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Sraddha-deva (Sanskrit) Śrāddha-deva Any god presiding over sraddha rites; especially an epithet of Yama, the god of death and king of the Underworld.

Sraddha: Faith.

Sraddhalu: “… at the very height of creation, at the very roots of creation, there is a spontaneous movement, a selfborn Word, a concept, an idea, which has not been given an overt expression. It is in the state of pure vibration. This is why ‘Word’ is put with a capital ‘W’. It is pure vibration of consciousness which is put out.”

Sraddhalu: “Sap can also mean ‘Soma’ the delight of existence.”

Sraddhalu: “The divinity within.”

Sraddha (Sanskrit) Śrāddha A ceremony in honor and for the welfare of dead relatives, observed with great strictness at various fixed periods and on occasions of rejoicing as well as mourning by the surviving relatives. It is not a funeral ceremony, but an act of reverential homage to a deceased person performed by relatives, and is supposed to supply the dead with strengthening nutriment after the performance of the previous funeral ceremonies has endowed them with ethereal bodies. In Hinduism, the deceased relative is considered a preta (wandering ghost) until the first sraddha ceremony, when he attains a position among the spiritual pitris in their blissful abode.

Sraddha (Sanskrit) Śraddhā [from śrad truth, faithfulness + the verbal root dhā to place] Faith, trust, reverence, loyalty.

sraddha. ::: earnestness; faith; faith in the scriptures and the Guru; confidence or assurance that arises from personal experience

sraddha ::: enthusiastic faith.

sraddha ::: faith in the Divine; same as sraddha bhagavati. bhagavati svasakty svasaktyam

sraddha-mayoyam puruso yo yacchraddhah sa eva sah ::: this purusa is made of sraddha, whatever the straddha in him, he isthat and that is he.[Gita 17.3]

sraddha (shaktyam bhagawati cha, iti sraddha) ::: sraddha means faith in God and in his sakti (the formula of the last member of the sakti catus.t.aya).

sraddha (Shraddha) ::: [certain ceremonies held in honour of and for the benefit of dead relatives].

sraddha (Shraddha) ::: faith; will-to-believe; constituting belief.

sraddha (sraddha; çraddha) ::: faith; faith in the Divine (bhagavan), in sraddha his executive Power (sakti) and in the power within oneself (svasakti), the last member of the sakti catus.t.aya. sraddha sraddh

sraddha (swashaktyam sraddha) ::: faith in one"s own power as an expression of the universal sakti; same as sraddha svasaktyam. svayamprak svayamprakasa

sraddhavan bhajate ::: the one who has faith has love (for Me) . [Gita 6.47]

sraddhavan labhate jnanam ::: the one who has faith attains to knowledge. [Gita 4.39]


a bhagavati ::: faith in God; "faith in the presence and power of the Divine in us and the world". sraddha sraddh a bhagavati svasakty svasaktyam aṁ ca (sraddha bhagavati swashaktyam

a ::: faith in the success of the work; sraddha in the achievement of karmasiddhi.

aladr.s.t.i (trikaldrishti) ::: trikaladr.s.t.i in the seer logistis. self-sraddh self-sraddha

anAgAmin. (T. phyir mi 'ong ba; C. buhuan/bulai/anahan; J. fugen/furai/anagon; K. purhwan/pullae/anaham 不還/來/阿那含). In Sanskrit and PAli, "nonreturner"; the third of the four types of Buddhist saint or "noble person" (ARYAPUDGALA) in the mainstream traditions, along with the SROTAAPANNA or "stream-enterer" (the first and lowest grade), the SAKṚDAGAMIN or "once-returner" (the second grade), and the ARHAT or "worthy-one" (the fourth and highest grade). The anAgAmin is one who has completely put aside the first five of ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: (1) belief in the existence of a perduring self (SATKAYADṚstI), (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA), (3) skeptical doubt about the efficacy of the path (VICIKITSA), (4) sensual craving (KAMARAGA), and (5) malice (VYAPADA). The anAgAmin has also weakened considerably the last five of the ten fetters (including such affective fetters as pride, restlessness, and ignorance), thus enervating the power of SAMSARA. Having completely eradicated the first five fetters, which are associated with the sensuous realm (KAMADHATU), and weakened the latter five, the anAgAmin is a "nonreturner" in the sense that he will never be reborn in the kAmadhAtu again; instead, he will either complete the path and become an arhat in the present lifetime or he will be reborn in the "pure abodes," or sUDDHAVASA (corresponding to the five highest heavens in the subtle-materiality realm, or RuPADHATU); and specifically, in the AKANIstHA heaven, the fifth and highest of the pure abodes, which often serves as a way station for anAgAmins before they achieve arhatship. As one of the twenty members of the ARYASAMGHA (see VIMsATIPRABHEDASAMGHA), the anAgAmin is the name for a candidate (pratipannaka) for anAgAmin (the third fruit of the noble path). In addition, the ANAGAMIPHALASTHA is the basis for several subdivisions of the twenty members. The anAgamin may be either a follower through faith (sRADDHANUSARIN) or a follower through doctrine (DHARMANUSARIN) with either dull (MṚDVINDRIYA) or keen faculties (TĪKsnENDRIYA). The anAgAmins have eliminated all of the nine levels of afflictions that cause rebirth in the sensuous realm (kAmadhAtu) that the ordinary (LAUKIKA) path of meditation (BHAVANAMARGA) removes. Depending on their earlier career, they may be VĪTARAGAPuRVIN (those who have already eliminated sensuous-realm faults prior to reaching the path of vision) and an Anupurvin (those who reach the four fruits of the noble path in a series). Those with dull faculties are Anupurvin who have earlier been SAKṚDAGAMIPHALASTHA. Those with keen faculties reach the third fruit when they attain the VIMUKTIMARGA (path of liberation from the afflictions, or KLEsA) on the DARsANAMARGA (path of vision). See also ANABHISAMSKARAPARINIRVAYIN; SABHISAMSKARAPARINIRVAYIN; UPAPADYAPARINIRVAYIN.

