the system; they come but they cannot remain. They rush upon the adhara from outside, but can only partially get their hands upon it and have to loose their hold. Nevertheless this is now the chief difficulty and the root of all the others.
   (3) The ishwarabhava has come with the Chandi virya. It is in its perfection the aishwarya of the Dasi empowered by the Lover and Master, the [real]1 aishwarya being his, the executive aishwarya hers. But the mind element often insists too much on the instrumental aishwarya acting through the mind in forgetfulness of its source. Then there is trouble and disturbance of Samata.
   (4) The hasyam of the first chatusthaya is developing the attahasyam of Mahakali into which is to be taken the jnana-hasyam, sneha-hasyam and kautuka-hasyam of the three other powers. But with defect of perfect sraddha swashaktyam, of perfect Samata in tapas and of perfect ishwarabhava, this cannot take possession of the temperament.
   (5) Sraddha has an occasional perfection when it is sraddha in the Bhagavan and in the shakti as his executive power; but in the absence or defect of ideal tapas-siddhi, this also wavers. General habit of sraddha prevails, but is crossed by the intellectual uncertainty as to the intention of the Ishwara.

r1918 04 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ananda of Samata has proved sufficiently firm throughout the month. It is now combined firmly with the tapas; desire has perished, though tapatya still remains, but only as a minor element. Therefore the touches of a Samata can get no hold, are entirely external and are cast out of the adhar automatically as soon as they enter. External, moreover, not of any near, but of a distantly watching, rather than environing mentality.
   Tapas is now very strong; in the field of exercise the obstacle has no longer a genuine power of resistance, but only of persistence and this again persists only by a persistent recurrence which gives it after much difficulty the power for a time to reestablish itself rather than by a right of its own in the environment. This is even when the tapas is without knowledge of trikaldrishti. The movement has now begun which will turn Time from an obstacle with which the personal Tapas had to struggle into an instrument which the personal Tapas, become that of the transcendent will working upon the universal to modify it as well as through the universal, will use for the disposition of its results. This movement is as yet only initial; as it advances tapas and trikaldrishti will become entirely reconciled and identified. Trikaldrishti increases in frequency and has begun to carry with it the right perception of Time.

r1918 05 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Another attack from the external physical mind, but this was unable to take the old form of a lethargy of the tapas, relapse into inactive shama and prolonged cessation of the siddhi. It shaped into an upheaval of the lower ideal-intellectual confused-tapasic activity and an attempt to annul temporarily part of the gains of the ideality by a backsliding downwards of the active being. In kamananda it was unable to annul the conquest of the effects of vismriti, but succeeded in giving a fresh lease to the vismriti in itself, which was on the point of disappearing. The difficulties in the ideal conversion, which were disappearing, were also temporarily renewed. On the other hand the ideation gained and especially the perception of the causes, objects and utilities of the opposition movements were immediately seen; there was no disturbance of the Samata, except for one or two flying touches.
   Samadhi limited by the attack. But sthula shabda conversation in the swapna reached a rapid frequency not before realised,ordinarily the dialogue is in sukshma shabda of the nature of thought overheard, though really it is speech. This was speech overheard, but in single sentences or single question and response, not connected dialogue.

r1919 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today is supposed to begin the finality of initial perfect gnosis in the highest logistic ideality by the firm beginning of T. This is due for fulfilment in the second half of July. The two first chatusthayas are at the same time to begin their higher and fuller perfection,they have already the fundamental perfection in Samata, the fundamental completeness. K.A is to confirm its continuity and intensity and be a basis for the regular working of the other Anandas. Karma is to develop its already developing action, Krishna Kali to deepen and possess the system, Ananda Brahman to fill in with the Ishwara. The other siddhis are still uncertain of development, but the fight with the obstacles of arogya is to continue with a necessary result of advance in the tapas of Arogya. Practically all the siddhis are ready or almost ready for advance except the two most difficult parts of the Sharira and the outward Karma.
   After a little difficulty the transformation of T to the ideality has begun finally. The action of the intuitive mentality continues, but accompanying it there is an ideal action which gives sometimes a decisive, sometimes a limited and therefore relative certitude, sometimes in conjunction with the lower movement a mixed decisive and relative certainty or a mixed incertitude and certitude. This is especially in the T of circumstance.

