Smaran

1.05 - Bhakti Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
20. Practise the nine modes of devotion or Nava-vidha Bhakti, viz., Sravana (hearing the Lilas of the Lord), Kirtan (singing His Name), Smarana (His remembrance), Padasevana (service of His Feet), Archana (offering flowers), Vandana (prostrations), Dasyam (servant-Bhava), Sakhya (His friendship), and Atmanivedana (self-surrender).
21. Say unto the Lord: I am Thine, all is Thine, Thy Will be done. Feel you are an instrument in the hands of the Lord, that the Lord works through your mind, body and senses. Offer all your actions and the fruits of the actions unto the Lord. This is the way to do self-surrender.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
D.: May I do nama Smarana? What nama shall I take?
M.: You are Rama Sastri. Make that name significant. Be one with

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
D.: May I do nama Smarana? What nama shall I take?
M.: You are Rama Sastri. Make that name significant. Be one with

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
M.: Darsanad Abhrasadasi jananat Kamalalaye, Kasyantu maranam muktih Smaranad Arunachale.
To see Chidambaram, to be born in Tiruvarur, to die in Benares, or merely to think of Arunachala, is to be assured of Liberation.

1.450 - 1.500 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
M.: Darsanad Abhrasadasi jananat Kamalalaye, Kasyantu maranam muktih Smaranad Arunachale.
"To see Chidambaram, to be born in Tiruvarur, to die in Benares, or merely to think of Arunachala, is to be assured of Liberation."

1.rt - Old Letters, #Tagore - Poems, #Rabindranath Tagore, #Poetry
Transcreation of the poem Dekhilam khankoy puratan chithi - from the collection Smaran by Rabindranath Tagore. Written after the premature death of his wife. Transcreation by Kumud Biswas.
Translated by Kumud Biswas

2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
Nature. All that is indispensable on your part is the anumati and smr.ti. Anumati is consent, you must give a temporary consent to the movements of the yoga, to all that happens inside or outside you as part of the circumstances of the sadhana, not exulting at the good, not fretting at the evil, not struggling in your heart to keep the one or get rid of the other, but always keeping in mind and giving a permanent assent to that which has to be finally effected. The temporary consent is passive submission to the methods and not positive acceptance of the results. The permanent consent is an anticipatory acceptance of the results, a sort of effortless and desireless exercise of will. It is the constant exercise of this desireless will, an intent aspiration and constant remembrance of the path and its goal which are the dhr.ti and utsaha needed, the necessary steadfastness and zeal of the sadhak; vyakulata or excited, passionate eagerness is more intense, but less widely powerful, and it is disturbing and exhausting, giving intense pleasure and pain in the pursuit but not so vast a bliss in the acquisition. The followers of this path must be like the men of the early yugas, dhrah., the great word of praise in the Upanishads. In the remembrance, the smr.ti or Smaran.a, you must be apramatta, free from negligence. It is by the loss of the smr.ti owing to the rush and onset of the gun.as that the yogin becomes bhras.t.a, falls from his firm seat, wanders from his path. But you need not be distressed when the pramada comes and the state of fall or clouded condition seems to persist, for there is no fear for you of a permanent fall since God himself has taken entire charge of you and if you stumble, it is because it is best for you to stumble, as a child by frequent stumbling and falling learns to walk. The necessity of apramattata disappears when you can replace the memory of the yoga and its objects by
The Yoga and Its Objects
--
It is said in the "Sanatsujatiya" that four things are necessary for siddhi - sastra, utsaha, guru and kala - the teaching of the path, zeal in following it, the Guru and time. Your path is that which I am pointing out, the utsaha needed is this anumati and this nitya Smaran.a, the Guru is God himself and for the rest only time is needed. That God himself is the Guru, you will find when knowledge comes to you; you will see how every little circumstance within you and without you has been subtly planned and brought about by infinite wisdom to carry out the natural process of the yoga, how the internal and external movements are arranged and brought together to work on each other, so as to work out the imperfection and work in the perfection.
An almighty love and wisdom are at work for your uplifting.

2.03 - The Supreme Divine, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
from the mortal plane of living, the importance of our then state of consciousness becomes evident. But it is not a deathbed remembrance at variance with or insufficiently prepared by the whole tenor of our life and our past subjectivity that can have this saving power. The thought of the Gita here is not on a par with the indulgences and facilities of popular religion; it has nothing in common with the crude fancies that make the absolution and last unction of the priest, an edifying "Christian" death after an unedifying profane life or the precaution or accident of a death in sacred Benares or holy Ganges a sufficient machinery of salvation. The divine subjective becoming on which the mind has to be fixed firmly in the moment of the physical death, yam Smaran bhavam tyajati ante kalevaram, must have been one into which the soul was at each moment growing inwardly during the physical life, sada tad-bhava-bhavitah.. "Therefore," says the divine Teacher, "at all times remember me and fight; for if thy mind and thy understanding are always fixed on and given up to
Me, mayi arpita-mano-buddhih., to Me thou shalt surely come.