anAgAmiphalastha. (P. anAgAmiphala; T. phyir mi 'ong 'bras gnas; C. zheng buhuan guo; J. shofugenka; K. chŭng purhwan kwa 證不還果). In Sanskrit, "one who has reached or is the recipient of the fruit of nonreturner"; the anAgAmiphalastha is the basis for the division into a number of the twenty members of the ARYASAMGHA (see VIMsATIPRABHEDASAMGHA). Among the anAgAmiphalastha are those who have aspired through faith (sRADDHADHIMUKTA), those who attain through seeing (DṚstIPRAPTA), and those who are Anupurvin (those who reach the four fruits of the noble path in a series). See SAKṚDAGAMIPHALASTHA.

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

an.asraddha (kalyanasraddha; kalyana sraddha) ::: faith that all is for the best, "the sense of a divine power making for good behind all experiences", an element of cittasakti.

Arya. (P. ariya; T. 'phags pa; C. sheng; J. sho; K. song 聖). In Sanskrit, "noble" or "superior." A term appropriated by the Buddhists from earlier Indian culture to refer to its saints and used technically to denote a person who has directly perceived reality and has become a "noble one." In the fourfold path structure of the mainstream schools, an Arya is a person who has achieved at least the first level of sanctity, that of stream-enterer (SROTAAPANNA), or above. In the fivefold path system, an Arya is one who has achieved at least the path of vision (DARsANAMARGA), or above. The SARVASTIVADA (e.g., ABHIDHARMAKOsABHAsYA) and THERAVADA (e.g., VISUDDHIMAGGA) schools of mainstream Buddhism both recognize seven types of noble ones (Arya, P. ariya). In e.g., the VISUDDHIMAGGA, these are listed in order of their intellectual superiority as (1) follower of faith (P. saddhAnusAri; S. sRADDHANUSARIN); (2) follower of the dharma (P. dhammAnusAri; S. DHARMANUSARIN); (3) one who is freed by faith (P. saddhAvimutta; S. sRADDHAVIMUKTA); (4) one who has formed right view (P. ditthippatta; S. DṚstIPRAPTA), by developing both faith and knowledge; (5) one who has bodily testimony (P. kAyasakkhi; S. KAYASAKsIN), viz., through the temporary suspension of mentality in the equipoise of cessation (NIRODHASAMAPATTI); (6) one who is freed by wisdom (P. paNNAvimutta; S. PRAJNAVIMUKTA), by freeing oneself through analysis; and (7) one who is freed both ways (P. ubhatobhAgavimutta; S. UBHAYATOBHAGAVIMUKTA), by freeing oneself through both meditative absorption (P. jhAna; S. DHYANA) and wisdom (P. paNNA; S. PRAJNA). In the AbhidharmakosabhAsya, the seven types of Arya beings are presented in a slightly different manner, together with the list of eight noble persons (ARYAPUDGALA) based on candidates for (pratipannika) and those who have reached the result of (phalastha) stream-enterer (srotaApanna), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and ARHAT; these are again further expanded into a list of twenty members of the Arya VIMsATIPRABHEDASAMGHA and in MahAyAna explanations into forty-eight or more ARYABODHISATTVAs. The Chinese character sheng, used to render this term in East Asia, has a long indigenous history and several local meanings; see, for example, the Japanese vernacular equivalent HIJIRI. It is also the name of one of two Indian esoteric GUHYASAMAJATANTRA traditions, receiving its name from Arya NAgArjuna, the author of the PANCAKRAMA.

a (self-çraddha) ::: faith in the power within oneself; same as svasaktyaṁ sraddha. se to rajii

asraddha ::: lack of faith; doubt, scepticism, distrust, "unfaith"; the asraddha negation of sraddha.