r1919 07 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The complete fulfilment of the programme for July has been prevented by the sudden relapse towards the intuitive mentality. T has indeed developed an initial firmness, but this is very insufficient in universality owing to the mental interference. The two first chatusthayas have again been contradicted by the invasion of the external mentality, which brings in an element of asraddha, tamas, dissatisfaction, and some broken hints of the revolt of the mental will and its old duhkha at asatya and asiddhi, the only two things that can still produce a perturbation. These touches are combated and thrown out by the tapas of Samata, but they create recurrent vibrations though they cannot occupy the mentality. K A has confirmed only a recurrent, not an unbroken continuity, a continuity in smarana broken by brief mechanical discontinuities, but not a conquest of absorption and sleep; the other Anandas have therefore also to await their greater development. Karma is developing, but on a limited scale. Kali has deepened and possesses the system, but Krishna is still veiled by the ganas and devatas. Ananda Brahman has filled in with the chidghana and prema, but not yet with the fullness of the Anandamaya Ishwara. Tapas in Arogya has increased, the fragmentary rogas have a less insistence, but the two chronic rogas have acquired a new lease of continuance; nevertheless the digestive functionings are more under conscious control of the will. There is for the moment a great incertitude as to the immediate future of the development of the sadhana.
   Lipi. Tapas siddhi to increase immediately to its full force in the pragmatic ideality.Health to continue the battle, but to give the increase of the tapas against the existing difficulties.The delight of the Ananda to fix itself against the oblivion of absorption, not yet against the sleep.Ananda Ishwara to determine itself in the darshana.Light of the hermetic ideality to suffuse the highest ideality.Samadhi to determine its ideality in the permanent fixity.Vishaya to develop as also the rupa siddhi.These things and others to begin in the remaining days of July.

r1919 07 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The inspired telepathic ideality can give the fact to be, but does not comm and the time and the circumstance. The attempt to do it brought it back to the infinite incertitude of possibility and so to an intuitive mentality just shading off into a thin ideality. Afterwards was a rush of tapasic action of the being, mostly idealised in the intuivity, but pervious to unidealised mental suggestions. Samata, raddha etc are being made compatible with this tapasic state of the being which formerly brought always disturbance and reaction. The replacement of tamas or mere ama by a tapas based in ama is the intention. On the whole now laxity of the system can bring it down only to an intuitive ideal state bordering on and pervious to suggestions of the mentality, but not to unideal mentality. The attempt now is to replace this intuitive level by an inspired ideality which will be the state of relaxation and to make the highest ideality the proper action.
   The rush of the highest ideality has begun, but it is very pervious to the motions of the lower ideality. In its inspirational form it gives freely the fact to be, but not yet the circumstance which had begun to be given with much imperfection by the lower inspiration

r1919 07 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Hasya in Samata; beginnings of the devi-hasya.
   Samadhi in the afternoon: in the grasp of nidra. But all the dream in the nidra has turned to ideality and coherence. The old form of incoherent dream was unable to force its way back into the samadhi, except for certain associations of present personality. Much of the dream was in the form of the highest ideality mental or vijnanamaya.

r1920 02 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today closes the third week of February and completes a definitive stage of the union of Samata, shakti and vijnana. The asiddhi is not entirely exiled, but has lost its power to hold except for touches and a momentary (in the first two) or a brief (in the third) interval. Negative A Samata is only a touch and nothing more, but defect of sama ananda is still possible for a short while.
   The next week must complete the perfection of the luminous revelatory reason.