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

r1913 01 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Dasya of the fourth degree is now dominant; whenever the attention of the Chit follows the action, it is aware of the turiya dasyabuddhi, whether in motion, speech, emotion or thought, except for a slight intermixture of merely Prakritic impulse in the thinking powers. This is true even of such involuntary motions as the closing or blinking of the eyelids, nimishannapi or the direction of the gaze. The sixth or Brahma chatusthaya is similarly established; the general (samena samavasthita) sarvam anantam jnanam anandam Brahma is seen everywhere, when the attention is awake. The nitya anu Smaran is not established as yet, nor can it be established unless there is the capacity of multiple sanyama, ie naturally and normally dividing the tapas of the Chit between several things at a time. Kamananda tends to return dully or intensely with the Smarana, but has not yesterdays continuity, force and spontaneity. This afternoon it will recover its hold.
Afternoon

r1913 01 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Dasya finally shed the remnants of the tertiary stage, & the quaternary dasyabuddhi is now constant & invariable whenever there is any turning of the mind towards the nature of the action, whatever the action may be. The purnabrahmadrishti is also normalised &, whenever there is Smarana, invariable, whatever the object. Along with this development, there is perfect objective vishayananda even in the bibhatsa and jugupsita; the same perfection is establishing itself in the subjective vishaya, bibhatsa, apriya, amangala, & there are only a few defects. Kamananda fell to a minimum, but now persists under all circumstances and is not suspended at night, but is always there subject to the anu Smarana. It is growing again in intensity, with the intention of maintaining intensity in the constancy. It still tends to diminish, though not disappear, while walking, and to become involved or implicit by distraction of attention.
***

r1913 11 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Brahmadrishti is now well-regulated, but still depends on Smarana, the Sarva, Ananta & Ananda are more prominent than the Jnana Brahman.
MS siddhi

r1913 11 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda now comes without the Smarana; it is more frequent and has a more constant tendency towards intensity.
***

r1913 12 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Arogya in the digestive faculties seems now to be tending away from the struggle between health & the petty fragments of digestive ailments (for nausea, constipation[,] diarrhoea etc have for some time been absent from the system except in touches of looseness, obstruction, nauseative tendency) to the old struggle between abnormal assimilation of food & normal or abnormal waste. For the last two days waste has been abnormal. Waste has to become subnormal without disturbing the digestive processes. Kamananda is now fixed,either recurrent or continuous,in all states except that of sleep & samadhi. Sukshma tivrananda is rapidly developing ubiquity & intensity. All the sahaituka physical anandas are now constant in the body, except vaidyuta which is yet rare and occasional. Ahaituka tivrananda is now becoming spontaneous although usually with some aid from Smarana.
The subjective anandas, although well-established, are liable to clouding especially by the loss of the sense of beauty in the adaptation of form to guna. If the Brahman is seen in the guna of a face that is mean or ugly, the meanness or ugliness becomes itself beautiful to the inner eye & through the inner eye to the outer vision; but, this failing, the shuddha & premanandas fail by temporary loss of the chidghana. Premananda is also attacked by old sanskaras of relation & non-relation. Normally, however, chidghana, ahaituka & suddha are permanently manifest; prema is there usually in the priti, not so commonly in the bhoga.

r1913 12 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The principal work of the [year] 1913 has been the reduction of asiddhi to a survival in the external environmental swabhava, the purification of that swabhava from the contradictions of the first & second chatusthayas, the sure foundation of the siddhi in the third, fourth & sixth & its preparation in the fifth. The finality of the first chatusthaya is perfect in itself, though not yet entirely absolute, touches still surviving as an occasional insistence from the outer nature. Fierce trouble & distress is obsolete, distress itself & even impatience only an occasional & momentary memorial return, but temporary discouragement & distrust with a tendency to indifference & weariness are still able to make a superficial impression. This insecurity of the sraddha & tejas & their incomplete hold in regard to the karmasiddhi & the necessary rapidity of Yogasiddhi prevents a complete & forcible finality of the shakti, retains the excess of the Mahasaraswati-Maheswari combination in the Mahakali Mahasaraswati temperament and hampers the expression & activity of the Mahakali tapas. The third chatusthaya is founded in all its parts, but insecure in the jnana, unfinished in the trikaldrishti, wide & secure but still uncertain & variable in vyaptiprakamya, both imperfect & uncertain in the parts of Tapas and ill-developed in samadhi; nevertheless it is now powerfully & inevitably progressive. The fourth chatusthaya is somewhat advanced but insecure in physical ananda, growing persistently in arogya but obstinately haunted by the old mechanical recurrence of fragmentary defects, growing in secondary utthapana, merely initial & without force of progression in saundarya. The fifth is still in a state of preparation, seed-sowing & crude initial consistencies. The sixth is well advanced, but unable to hold its own without Smarana except in the sarvam Brahma. The seventh is well advanced except in certain parts of the siddhi, especially in ritam.
***

r1914 03 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Vijnana is now revived. It is applying itself to the trikaldrishti, & is always roughly right, but not always or at all finely in detail & for that reason is confused about the eventual eventuality. Aishwarya & ishita are now more powerful, although still resisted by a less intrinsically powerful opposition, less powerful even when, by a greater exertion, it produces the same result of failure. There are also striking results of immediate effectuality by vashita & effective vyapti in awaking Yogic realisations & psychological changes in those around me. In the aishwarya, the servant bhava, having no separate personal interest in the result but only the Masters interest, is now becoming finally powerful. Ananda of the kama is now extending itself at a greater pitch of intensity than formerly, but still stands in necessity of Smarana. Tivra is common; the other physical anandas (ahaituka) rare.
Vashita & Aiswarya

r1914 05 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Bhakti entered into the Krishnadarshana suddenly, after the lipi, & seems to be established there, but the darshana is not yet of universal application except by Smarana.
At night connected dream, but constant interference of present associations. Initial stability of vision seems to be established.

r1914 05 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda recovered & increased its persistence yesterday; it is once more attempting a continuous permanence. With the Smarana it is usually active, except when the contrary nervous forces put out a strong effort to oppress it; its capacity for acting without the Smarana is steadily increasing, but as yet it is not dominant.
The main obstacle now to progress is the imperfection of that layer in the koshas of the being which represents the meeting-place of the prana & the anna in the most physical action of the former principle. This imperfection exaggerated not only insists on the habitual symptoms of roga, but it is a channel for the perpetuation of the previous habits of the mentality. It is aided by the tamasic ananda in the mind which enjoys & seeks to materialise all suggestions of inertia, defeat, collapse etc. Eg. it being noted that the tejasic difficulties of the assimilation could not reestablish themselves, this tamasic mentality at once sought to restore them & succeeded in rendering them once more active.