avegamaya ::: enthusiastic. avegamaya avegamaya sraddha avegamaya

bala. (T. stobs; C. li; J. riki; K. yok 力). In Sanskrit and PAli, "power" or "strength"; used in a variety of lists, including the five powers (the eighteenth to twenty-second of the BODHIPAKsIKADHARMAs, or "thirty-seven factors pertaining to awakening"), the ten powers of a TATHAGATA, the ten powers of a BODHISATTVA, and the ninth of the ten perfections (PARAMITA). The five powers are the same as the five spiritual faculties (INDRIYA)-faith (sRADDHA), perseverance (VĪRYA), mindfulness (SMṚTI), concentration (SAMADHI), and wisdom (PRAJNA)-but now fully developed at the LAUKIKAGRADHARMA stage of the path of preparation (PRAYOGAMARGA), just prior to the path of vision (DARsANAMARGA). A tathAgata's ten powers are given in both PAli and Sanskrit sources as the power of the knowledge (jNAnabala) of: (1) what can be and cannot be (sthAnAsthAna), (2) karmic results (karmavipAka), (3) the various dispositions of different beings (nAnAdhimukti), (4) how the world has many and different elements (nAnAdhAtu), (5) the higher (or different) faculties people possess (indriyaparApara), (6) the ways that lead to all destinations (sarvatragAminīpratipad), (7) the defilement and purification of all meditative absorptions (DHYANA), liberations (VIMOKsA), samAdhis, and trances (SAMAPATTI) (sarvadhyAnavimoksasamAdhisamApatti-saMklesavyavadAnavyavasthAna), (8) recollecting previous births (PuRVANIVASANUSMṚTI), (9) decease and birth (cyutyupapatti), and (10) the extinction of the contaminants (ASRAVAKsAYA). Another list gives the Buddha's ten powers as the power of aspiration (Asaya), resolution (ADHYAsAYA), habit (abhyAsa), practice (PRATIPATTI), wisdom (prajNA), vow (PRAnIDHANA), vehicle (YANA), way of life (caryA), thaumaturgy (vikurvana), the power derived from his bodhisattva career, and the power to turn the wheel of dharma (DHARMACAKRAPRAVARTANA). When the MahAyAna six perfections (PARAMITA) are expanded and linked to the ten bodhisattva stages (DAsABHuMI), four perfections are added: the perfections of skillful means (UPAYA), vow, power, and knowledge (JNANA). Thus the perfection of power (BALAPARAMITA) is linked with the ninth bodhisattva stage (BHuMI). When the ten powers are listed as a bodhisattva's perfection of power, they are sometimes explained to be the powers of a tathAgata before they have reached full strength.

bhagavata ::: relating to bhagavan; divine; the name of the highest bhagavata svarga. bhagavati sraddha

Sraddha-deva (Sanskrit) Śrāddha-deva Any god presiding over sraddha rites; especially an epithet of Yama, the god of death and king of the Underworld.

Sraddha: Faith.

Sraddhalu: “… at the very height of creation, at the very roots of creation, there is a spontaneous movement, a selfborn Word, a concept, an idea, which has not been given an overt expression. It is in the state of pure vibration. This is why ‘Word’ is put with a capital ‘W’. It is pure vibration of consciousness which is put out.”

Sraddhalu: “Sap can also mean ‘Soma’ the delight of existence.”

Sraddhalu: “The divinity within.”

Sraddha (Sanskrit) Śrāddha A ceremony in honor and for the welfare of dead relatives, observed with great strictness at various fixed periods and on occasions of rejoicing as well as mourning by the surviving relatives. It is not a funeral ceremony, but an act of reverential homage to a deceased person performed by relatives, and is supposed to supply the dead with strengthening nutriment after the performance of the previous funeral ceremonies has endowed them with ethereal bodies. In Hinduism, the deceased relative is considered a preta (wandering ghost) until the first sraddha ceremony, when he attains a position among the spiritual pitris in their blissful abode.

Sraddha (Sanskrit) Śraddhā [from śrad truth, faithfulness + the verbal root dhā to place] Faith, trust, reverence, loyalty.

caitta. [alt. caitasika] (P. cetasika; T. sems byung; C. xinsuo; J. shinjo; K. simso 心所). In Sanskrit, "mental concomitants" or "mental factors." In the ABHIDHARMA, the term encompasses those mental factors that accompany, in various combinations, the mind (CITTA) and its six sensory consciousnesses (VIJNANA), viz., visual (lit. eye), auditory (ear), olfactory (nose), gustatory (tongue), tactile (body), and mental. The VAIBHAsIKA school of SARVASTIVADA abhidharma lists forty-six caittas, the PAli ABHIDHAMMA lists fifty-two (called CETASIKA), while the mature YOGACARA system of MAHAYANA abhidharma gives a total of fifty-one specific mental concomitants, listed in six categories. The first, mental concomitants of universal application (SARVATRAGA), includes the five factors of sensory contact (SPARsA), sensations (VEDANA), intention or volition (CETANA), perception (SAMJNA), and attention (MANASKARA). The second category, five concomitants that are of specific application (VINIYATA) in spiritual progress, includes mindfulness (SMṚTI), concentration (SAMADHI), and wisdom (PRAJNA). The third category, salutary (KUsALA) factors, includes nine positive mental states such as faith (sRADDHA), lack of greed (ALOBHA), lack of hatred (ADVEsA), and vigor (VĪRYA). The fourth category, the primary afflictions (KLEsA), includes six negative mental states such as sensuality (RAGA), aversion (PRATIGHA), pride (MANA), and doubt (VICIKITSA). The fifth category, secondary afflictions (UPAKLEsA), includes twenty lesser forms of negative mental states, such as envy (ĪRsYA), harmfulness (VIHIMSA), and carelessness (PRAMADA). The sixth and final category, mental concomitants of indeterminate (ANIYATA) quality, includes the four factors of remorse (KAUKṚTYA), torpor (MIDDHA), thought (VITARKA), and analysis (VICARA). See also CETASIKA.