r1920 02 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the Samata the siege of the exiled intuitivity throws a shadow of defect on the hasya and therefore on the sukham and equal Ananda. This is only when there is the withholding of the full play of the Shakti.
   In the shakti the defect that emerges is a deficiency of height of force, aishwarya-bodha, hasya and raddha in the immediate action of the Shakti.

r1920 06 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata, complete, both positive and negative or rather active and passive. There only remains an inequality in the active ananda and an occasional proffer of doubt and depression which does not take any body in the chitta (effleure seulement pendant le quart dun second). The doubt is only about the body and the karma and is falling away from the fixity of the raddha.
   Shakti. Complete, but awaiting for its fuller activities the perfection of the vijnana and the shrira and Brahma-darshana. The most sensible progress has been in the two weak parts, the tertiary dasya and raddha. The Ishwara is now felt in all the activities of the Shakti, though not with an entire completeness because there is still an intrusive action of the ganas. The tertiary dasya has replaced the earlier stages, but it is of two kinds, dasya to the ganas moving the Prakriti, and dasya to the Ishwara controlling, moving and embodying himself in the Shakti. The raddha in the Bhagavan is complete and in the power of the Shakti to the extent of the will to accomplish of the Ishwara. The personal Shakti is felt to be insufficient, but it is becoming one with the sufficient universal Shakti. Faith in the sharira and karma is qualified only by the doubt as to the prolongation of the life and the extent of the karma. The first is only a strong external suggestion getting its strength from the abnormal persistence of the digestive roga; the second is a real restriction of the raddha, but it is rather questioning now than negative. The ishwaribhava is still qualified in intensity and fullness.

r1920 06 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The continuous steady rapidity of the siddhi upset today by a revolutionary attempt to substitute at once the srauta for the logistic vijnana. This was attended and frustrated by an invasion of asiddhi such as had not occurred for some months past including even an attack on the Samata.
   Insistent suggestion of a Samataamounting to duhkha in the prana and impatience in the buddhiin the physical consciousness, not radical but strongly disturbing the outer physical fibres. This duhkha is now mingled with ananda when it enters the system and cannot preserve its pure character. Its recurrence however is a retardatory phenomenon foreign to the new settled course of the sadhana. Suggestion also, but less violent of asraddha, amounting in effect not to radical asraddha but to disbelief in the method, absence of the feeling of a possessing guidance by the Ishwara that is felt as before behind a veil or only at the summit, and a sense of the possibility of postponement of siddhi. At the same time it is felt that a greater siddhi is preparing.

r1927 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The work seems rather to be turned towards increasing a relative Samata and Faith than in bringing the gnosis. In the latter movement there is only evident a strong clouding obstruction behind which no doubt some work is being done.

r1927 01 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata is complete except for certain external movements that touch the physical sensation.
   Shakti, Virya, Daivi Prakriti are returning and moving towards perfection.
   A certain perfection and absoluteness established in seven powers, Samata, surrender, virya, shakti, daivi prakriti, thought (not T or T thought), faith (in the Supreme and his workings, not in the immediate realisation[)].
   MS are

r1927 04 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Entire equanimity next, an absolute Samata.
   An entire and harmonised strength of the divine nature

r1927 04 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Progress has been mostly in the external physical Ananda. There was a recovery of gnostic thought and T which had been almost suspended yesterday, but this came late in the afternoon. Strength seems to be founded, but the attack on faith and Samata has been all day heavy and fierce.

r1927 04 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Harmonisation of shakti with surrender and Samata. Preparation of a harmony of these things with gnostic knowledge.
   Vishaya. Persistent and stably visible vision of birds (small dark figures, jivanta, on the horizon[)]. For the first time liberty of this siddhi.

The Riddle of this World, #unknown, #Unknown, #unset
  YOGIC Samata is equality of soul, equanimity founded on the sense of
  the one Self, the one Divine everywhere - seeing the One in spite of all


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