r1914 06 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Later, an initial continuity of intense kamananda was manifested, but under certain conditions of will, Smarana, hetu & state (eg the sitting posture). These conditions have to be surmounted & the continuity rendered ahaituka & unconditional
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.
--
For the intense kamananda will should no longer be used; only Smarana & involuntary hetu.
The power of rupa & samadhi is really growing. Suspension of its activity is being used in order to break down limiting habits formed by the material Prakriti in the ether and allow larger forms of fulfilment to manifest out of the Avyakta.

r1914 06 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The kamananda is now, in subdued action, continuous without Smarana, intense with Smarana in asana. It has to become intense without suggestive Smarana.
Subjective Ananda is gradually increasing the Kutsa intensity.
Tivra is trying to generalise itself in ahaituka. It now comes in intense particular touches or subdued & general without as well as with Smarana.
Kamananda is now present, both subdued & intense, in all positions, lying, sitting, standing or walking, with or without the stimulus of Smarana or of hetu. It is therefore free of condition in essence, but it comes more often with the helping conditions than without & more easily. The free continuity & recurrence has to be generalised & its activity in samadhi, which has once recurred, must be manifested & also generalised. All this has been done by the concentrated method.
The only obstacle now is the physical vessel, which does not yet admit of the continuous Ananda because of the part of the physical consciousness behind it which has not sraddha in its possibility. That consciousness must be purified & enlightened in order that the body also may change its faith & its habits.

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 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The subjective Ananda, the Krishnadrishti & Drishti of the Jnana & Ananda Brahman, the confirmation & enlargement of the Satyam Brihat, the streng thening of the principle of Ananda are all now proceeding automatically towards their completion. So also the acceptance of all bhoga and the dasya. Only an uninsistent but sustained attention is needed for their generalised activity. For the generalised activity of the madhura relation with the personal Ishwara, Smarana also is necessary; there is not the automatic Smarana. The automatic generality of the ritam & the conquest of Time are as yet only envisaged.
Samadhi is progressing in stability. Dream was extremely coherent, free from ego but deformed by present associations.

r1914 06 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The action is being restored, but the intensity is intermittent except in the seated position which does not help to disperse the nervous energies that concentrate in the self-expression of the kamananda. Smarana is, temporarily, again a condition for continuity.
***

r1914 06 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
It is suggested that the action & intensity of the kamananda is now established beyond recall in all asanas; but the continuity & freedom from necessity of Smarana are not yet sufficiently established & are therefore [liable]1 to more serious interruption.
***
--
In essence the Smarana is no longer indispensable, but is still utilised to stimulate the Ananda activities and shorten the periods of interruption, intervals of discontinuity.
Continuity therefore is the one siddhi in real defect.

r1914 07 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The progress of the siddhi is now taking place automatically, though with the will & the Smarana as subordinate aids,inevitably, though against a great resistance. In rupa & samadhi the progress is so much slower, that it is not marked, but its principle & method is the same; only the rapidity varies. It is this that is slowly being extended to sharira & [kriti]1 against a much more powerful resistance
Script.

r1914 07 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The kamananda is now again becoming continuous in its intensity and often without Smarana. But it can still be withheld by force from outside.
Samadhi

r1914 08 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda is now perfectly fixed in recurrence & in frequent continuity. It has intensity as well & is independent of asana, although to some extent influenced by old habit of asana. It is becoming independent of Smarana, but that is not so apparent. It is more independent than it seems. The contrary notion is due to a false experiential logic in the mind, which lays too much stress on the defect and on a certain attempt of the exterior Smarana to rush upon the ananda & claim it as its effect by a rapid self-association. Entire continuity is delayed by old memories in the body which help in keeping up the idea of inability of dharana and the habit of discontinuance.
The other physical anandas are more subject to these old memories and habits & too dependent on Smarana. The one strong exception is the tivra, but only in certain parts of the body.
Telepathy of sensation, feeling, state of mind, vague thought, especially those connected with action, are now extremely strong and frequent. Even when veiled for a time they reassert themselves. Pure thought & precise thought are also received, but here there is a much greater difficulty for the discernment, & they usually come as ideas in the mind rather than as perceptions of another mind. Clear telepathy is still much dependent on sanyama & not so spontaneous as general telepathy.

r1914 08 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The suspension of the full activity of lipi, is also due to the opposition, but it also prepares the spontaneous uninterrupted activity independent of Smarana
***

r1914 09 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The conversion of ordinary into vijnanamaya thought, has now almost reached completion. The defect is still in the trikaldrishti. But it proceeds from the sluggishness of the physical system which requires the Smarana to be ideally active.
***

r1914 09 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda is frequently estopped & Smarana is generally needed.
***

r1914 10 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The tivra is growing at different points of the body. From today, it will nowhere be dependent on the Smarana, but will come sometimes with Smarana, sometimes without.
This is one finality.
--
Tivra is now intense in all parts of the body & much more spontaneous than before, usually almost and sometimes entirely brought without Smarana.
Raudra is once more active & without immediate Smarana.
Kamananda has been for some hours almost continuous, but only occasionally intense.
--
Sukshmagandha, intense & varied, is again active, but infrequentlySparsha, as before, but slight & momentary in those contacts which suggest the human touch.There is occasionally sparsha & rasa in the mouth, but after Smarana. Shabda comes only by mudra or by concentration. Drishti is not active.
***
--
There is also the perception of the jnanamaya ego as the Ishwara, spontaneous & without immediate Smarana.
***

r1914 10 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterdays finalities have today to be confirmed. The obstruction to the K.A [Kama Ananda] in standing & walking must disappear, as also the demand for Smarana, which is no longer necessary.
***
K.A. is now active in all circumstances, but active without Smarana only in the stationary postures. This difficulty is to be removed. All that will then remain will be the defective dharana in the body.
***

r1914 10 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Although Kamananda can now occur in all asanas and without Smarana, yet the Asiddhi persists in demanding Smarana and obstructing in the ambulatory asana. It puts its whole force on the strength of physical habit and the inability of the body to retain a continuous Ananda.
In the subjective Ananda it invades sometimes and suspends or momentarily impairs the indriya rasa, but this rapidly rights itself. The force of Asiddhi is in the mangalamangala & still more in siddhi-asiddhi. By leaning with its full force on these weak points it has restored depression and unfaith.