carita. (T. spyod pa; C. xing; J. gyo; K. haeng 行). In Sanskrit and PAli, "conduct," "behavior," or "temperament"; an alternative form is Sanskrit caryA (P. cariyA). As "behavior," carita is typically bifurcated into either good (sucarita) or bad (S. duscarita; P. duccarita) conduct. As "temperament," carita is used to indicate six general character types, which are predominantly biased toward the negative temperaments of greedy (RAGA), hateful (S. DVEsA; P. dosa), and deluded (MOHA), or the more positive temperaments of faithful (S. sRADDHA; P. saddhA), intelligent (BUDDHI), and discursive (S. VITARKA; P. vitakka), a taxonomy found in the VISUDDHIMAGGA. The first three types of temperaments are negative and thus need to be corrected. (1) A greedy temperament is constantly searching out new sensory experiences and clings to things that are not beneficial. (2) A hateful temperament is disaffected, always finding imaginary faults in others; along with the intelligent temperament, he is less prone to clinging than the other character types. (3) A deluded temperament is agitated and restless, because he is unable to make up his mind about anything and follows along with others' decisions. The latter three types of temperaments are positive and thus need to be enhanced. (4) A faithful temperament is like a greedy type who instead cultivates wholesome actions and clings to what is beneficial. (5) An intelligent temperament is like a hateful type who performs salutary actions and points out real faults; along with the hateful temperament, he is less prone to clinging than the other character types. (6) A discursive temperament is characterized by a restlessness of mind that constantly flits from topic to topic and vacillates due to his constant conjecturing; if these discursive energies can be harnessed, however, that knowledge may lead to wisdom. The Visuddhimagga also provides detailed guidelines for determining a person's temperament by observing their posture, their preferences in food, and the sort of mental concomitants with which they are typically associated. This knowledge of temperaments is important as a tool of practice (BHAVANA), because in the Visuddhimagga's account of visualization (P. KASInA) exercises, the practitioner is taught to use an appropriate kasina device or meditation topic (P. KAMMAttHANA) either to mitigate the influence of the negative temperaments or enhance the influence of the positive ones. Thus, a practitioner with a greedy temperament is advised to emphasize the cemetery contemplations on foulness (S. AsUBHABHAVANA; P. asubhabhAvanA) and mindfulness of the body (S. KAYANUPAsYANA; P. kAyAnupassanA; see also SMṚTYUPASTHANA); the hateful temperament, the four divine abidings (BRAHMAVIHARA) and the four color kasinas (of blue, yellow, red, white); the deluded temperament, mindfulness of breathing (S. ANAPANASMṚTI; P. AnApAnasati); the discursive temperament, also mindfulness of breathing; the faithful temperament, the first six recollections (S. ANUSMṚTI; P. anussati), viz., of the Buddha, the DHARMA, the SAMGHA, morality, generosity, and the divinities; and the intelligent temperament, the recollections of death and peace, the analysis of the four elements, and the loathsomeness of food. Suitable to all six temperaments are the other six kasinas (viz., of earth, water, fire, air, light, and empty space) and the immaterial absorptions (S. ARuPYAVACARADHYANA; P. arupAvacarajhAna). ¶ In the MAHAYANA, caryA, carita, and related terms (e.g., Sanskrit compounds such as duscara) refer specifically to the difficult course of action that a BODHISATTVA pursues in order to reach the goal of enlightenment. These actions include the unending search or pilgrimage for a teacher, the sacrifices required to meet with an authentic teacher who can teach MahAyAna doctrines (see SADAPRARUDITA, SUDHANA), and the difficult practices of charity, such as giving away all possessions, including family members and even one's body (see DEHADANA; SHESHEN). The JATAKAMALA of sura, the BODHICARYAVATARA of sANTIDEVA, and to a certain extent the BUDDHACARITA of AsVAGHOsA set forth a model of the authentic bodhisattva's behavior for aspirants to emulate. In Buddhist TANTRA, caryA refers to a code of ritual purity, and to an esoteric practice called "yoga with signs" (SANIMITTAYOGA) followed by CARYATANTRA practitioners.

catus.t.aya (shakti chatusthaya; shakti-chatusthaya) ::: the second catus.t.aya, the quaternary of power, consisting of virya, sakti, daivi prakr.ti (or devibhava or Can.d.ibhava), and sraddha. sakti jiva sakti

cha) ::: faith in the Divine and in the power within oneself. sraddhamaya sraddh

chanda. (T. 'dun pa; C. yu; J. yoku; K. yok 欲). In Sanskrit and PAli, "zeal" or "desire to act"; one of the ten mental factors or mental concomitants (CAITTA) of wide extent (MAHABHuMIKA) that the VAIBHAsIKA school of SARVASTIVADA ABHIDHARMA says accompany all consciousness activity; alternatively, it is listed as one of the five VINIYATA or pratiniyama mental factors of specific application according to the YOGACARA school, and one of the six pakinnaka (miscellaneous) CETASIKAs of the PAli abhidhamma. Chanda plays an important role in motivating all wholesome (and unwholesome) activity, and is particularly important in the cultivation of sAMATHA (serenity or calm abiding). According to the MADHYANTAVIBHAGA, there are eight forces that counteract five hindrances (NĪVARAnA) to reaching samatha. Chanda is called the ground of all eight forces because, based on sRADDHA (faith or confidence), it leads to a resolute effort (vyAyAma) to apply SMṚTI (mindfulness), SAMPRAJANYA (circumspection), and UPEKsA (equanimity) to reach the final goal.

cittasaktih. (snigdhata, tejahslagha, kalyanasraddha, premasamarthyam, iti chittashaktih) ::: richness of feeling, assertion of psychic force, faith in the universal good, capacity for unbounded love: these constitute the power of the emotional being.

craddha ::: see sraddha çravana

dasabhumi. (T. sa bcu; C. shidi; J. juji; K. sipchi 十地). In Sanskrit, lit., "ten grounds," "ten stages"; the ten highest reaches of the bodhisattva path (MARGA) leading to buddhahood. The most systematic and methodical presentation of the ten BHuMIs appears in the DAsABHuMIKASuTRA ("Ten Bhumis Sutra"), where each of the ten stages is correlated with seminal doctrines of mainstream Buddhism-such as the four means of conversion (SAMGRAHAVASTU) on the first four bhumis, the FOUR NOBLE TRUTHS (CATVARY ARYASATYANI) on the fifth bhumi, and the chain of dependent origination (PRATĪTYASAMUTPADA) on the sixth bhumi, etc.-as well as with mastery of one of a list of ten perfections (PARAMITA) completed in the course of training as a bodhisattva. The list of the ten bhumis of the Dasabhumikasutra, which becomes standard in most MahAyAna traditions, is as follows: (1) PRAMUDITA (joyful) corresponds to the path of vision (DARsANAMARGA) and the bodhisattva's first direct realization of emptiness (suNYATA). The bodhisattva masters on this bhumi the perfection of giving (DANAPARAMITA), learning to give away those things most precious to him, including his wealth, his wife and family, and even his body (see DEHADANA); (2) VIMALA (immaculate, stainless) marks the inception of the path of cultivation (BHAVANAMARGA), where the bodhisattva develops all the superlative traits of character incumbent on a buddha through mastering the perfection of morality (sĪLAPARAMITA); (3) PRABHAKARĪ (luminous, splendrous), where the bodhisattva masters all the various types of meditative experiences, such as DHYANA, SAMAPATTI, and the BRAHMAVIHARA; despite the emphasis on meditation in this bhumi, it comes to be identified instead with the perfection of patience (KsANTIPARAMITA), ostensibly because the bodhisattva is willing to endure any and all suffering in order to master his practices; (4) ARCIsMATĪ (radiance, effulgence), where the flaming radiance of the thirty-seven factors pertaining to enlightenment (BODHIPAKsIKADHARMA) becomes so intense that it incinerates obstructions (AVARAnA) and afflictions (KLEsA), giving the bodhisattva inexhaustible energy in his quest for enlightenment and thus mastering the perfection of vigor or energy (VĪRYAPARAMITA); (5) SUDURJAYA (invincibility, hard-to-conquer), where the bodhisattva comprehends the various permutations of truth (SATYA), including the four noble truths, the two truths (SATYADVAYA) of provisional (NEYARTHA) and absolute (NĪTARTHA), and masters the perfection of meditative absorption (DHYANAPARAMITA); (6) ABHIMUKHĪ (immediacy, face-to-face), where, as the name implies, the bodhisattva stands at the intersection between SAMSARA and NIRVAnA, turning away from the compounded dharmas of saMsAra and turning to face the profound wisdom of the buddhas, thus placing him "face-to-face" with both the compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA) realms; this bhumi is correlated with mastery of the perfection of wisdom (PRAJNAPARAMITA); (7) DuRAnGAMA (far-reaching, transcendent), which marks the bodhisattva's freedom from the four perverted views (VIPARYASA) and his mastery of the perfection of expedients (UPAYAPARAMITA), which he uses to help infinite numbers of sentient beings; (8) ACALA (immovable, steadfast), which is marked by the bodhisattva's acquiescence or receptivity to the nonproduction of dharmas (ANUTPATTIKADHARMAKsANTI); because he is now able to project transformation bodies (NIRMAnAKAYA) anywhere in the universe to help sentient beings, this bhumi is correlated with mastery of the perfection of aspiration or resolve (PRAnIDHANAPARAMITA); (9) SADHUMATĪ (eminence, auspicious intellect), where the bodhisattva acquires the four analytical knowledges (PRATISAMVID), removing any remaining delusions regarding the use of the supernatural knowledges or powers (ABHIJNA), and giving the bodhisattva complete autonomy in manipulating all dharmas through the perfection of power (BALAPARAMITA); and (10) DHARMAMEGHA (cloud of dharma), the final bhumi, where the bodhisattva becomes autonomous in interacting with all material and mental factors, and gains all-pervasive knowledge that is like a cloud producing a rain of dharma that nurtures the entire world; this stage is also described as being pervaded by meditative absorption (DHYANA) and mastery of the use of codes (DHARAnĪ), just as the sky is filled by clouds; here the bodhisattva achieves the perfection of knowledge (JNANAPARAMITA). As the bodhisattva ascends through the ten bhumis, he acquires extraordinary powers, which CANDRAKĪRTI describes in the eleventh chapter of his MADHYAMAKAVATARA. On the first bhumi, the bodhisattva can, in a single instant (1) see one hundred buddhas, (2) be blessed by one hundred buddhas and understand their blessings, (3) live for one hundred eons, (4) see the past and future in those one hundred eons, (5) enter into and rise from one hundred SAMADHIs, (6) vibrate one hundred worlds, (7) illuminate one hundred worlds, (8) bring one hundred beings to spiritual maturity using emanations, (9) go to one hundred BUDDHAKsETRA, (10), open one hundred doors of the doctrine (DHARMAPARYAYA), (11) display one hundred versions of his body, and (12) surround each of those bodies with one hundred bodhisattvas. The number one hundred increases exponentially as the bodhisattva proceeds; on the second bhumi it becomes one thousand, on the third one hundred thousand, and so on; on the tenth, it is a number equal to the particles of an inexpressible number of buddhaksetra. As the bodhisattva moves from stage to stage, he is reborn as the king of greater and greater realms, ascending through the Buddhist cosmos. Thus, on the first bhumi he is born as king of JAMBUDVĪPA, on the second of the four continents, on the third as the king of TRAYATRIMsA, and so on, such that on the tenth he is born as the lord of AKANIstHA. ¶ According to the rather more elaborate account in chapter eleven of the CHENG WEISHI LUN (*VijNaptimAtratAsiddhi), each of the ten bhumis is correlated with the attainment of one of the ten types of suchness (TATHATA); these are accomplished by discarding one of the ten kinds of obstructions (Avarana) by mastering one of the ten perfections (pAramitA). The suchnesses achieved on each of the ten bhumis are, respectively: (1) universal suchness (sarvatragatathatA; C. bianxing zhenru), (2) supreme suchness (paramatathatA; C. zuisheng zhenru), (3) ubiquitous, or "supreme outflow" suchness (paramanisyandatathatA; C. shengliu zhenru), (4) unappropriated suchness (aparigrahatathatA; C. wusheshou zhenru), (5) undifferentiated suchness (abhinnajAtīyatathatA; C. wubie zhenru), (6) the suchness that is devoid of maculations and contaminants (asaMklistAvyavadAtatathatA; C. wuranjing zhenru), (7) the suchness of the undifferentiated dharma (abhinnatathatA; C. fawubie zhenru), (8) the suchness that neither increases nor decreases (anupacayApacayatathatA; C. buzengjian), (9) the suchness that serves as the support of the mastery of wisdom (jNAnavasitAsaMnisrayatathatA; C. zhizizai suoyi zhenru), and (10) the suchness that serves as the support for mastery over actions (kriyAdivasitAsaMnisrayatathatA; C. yezizai dengsuoyi). These ten suchnessses are obtained by discarding, respectively: (1) the obstruction of the common illusions of the unenlightened (pṛthagjanatvAvarana; C. yishengxing zhang), (2) the obstruction of the deluded (mithyApratipattyAvarana; C. xiexing zhang), (3) the obstruction of dullness (dhandhatvAvarana; C. andun zhang), (4) the obstruction of the manifestation of subtle afflictions (suksmaklesasamudAcArAvarana; C. xihuo xianxing zhang), (5) the obstruction of the lesser HĪNAYANA ideal of parinirvAna (hīnayAnaparinirvAnAvarana; C. xiasheng niepan zhang), (6) the obstruction of the manifestation of coarse