r1914 11 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda still continues (10.30 pm) when there is Smarana. The freedom from Asana & Smarana has not yet been reestablished.
***

r1914 11 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the morning Kamananda for a time overcame the obstruction, spontaneously. Obstruction returned by Smarana.
It is a mark of the Asiddhi that telepathy & suggestion are extremely active, but there is no Light & no discernment (Jyotir Daksha), no power to distinguish the rightly interpreted & applied telepathy from the wrong or to give its right place & value to the suggestion ..

r1914 11 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda again succeeded in being continuously active in the evening, but afterwards failed for want of Smarana.
***

r1914 12 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Smarana & waking have now to be overpassed by the Ananda as means and conditions of its continuance.
It is not dependent on Smarana for its recurrence, but seeks its aid for its continuity & ceases its action when the attention is entirely absorbed elsewhere.
***

r1914 12 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda at first not active except occasionally, with Smarana; afterwards active
***

r1914 12 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda continues, but is constantly besieged & obstructed, especially when walking. The siddhi of it recently established is not yet permanent. It is once more partly subject to Asana & Smarana, & even so obstructed and often oppressed.
***

r1914 12 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda mostly obstructed in the morning & early afternoon, became again active, spontaneous and independent of Smarana.
It was afterwards again oppressed, but continued to be recurrent

r1914 12 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Vaidyuta Ananda has begun, but needs Smarana and does not yet hold the body.
***

r1914 12 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Continued ahaituka tivrananda with Smarana, but overriding & independent of physical will, continued even in samadhi.
***

r1914 12 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda is now entirely independent of asana & essentially of Smarana for its recurrence or continuance. It is attempting an entire & spontaneous continuity & a greater level of intensity.
***

r1914 12 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda continues, really continuous, but in its entirely sensible manifestation constantly recurrent. It is yet of too insufficient a force, except in seated asana, to enforce Smarana in spite of absorption of attention elsewhere. The Ananda has more mass than formerly & begins to take some hold of the body.
***

r1915 01 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ishwaradarshana is also very strong & spontaneous. A little Smarana is now all that is needed.
***

r1915 06 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Continuity of Sharira Ananda still needs Smarana; recurrence is almost free from the necessity.
***

r1915 08 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Raudra is becoming frequently spontaneous (without Smarana).
The perfect spontaneity of all the sharira Anandas must be assured before there can be fixed recurrence and continuity.

r1916 03 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Krishna-consciousness is now perfectly normal and universal, though not as yet seated on the plane of the Vijnana or Ananda, but only on the mental. Smarana is still necessary, though not invariably.
The dividing line between the Nara and Narottama is removed. General Satyam of trikaldrishti is adding itself to satyam of telepathy in the immediate time, place and event; ritam is as yet only in its initial stage.

r1917 02 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda continues striving against a suspensive obstruction which sometimes overpowers it and against the absence of Smarana.
***

r1917 03 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda severely tried for the last few days has persisted in spite of depression and may now be considered as firmly established against all dependence on condition and attempt at temporary expulsion. It is still however capable of temporary depression, never now amounting to entire suppression, and subject to rise and fall of intensity, to lesser or greater power of recurrence and continuity. It also varies with the asana, tending to be quiescent in the others except by Smarana or uddipana. These are the defects that have yet to be conquered.
***

r1917 03 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda discouraged for these two days begins to revive. Tivra is always intense with Smarana, but tends otherwise to sleep.
***

r1917 08 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Tivra touch continued in the same place for five minutes; constantly disappearing into vishaya or lessened, but always recurring and increasing though with [necessity]1 of Smarana or Smarana + tapas. After slight discontinuity more intense than before. This begins or presages the final victory of the law of increasing intensity. After complete cessation orgiastic tivra, continued briefly and often repeated.
MS necessary

r1917 08 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the physical siddhi kamananda pervasive and orgiastic is becoming more easy and natural in all positions, but needs and indeed is almost entirely dependent on Smarana and sometimes on Smarana + tapas: but the need of tapas is being gradually rejected. It is no longer entirely dependent on excitation of the centre by sparsha.
Ahaituka tivra has been for a long time less common, but it has a greater intensity and force for insistence when it comes and comes, besides, more easily everywhere.
There is the same increase of intensity in vaidyuta and vishaya, and also in the former a greater ease and normality in arrival, development and extension. But it needs Smarana or Smarana and tapas, more commonly both, in the ahaituka and in the sahaituka current, Smarana only and not alwaysin the intense sahaituka touch.
The other three members of the physical siddhi have made no definite advance and are except in certain directions subject to relapse.