characteristics (sthulanimittasamudAcArAvarana; C. cuxiang xianxing zhang), (7) the obstruction of the manifestation of subtle characteristics (suksmanimittasamudAcArAvarana; C. xixiang xianxing zhang), (8) the obstruction of the continuance of activity even in the immaterial realm that is free from characteristics (nirnimittAbhisaMskArAvarana; C. wuxiang jiaxing zhang), (9) the obstruction of not desiring to act on behalf of others' salvation (parahitacaryAkAmanAvarana; C. buyuxing zhang), and (10) the obstruction of not yet acquiring mastery over all things (fa weizizai zhang). These ten obstructions are overcome by practicing, respectively: (1) the perfection of giving (dAnapAramitA), (2) the perfection of morality (sīlapAramitA), (3) the perfection of forbearance (ksAntipAramitA), (4) the perfection of energetic effort (vīryapAramitA), (5) the perfection of meditation (dhyAnapAramitA), (6) the perfection of wisdom (prajNApAramitA), (7) the perfection of expedient means (upAyapAramitA), (8) the perfection of the vow (to attain enlightenment) (pranidhAnapAramitA), (9) the perfection of power (balapAramitA), and (10) the perfection of knowledge (jNAnapAramitA). ¶ The eighth, ninth, and tenth bhumis are sometimes called "pure bhumis," because, according to some commentators, upon reaching the eighth bhumi, the bodhisattva has abandoned all of the afflictive obstructions (KLEsAVARAnA) and is thus liberated from any further rebirth. It appears that there were originally only seven bhumis, as is found in the BODHISATTVABHuMI, where the seven bhumis overlap with an elaborate system of thirteen abidings or stations (vihAra), some of the names of which (such as pramuditA) appear also in the standard bhumi schema of the Dasabhumikasutra. Similarly, though a listing of ten bhumis appears in the MAHAVASTU, a text associated with the LOKOTTARAVADA subsect of the MAHASAMGHIKA school, only seven are actually discussed there, and the names given to the stages are completely different from those found in the later Dasabhumikasutra; the stages there are also a retrospective account of how past buddhas have achieved enlightenment, rather than a prescription for future practice. ¶ The dasabhumi schema is sometimes correlated with other systems of classifying the bodhisattva path. In the five levels of the YogAcAra school's outline of the bodhisattva path (PANCAMARGA; C. wuwei), the first bhumi (pramuditA) is presumed to be equivalent to the level of proficiency (*prativedhAvasthA; C. tongdawei), the third of the five levels; while the second bhumi onward corresponds to the level of cultivation (C. xiuxiwei), the fourth of the five levels. The first bhumi is also correlated with the path of vision (DARsANAMARGA), while the second and higher bhumis correlate with the path of cultivation (BHAVANAMARGA). In terms of the doctrine of the five acquiescences (C. ren; S. ksAnti) listed in the RENWANG JING, the first through the third bhumis are equivalent to the second acquiescence, the acquiescence of belief (C. xinren; J. shinnin; K. sinin); the fourth through the sixth stages to the third, the acquiescence of obedience (C. shunren; J. junnin; K. sunin); the seventh through the ninth stages to the fourth, the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti; C. wushengren; J. mushonin; K. musaengin); the tenth stage to the fifth and final acquiescence, to extinction (jimieren; J. jakumetsunin; K. chongmyorin). FAZANG's HUAYANJING TANXUAN JI ("Notes Plumbing the Profundities of the AVATAMSAKASuTRA") classifies the ten bhumis in terms of practice by correlating the first bhumi to the practice of faith (sRADDHA), the second bhumi to the practice of morality (sĪLA), the third bhumi to the practice of concentration (SAMADHI), and the fourth bhumi and higher to the practice of wisdom (PRAJNA). In the same text, Fazang also classifies the bhumis in terms of vehicle (YANA) by correlating the first through third bhumis with the vehicle of humans and gods (rentiansheng), the fourth through the seventh stage to the three vehicles (TRIYANA), and the eighth through tenth bhumis to the one vehicle (EKAYANA). ¶ Besides the list of the dasabhumi outlined in the Dasabhumikasutra, the MAHAPRAJNAPARAMITASuTRA and the DAZHIDU LUN (*MahAprajNApAramitAsAstra) list a set of ten bhumis, called the "bhumis in common" (gongdi), which are shared between all the three vehicles of sRAVAKAs, PRATYEKABUDDHAs, and bodhisattvas. These are the bhumis of: (1) dry wisdom (suklavidarsanAbhumi; C. ganhuidi), which corresponds to the level of three worthies (sanxianwei, viz., ten abidings, ten practices, ten transferences) in the srAvaka vehicle and the initial arousal of the thought of enlightenment (prathamacittotpAda) in the bodhisattva vehicle; (2) lineage (gotrabhumi; C. xingdi, zhongxingdi), which corresponds to the stage of the "aids to penetration" (NIRVEDHABHAGĪYA) in the srAvaka vehicle, and the final stage of the ten transferences in the fifty-two bodhisattva stages; (3) eight acquiescences (astamakabhumi; C. barendi), the causal incipiency of stream-enterer (SROTAAPANNA) in the case of the srAvaka vehicle and the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti) in the bodhisattva path (usually corresponding to the first or the seventh through ninth bhumis of the bodhisattva path); (4) vision (darsanabhumi; C. jiandi), corresponding to the fruition or fulfillment (PHALA) level of the stream-enterer in the srAvaka vehicle and the stage of nonretrogression (AVAIVARTIKA), in the bodhisattva path (usually corresponding to the completion of the first or the eighth bhumi); (5) diminishment (tanubhumi; C. baodi), corresponding to the fulfillment level (phala) of stream-enterer or the causal incipiency of the once-returner (sakṛdAgAmin) in the srAvaka vehicle, or to the stage following nonretrogression before the attainment of buddhahood in the bodhisattva path; (6) freedom from desire (vītarAgabhumi; C. liyudi), equivalent to the fulfillment level of the nonreturner in the srAvaka vehicle, or to the stage where a bodhisattva attains the five supernatural powers (ABHIJNA); (7) complete discrimination (kṛtAvibhumi), equivalent to the fulfillment level of the ARHAT in the srAvaka vehicle, or to the stage of buddhahood (buddhabhumi) in the bodhisattva path (buddhabhumi) here refers not to the fruition of buddhahood but merely to the state in which a bodhisattva has the ability to exhibit the eighteen qualities distinctive to the buddhas (AVEnIKA[BUDDHA]DHARMA); (8) pratyekabuddha (pratyekabuddhabhumi); (9) bodhisattva (bodhisattvabhumi), the whole bodhisattva career prior to the fruition of buddhahood; (10) buddhahood (buddhabhumi), the stage of the fruition of buddhahood, when the buddha is completely equipped with all the buddhadharmas, such as omniscience (SARVAKARAJNATĀ). As is obvious in this schema, despite being called the bhumis "common" to all three vehicles, the shared stages continue only up to the seventh stage; the eighth through tenth stages are exclusive to the bodhisattva vehicle. This anomaly suggests that the last three bhumis of the bodhisattvayāna were added to an earlier srāvakayāna seven-bhumi scheme. ¶ The presentation of the bhumis in the PRAJNĀPĀRAMITĀ commentarial tradition following the ABHISAMAYĀLAMKĀRA uses the names found in the Dasabhumikasutra for the bhumis and understands them all as bodhisattva levels; it introduces the names of the ten bhumis found in the Dazhidu lun as levels that bodhisattvas have to pass beyond (S. atikrama) on the tenth bodhisattva level, which it calls the buddhabhumi. This tenth bodhisattva level is not the level of an actual buddha, but the level on which a bodhisattva has to transcend attachment (abhinivesa) to not only the levels reached by the four sets of noble persons (ĀRYAPUDGALA) but to the bodhisattvabhumis as well. See also BHuMI.

Harshana (Sanskrit) Harṣaṇa Thrilling with joy or desire; the name of a particular sraddha (rite) and of a deity presiding over sraddhas.

ideal reason ::: same as luminous reason (logistic ideality). ideal sraddh sraddha

intellectual intuition ::: same as mental intuition. intellectual sraddh sraddha ::: see kalyan.a. kalyanam kaly kalyanasraddha

kalyana-sraddha ::: belief in and will to the universal good.

karma-siddhi asiddhi ::: success and failure in karma. karma-sraddh karma-sraddha

Mahayana Sraddhotpada Sastra (Sanskrit) Mahāyāna Śraddhotpāda-śāstra Usually translated as “The Awakening Faith in Mahayana.” However, the word sraddha means more than simple faith — it means a certainty or confidence based on an unfoldment of inner experience.(FSO 45-6)

penman ::: Sraddhalu: “The Penman is the Divine.”

premasamarthyam ::: rich. slagha, kalyanasraddha, ness of feeling, assertion of psychic force, faith in the universal good, capacity for unbounded love (the elements of cittasakti). snigdhata, tejah.s.lagha, kalyan.asraddha, premasamarthyam, iti snigdhata,

sakti (sasraddha shakti) ::: force applied with faith in the result.

saktyam bhagavati ca (iti sraddha) ::: (faith) in the Lord and his sakti.

saṁsaya (sanshaya) ::: doubt; positive asraddha. samsaya sa samsiddhi ṁsiddhi catus catustaya

sasnina ::: preserving. sasraddh sasraddha a sakti

sattvanurupa sarvasya sraddha ::: the faith of each man takes the shape given to it by his stuff of being. [Gita 17.3]

shakti, chandibhavah, sraddha, iti shaktichatusthayam) ::: virya, sakti,Can.d.ibhava and sraddha: these constitute the sakti catus.t.aya.