r1917 08 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ishwarabhava in the Brahmadarshana seems now to be fixed in its universality, sometimes subdued, sometimes intense; but it varies from the mental to the vijnanamaya and Ananda levels and is generally upon the mental. It is only by tapas and Smarana that it returns to the higher planes. The subjective prema-kamananda is also now absent, except by Smarana.
***

r1917 08 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Orgiastic kamananda is becoming more frequent and progressing towards normality, although still dependent on Smarana and liable to obstruction. Ambulatory ananda is developing very fast, stationary is beginning to make itself normal, the sedentary without regard to asana shows sign also of following suit. The necessity of tapas is disappearing, Smarana alone is required, except when the obstruction tries to recover strength; the normal readiness of the physical system for the Ananda may be considered as established.
Arogya is still obstructed, subject to relapse and unable to make any large advance.
--
The pervasive kamananda is now orgiastic in its nature, even when subdued in its force and insufficiently sthula in its hold. The ananda has now taken hold of all positions, recumbent and loose sedentary as well as ambulant, sistory and close sedentary. It is rapidly increasing in intensity, continuity and power of self-repetition. It has even occurred once or twice without Smarana. This is the beginning of the vertiginous rapidity predicted today in lipi of samadhi.
***

r1917 09 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Tivra seems to have gone slightly back, but this is only the emergence of tendencies which had been held down by the energy of the tapas, not quite eliminated, though diminished and depressed. The habit of fluctuation from greater to less and from less to greater response has to be got rid of. Moreover the intimacy of the response has to be secured, that is to say, the inherent excitability of the physical system responding immediately to the sparsha by an intimate and intense thrill. At present this excitability is lost by prolonged excitation and replaced by an unsteady communicated excitability. Moreover the necessity of tapas has to be eliminated and Smarana made sufficient. In kamananda this necessity is already recognised, and the advance is therefore retarded in order to get it satisfied
***

r1917 09 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda has resumed its action of continuity. It is noticeable that pressure of tapas is eliminated, although an original act of tapas-memory is still sometimes used to set it in action. Smarana is still necessary except sometimes in the most habituated asanas. There is some indication of the future substitution of a partial or side attention for Smarana, but this is not yet anything more than an unrealised intention in the system.
***

r1917 09 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The substitution of the necessity of half-attention for the necessity of Smarana in orgiastic kamananda is taking place; it is already strongly established in the type. At first it was only sufficient for the sustaining of the ananda, not for its inception after cessation or its assertion against obstruction; but the sufficiency of the half-attention for initiating or renewing the ananda is now established. All this is in type; much has to be done before it can be universalised. In the end even this will not be necessary. The old habit of applying tapas survives in a fragmentary fashion, but is no longer accepted or efficient, except in Smarana-tapas.
***
--
The excentric waves and currents of kamananda are following rapidly the same development as the main or central surge; they have to come to depend first on Smarana without tapasthough at first with an implied tapas in it,then on a half-attention, while the removal of even this necessity is being already prepared. Here too maintenance without full Smarana is easier and more frequent than inception or even renewal.
***
These excentric currents are often ahaituka, that is, not created as before only by actual sparsha. There are signs that ahaituka tivra will also be soon prepared for normality. At present it is still dependentexcept in the three main locations where half- Smarana is already sufficient,on the full Smarana and usually on Smaranatapas.
***

r1917 09 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The half Smarana is now often reduced to a minimum of attention chiefly in the physical mind or even the mind of the body and the dependence of the Ananda on the attention begins to be replaced by the involuntary Ananda forcing the attention. But this is only occasionally. Usually greater or less Smarana is required. If the mind is vacant, then the attention can sink to the minimum. If it is concentrated on any object or subject, the ananda either sinks and ceases or is kept in abeyance and resumed with full force on the cessation of the absorption.
A new circumstance is the pervasion of the pranic body by the ananda as well as, with a less forcefulness of sensation, the manasic body. In the latter, at the highest, it is pure madhu of the Soma.

r1917 09 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda is increasing in the type its force of involuntary initiation and involuntary retention or repetition. The force hovers, it is true, on the borders between pure involuntariness and a minimum, hardly noticeable or even unnoticeable act of Smarana.
***

r1917 09 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Confirmation of the intense, all-pervasive Ananda in all positions. The streng thening of the separate current or wave so as to effectively universalise it, is beginning; but strong Smarana with tapas in it is usually necessary.
***

r1918 02 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In physical siddhi Kamananda is progressing rapidly. Today for the first time there was settled unmoving ahaituka kamananda pervading the whole body, somasya hradah. This was at first only in the sitting posture,owing to old habit it could not at first take hold while walking. But this also was confirmed in the afternoon; but here there was a greater tendency to movement. Movement of ahaituka k. [kamananda] was established in the evening. All this depends still on Smarana; but it tends to be constant and even when interrupted returns immediately at the call of Smarana. The effect of the opposition is slight and transient. Sahaituka occurs now most frequently as a wave in the ahaituka.
Some action of rupasiddhi. The old forms are beginning to recur

r1918 02 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Full force of constant ahaituka kamananda, standing. The only defect now is the dependence on Smarana. In the afternoon full ahaituka k. lying, in antardarshi, over the borders of samadhi, united with thought.
Lipi increases in legibility and stability in antardarshi, where confusion was formerly the law. It is noticeable that as the samadhi gets deeper, vividness and stability increase.

r1918 02 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Intense ahaituka ananda not dependent on Smarana.
Script is now perfectly idealised, following in the footsteps of the vani.
A Smarana k. is now established; it is interrupted by exclusive thought-concentration, but is found again at once still in possession or else recovered at once, usually of itself without need of Smarana, when the exclusive concentration ceases. This has now to be confirmed in complete continuity. It remains (1) to get rid of the interruption noted above, (2) to increase the intensities.
The lipi has reached a certain relative perfection of combined legibility[,] spontaneity and stability: but the old imperfect type still recurs where tapas is not applied. The sadhana has now to eliminate (1) confused or indistinct lipi; (2) incomplete expression. This done the rest is a matter of intensity of inspirational and revelatory speech, which is already beginning to become common.

r1918 02 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
For the last two days ahaituka k. much subjected to violent suppression to its minimum point and easily interrupted, sahaituka obstructed. Smarana can always restore the former to action and generally but not always to intensity. It is mainly while walking that the adverse movement takes place. Nevertheless the intensity is increasing both in force and in general level and in power of sustained continuity. The habit of interruption is the one real difficulty in ahaituka k.
In rupa perfectly developed and perfect forms now show, especially the former, a certain power of stability, but they arise from long tratak on the living object as their excuse or starting-point, though not their real cause, and they are confined to the type form, chiefly in the three varieties most commonly watched.

r1918 02 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Sahaituka Kama Ananda has for some time been reduced almost to nil, and ahaituka depressed so as only to be active on condition of attentive Smarana and intense by tapas Smarana. Ahaituka is now recovering its vina- Smarana activity suspended only by exclusive concentration, and its intensity. Vaidyuta has been showing occasionally signs of development.
Perfect development of narrative and reading in Samadhi, coherent, long-continued and initially idealised. The old incoherence intervened only at the end and very slightly from time to time. Dialogue also, but on a lesser scale, yet with the same essential qualities. Long continuity is frequent in rupa of swapna samadhi but stability is rare, except sometimes a troubled and recurrent stability. Chhayamaya reigns. In antardarshi lipi alone is really active. Rupa is obstructed more even than in the jagrat.

r1918 02 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Physical siddhi has for some time been left to itself and does not advance. It maintains itself, but with difficulty and lapses. Vina Smarana Ananda especially has lost its hold and comes only intermittently after sa Smarana.
***

r1918 05 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Sahaituka tivra still generally demands nistapas Smarana, passive attention; continuity usually requires satapas Smarana. Ahaituka is trying to develop frequency of its nih Smarana action. With Smarana it occurs spontaneously anywhere.
After strong obstruction in the daytime a great development in the night of swapna samadhi. The undeveloped movements develop fluidity and ease in coherency; especially reading firm, clear, legible, sufficiently stable, only once or twice incoherent, frequent, fluid. Only when presented in the mass and not in short sentences, was it still incoherent, illegible, quite unstable, but even here there was an attempt at improvement.

r1918 05 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The kamananda is now, for the time being at least, so fixed that it is present whenever the attention or any part of it is turned to the body. There have been three recurring stages always of this Ananda, (1) prevalent obstruction refusing the Ananda even to the tapas, except occasionally, (2) the obstruction broken down by satapas Smarana, Ananda recurring but intermittent though with periods of continuity, (3) constant Ananda dependent on nistapas Smarana, but varying in intensity, sometimes full, sometimes only an impression, not definite Ananda. What has to be developed is ni[h] Smarana Ananda, that is enforcing itself on the sense in the body even without Smarana. This is now acting in the sahaituka
The sahaituka creates a stronger deposit of ahaituka; but this tends to diminish and fade away. When this tendency ceases, the Ananda will be perfectly founded.
--
Both Smarana of kamananda and ni[h] Smarana ahaituka and sahaituka are becoming easy and frequent in samadhi. Even some initial continuity has shown itself.
The Ananda has now only to overcome the tendencies of discontinuation to be fixed.

r1918 05 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Intense continuous kamananda; action of the nih Smarana sahaituka and in a less degree of the nih Smarana ahaituka. The Ananda has now only to strive with the forgetfulness in the body which tends to be quite effective only when supported by exclusive absorption in the mind. The Ananda in ambulando is maintained by nistapas Smarana and in ahaituka partly by nih Smarana sahaituka, the latter sometimes of a fair intensity. Pervasiveness and an increase of force not yet amounting ordinarily to intensity were brought in successfully, even the fourfold wave movement.
Kamananda has attained power of continuity and easy maintenance by Smarana in lighter swapna.
In Samadhi strong action of lipi even in the depths and frequent and strong sparsha. Play of rupa; instance of perfect rupa, but unstable.

r1918 05 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The physical obstruction, taking advantage of suspension during the night, has tried to get rid of the kamananda, to disprove fixity. But the powers of fixity and pervasion have prevailed. They are now natural to the body, can do without tapas and, even when suppressed by the suspension, need only Smarana to set them in action. To get rid of suspension by vismriti is now the task that lies before the Ananda. It is now no longer dependent on position, but self-acting in all positions, even in ambulando, where indeed it has a great power of spontaneity and pervasion. Nih Smarana ananda has also become self-acting.
Rupa develops variety in the quite crude forms, but the old defect of chaotic non-spontaneous formation with defect of rupa qualities is again strong in them, as in instability and want of variety in the spontaneous forms. These are the two rocks upon which the progress has always fatally stumbled, come to a halt and gone back.

r1918 06 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda has gone back for the time being. Smarana is no longer always sufficient to recall it. Arogya also is thrown back in chronic rogas 1 and 2; but in the latter only under great stress lasting for the whole fortnight and here the siddhi tendency is evident even in failure.
Ready manifestation of the lipi is also a little dulled, as well as the strong play of the swapna samadhi and rupa. The lipi suffers chiefly in legibility. The tendency to stability is strong, but resisted and embarrassed.

r1919 06 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda is again being pushed forward; the difficulties still are mechanical discontinuity, forgetfulness, mechanical diminution, the need of tapas to restore it when Smarana is not sufficient, absorption, sleep. The mechanical discontinuity only prevails (1) when the energy is at a low ebb, (2) after long forgetfulness. Forgetfulness is being attacked and when the Ananda is in flow, there is usually a second memory in the body which retains it in various degrees of intensity or at least so keeps it that it is felt when the mind returns to some partial attention. Absorption now for the same reason does not necessarily bring discontinuity. Two movements are being carried on, (1) removal of exclusive absorption, the simultaneity of a double memory or concentration, (2) the inability of absorption to bring about complete discontinuity. These siddhis formerly only hinted at or momentarily accomplished, are now beginning to establish themselves, however imperfectly. Old occupations which excluded memory of K A are now admitting it, eg reading, writing, bathing, eating. There are two absorptions, the luminous concentration and the tamasic absence of the part of the mind not occupied in the particular work; the latter is the only real difficulty; it is not really an absence, but an involution in tamas, a sort of cloud of inertia, which is physically sensible all about the brain or near it.
Telepathic thought in its lowest mental form is being idealised on these levels.

r1919 07 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
K.A is now fixed in being, always felt when there is Smarana, but often reduced to a very low intensity, just above the zero of definite cessation. It is now intense, persistent sometimes in sensation even against forgetfulness. The intensity is of a firm and growing force, though not secure against downward fluctuations
In Samadhi sthula sukshma-shabda of speech in swapna and antardarshi, the latter mostly when it is on the borders of or verging towards swapna. Taste in samadhi comes, but rarely, as also touch; smell has not yet come back to the samadhi experience

r1919 07 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Health stronger again in resistance to cold exposure. The central arogya fluctuates, but is on the whole growing steadily but slowly in an initial preparatory force. There is no improvement in the digestive insufficiency, but rather a constant fluctuation and even a relapse in the symptoms of the one definite ailment. Continuity of K.A also fluctuates, though it is fixed in a recurrent continuity and the obstruction cannot resist the Smarana.
At night incoherent dream and nidra.

r1919 07 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
(4) Ananda, fixed in recurrence of continuity. Also initial conquest of oblivionexcept for sleep and samadhi (perhaps), the only difficulties. [There is already fixity of recurrent continuity and an unfixed recurrent intensity; oblivion has been overcome once or twice in initial type; but for some time there has been an indulged habit of oblivion in absence of will and Smarana]
(5) Health; battle, supremacy of tapas, but not the perfect arogya. [The battle continues. Tapas is already in a way supreme, except in the two rogas; in one of them it is frequently effective more as ishita than as aishwarya or vashita; in the other it is for the time sometimes effective, sometimes ineffective. There are also some fragments of former rogas which very occasionally recur and resist tapas.]

r1919 07 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The K.A violently oppressed; but the mechanical discontinuity cannot maintain itself any longer when there is Smarana, except for a while after long discontinuity by oblivion. There is only strong suppression of intensity reaching the verge of discontinuity. The intensity recurs whenever there is laxity of the oppression.
The movement is now to the complete idealisation of the whole being. But the system is still low and the intuitive mentality recurs persistently and has to be idealised into the full logistis. This is especially due to the recurrent imperfection of T and to the continuance of old states in the physical being.

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 08 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the K.A. urgent pragmatic tapas must be replaced by spontaneity aided by an ideal truth tapas and Smarana.
An attack of the obstructive external physical mentality which sought to deny all farther speedy or immediate progress, was followed by an immediate and strong advance in the first two chatusthayas. The hasya is already achieving the requisite form and the acceptance of asiddhi as a circumstance and step of siddhi is complete. Into this acceptance has still to be brought the secure fullness of the equal ananda. A limited aishwarya-bodha and self-raddha, a full raddha in the kalyanabuddhi of the Ishwara is now being founded. These two siddhis have now to be given their last finality.

r1919 08 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
K.A is to be established today, according to the lipi, completely and perfectly established tomorrow, confirmed and filled out the day after. At present it has been established in the old way as an insistent presence supported by Tapas in continuity, brought immediately into natural recurrence by Smarana, but hampered in both respects by an external obstruction to which the system is still sensible. Mechanical discontinuity is destroyed, but the other obstacles and interruptions have still their incidence.
***

r1920 02 07a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
(4) Ananda is progressing and transforming itself first to the discriminative revelatory logistic then the interpretative and getting rid of the intuitive mental form. It is now persistent when there is Smarana.
MS evasion

r1920 02 07b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
(4) Ananda to fix itself and be no longer dependent on Smarana.
(5) Insistence on ideal Tapas control in arogya, utthapana, saundarya.

r1920 02 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ananda once more continuous in afternoon in spite of absorption in writing, finally with help of some Smarana prevailed over absorption.
***

r1920 02 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ananda promised last night to prevail, but this morning has been discontinued except in Smarana.
***

r1920 02 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Sharira Ananda long neglected and occasional only by Smarana is resumed today and restored to an interrupted continuity, while the remnants of the mental form are being rapidly idealised by the highest vijnana.
Rupa is obstructed, though it acts under call of tapas. It has gone back to the initial or very primary stability.

r1920 03 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ananda is recovering intensity and continuity, but still needs the Smarana. It varies between the mental and the ideal forms, mental in laxity, ideal when supported by the tapas, but now contrary to what had been the rule hitherto the ideal are the more intense.
In Samadhi lipi is almost entirely coherent, though not in any great mass, still in longer continuities than before. The other elements are also regularising themselves a little. Lipi is ideal in Samadhi, thought sometimes falls into the mentalised ideal at least in physical level and in intensity. The other members, eg rupa, do not seem yet to be vijnanamaya. Nidra is still a persistent obstacle, but swapna while it persists in nidra is ceasing to interfere constantly with samadhi.

r1920 03 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ananda (sharira) has now a fluctuating continuity; the persistence of the mental forms forms the present chief obstacle. The falling of the intensity brings them into prominence. Nevertheless the ideal form is growing in power. Thought and writing no longer interfere necessarily with the bodys Smarana, but only when there is a total absorption in the writing etc or when a cloud of mental stuff comes in to interpose an element of the old formless abstraction of mind which attended absorption in a single subject or occupation. This is no longer a necessity, but a survival of habitude. The continuity has begun to prevail in this matter. The pervasiveness of the Ananda is also being prepared on a firmer foundation. And now even the cloud of mental abstraction no longer necessarily interrupts the ananda. It is only the exclusive absorption that is the ordinary obstacle. There is also the mechanical letting down of the Shakti (eg at meal times and in the evening[)], that may interfere. Sleep and to a less extent samadhi remain a strong interruption. Fatigue is a power for diminution.
Tapas is greatly increasing in force and in ideal substance. T is now passing through a stage in which the higher ideality is sometimes active, sometimes gives place to lower idealities. These are not proper any longer to the systems, but suggestions from outside.

r1920 03 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Ananda varies now between three conditions. At night interruption, but restorable by Smarana. Restoration automatic after rising. At daytime (except for samadhi) a highest, middle or a diminished condition. The marks of the last are interrupted continuity, much intrusion and some persistence of mental forms, a low or varying intensity. The marks of the first and second are uninterrupted continuity, exclusion of mental forms, sustained or great intensities; but the second is prone to the inspirational, the first to the interpretative vijnana. Tapas is still necessary for the first, partially or initially necessary for the second condition.
T varies also between three conditions. The lowest is a diluted revelatory vijnana with mixture of other, often now mentally encased suggestions, and is afflicted with confusion and incertitude. The middle is a higher representative form, but touched by lower suggestions, into which stress of tapas or hasty certitude brings an element of error, and which is only correct when limited to immediate balancing trikaldrishti. The highest is interpretative and gives correct finalities. The difficulty of taking up all detail into the highest form is not yet overcome.

r1920 03 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ananda continues to vary between its different formations, but now on the whole the tendency is to bare continuity of the highest condition (not its full pervasion, intensity and possession) in Smarana. There is now a movement towards possession or at least pervasion in Smarana.
The thought and with a less certainty the T has now entered with some firmness on the same state as the script and lipi in which the various forms all belong to the full ideality and belong to the drishti with rarer deviations to the lesser forms still penetrated and covertly possessed by the drishti. But here the process is not yet absolutely complete.

r1920 06 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Sharira progresses in the Ananda which after some intermission varied by an unstable but more spontaneous recurrence is recovering continuity dependent on Smarana, but this continuity is now for the most part spontaneous and has not to be maintained, though sometimes assisted, by tapas. The fragmentary rogas persist and cannot yet be totally expelled from the system, but the action of the Tapas on them is growing stronger. Only the central rogas are obstinate in possession, the rest only in persistent recurrence. The digestive fluctuates between almost complete intermission and a virulent, but now much less vehemently effective recurrence. There is no visible action of utthapana or saundarya.
Brahma. All is now fixed in the vijnana brahma darshana with an occasional emergence of the undertone of intuitive manasa which is [immediately]1 penetrated by and taken up into vijnana. In the V.B. [Vijnana Brahma] Ananda is organising itself, vijnana Ananda informed with the Ahaituka and manifesting in its own kind the Prema and Kama Ananda darshana. These two in the vision of the object are now vijnanamaya (fusion of intuitive + higher logistis or only the latter), in the subject, the chitta, twofold without sufficient fusion of the two simultaneous forms, but the higher logistis is growing on the chitta..

r1920 06 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ananda powerful and persistent all the morning. More intense and often very intense with Smarana; when mind occupied either suppressed with predisposition of the body to it, or half-suppressed or present with a lesser insistence. Often the mind occupied, but with a part of the physical consciousness fully aware of the intense Ananda. More firmness of continuous pervasion; for a long time the inner physical fibres penetrated and possessed by the Ananda. Result in the afternoon intenser A [Ananda] with the Smarana; body full of the predisposition even in forgetfulness. The automatic and the forced cessation are being eliminated from the system, only the oblivious and the sleep cessation remain as effective obstacles.
The samadhi in the afternoon almost got rid of lipi incoherence. The interpretative vijnana took firm hold on thought speech and thought perception in the antardarshi. Nidra obscurity almost nonexistent, nidra weight of inclusion is still there.

r1920 06 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ananda is obstructed and only constant in Smarana, though the full intensity is not present.
***

r1920 06 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ananda already settled in the intenser sa- Smarana, though always feeble and interrupted from the evening, is fixing automatical constancy, so that after oblivion there is no need of mental Smarana, the body keeping the memory whether of continuous but unnoted or of suppressed but still implicitly present Ananda.
***

r1920 06 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is more frequent cerebral and thought Ananda. The Ananda still fluctuates and the Ananda without Smarana fails still to fix itself with a final possession.
***

r1920 06 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
An Ananda of a much greater potentiality of continuity, pervasion, largeness and intensity felt on the vijnana summit and descending into the sukshma body, but this is unable to make itself except at intervals intimate to the system. Meanwhile the constant possession of the sthula body by the revelatory has been taken away and that body is empty except of a greater tendency of response. The sukshma body is visited by a more continuous Ananda less affected, except at first by want of Smarana or attention, more pervasive from above, more naturally intense, affecting the sthula without being established in it or possessing it, but not yet organised nor having a firm close hold even of the subtle body. It is at once more continuous and less intimately continuous. All the old asiddhis are suggested, including the dependence on posture. The struggle has not yet been determined in the sense of the greater organised siddhi.
The jnana etc are affected in a similar direction. The system is invaded by a vague and confused idealised mentality which is turned to an imperfect revelatory ideality when it enters the system and its surrounding atmosphere. The vijnana thought and T occur, but do not closely hold the system as for a long time they have been doing. There is nothing left but to await the issue of the struggle.
--
The period of laxity was to some extent restored today, not entirely, for there was a frequent recurrence of Ananda, but as a result of Smarana. In the evening the Ananda of the sthula body was brought back to a certain extent, but without the firm hold and sure intensity that had seemed fixed in finality. The Ananda in the sukshma body was for a time made constant, the ananda of thought universalised and intensified; these took on the form of the representative, interpretative and highest logistis. All this had to be done by a certain force of Tapas and therefore cannot be considered as a final siddhi.
The bodily consciousness became during the same time first revelatory representative and representative, then representative interpretative and interpretative, then the highest logistic vijnana. All this was done from above and cannot yet be considered final.

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*** NEWFULLDB 2.4M ***

WORDNET

* WISDOM TROVE *

* NEWFULLDB 2.4M *