Shat-sampat: Sixfold wealth, viz., Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana.

Shraddha ::: see sraddha and sraddha

sneha-hasyam ::: laughter of affection, an element of Mahalaks.mi sneha-hasyam bhava and a form of devihasya. snigdhat snigdhata a, tejah tejahslagha, kalyan.asraddha, premasamarthyam

snigdhata tejahslagha kalyanasraddha premasamarthyam iti cittasaktih ::: see these words separately

sraddha. ::: earnestness; faith; faith in the scriptures and the Guru; confidence or assurance that arises from personal experience

sraddha ::: enthusiastic faith.

sraddha ::: faith in the Divine; same as sraddha bhagavati. bhagavati svasakty svasaktyam

sraddha-mayoyam puruso yo yacchraddhah sa eva sah ::: this purusa is made of sraddha, whatever the straddha in him, he isthat and that is he.[Gita 17.3]

sraddha (shaktyam bhagawati cha, iti sraddha) ::: sraddha means faith in God and in his sakti (the formula of the last member of the sakti catus.t.aya).

sraddha (Shraddha) ::: [certain ceremonies held in honour of and for the benefit of dead relatives].

sraddha (Shraddha) ::: faith; will-to-believe; constituting belief.

sraddha (sraddha; çraddha) ::: faith; faith in the Divine (bhagavan), in sraddha his executive Power (sakti) and in the power within oneself (svasakti), the last member of the sakti catus.t.aya. sraddha sraddh

(sraddha swashaktyam) ::: faith in one"s own power (svasakti) as the power of the universal sakti manifested in oneself.

sraddha (swashaktyam sraddha) ::: faith in one"s own power as an expression of the universal sakti; same as sraddha svasaktyam. svayamprak svayamprakasa

sraddhavan bhajate ::: the one who has faith has love (for Me) . [Gita 6.47]

sraddhavan labhate jnanam ::: the one who has faith attains to knowledge. [Gita 4.39]

svasaktyaṁ bhagavati ca (swashaktyam bhagavati cha) ::: (faith) in svasaktyam one"s own power (svasakti) and in God (bhagavan). svasakty svasaktyam aṁ sraddha

tapatya ::: (in 1913-16) a form of tapas, sometimes associated with Mahakali bhava and with a "higher rudra intensity of knowledge, action, ananda", described in its true form as sasraddha sakti, a "selffulfilling force which is sure beforehand of its result", though there is also a "disinterested and instrumental Tapatya not depending on faith in the results"; an instance of the use of such a force; (in 1917-19) a form of intellectual / mental tapas intermediate between tapastya and tapata, defined as "the straining to know and fulfil" which, when desire is eliminated, remains "as an illegitimate prolongation and stress of what is received in the ideality . . . bringing false stress and falsification . of values".

telos [Greek] ::: end, completion. temperamental sraddh sraddha

The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or
   reference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments. The Self that is quiescent, at rest, vacant of things and happenings is a support and background to existence, a silent channel or a hypostasis of something Supreme: it is not itself the one entirely real existence, not itself the Supreme. The Eternal, the Supreme is the Lord and the all-originating Spirit. Superior to all activities and not bound by any of them, it is the source, sanction, material, efficient power, master of all activities. All activities proceed from this supreme Self and are determined by it; all are its operations, processes of its own conscious force and not of something alien to Self, some power other than the Spirit. In these activities is expressed the conscious Will or Shakti of the Spirit moved to manifest its being in infinite ways, a Will or Power not ignorant but at one with its own self-knowledge and its knowledge of all that it is put out to express. And of this Power a secret spiritual will and soul-faith in us, the dominant hidden force of our nature, is the individual instrument, more nearly in communication with the Supreme, a surer guide and enlightener, could we once get at it and hold it, because profounder and more intimately near to the Identical and Absolute than the surface activities of our thought powers. To know that will in ourselves and in the universe and follow it to its divine finalities, whatever these may be, must surely be the highest way and truest culmination for knowledge as for works, for the seeker in life and for the seeker in Yoga.
   Ref: CWSA Vol. 23-24, Page: 289-90

  "The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments.” *The Synthesis of Yoga

“The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments.” The Synthesis of Yoga

viryamiti ::: virya consists of. . . . viryamiti virya, sakti, can.d.ibhavah., sraddha, iti sakticatus.t.ayam (virya, virya,

viryam saktih candibhavah sraddha iti sakti-catustayam ::: see these words separately

yam yam tanum sraddhaya arcati ::: whatever form he worships with faith. [cf. Gita 7.21]

yo yacchraddhah sa eva sah ::: whatever is a man's faith (sraddha) , that he is. [Gita 17.3]

QUOTES [2 / 2 - 2 / 2]

KEYS (10k)

   2 Sri Aurobindo


1:Sraddha: the soul's belief in the Divine's existence, wisdom, power, love and grace.
   ~ Sri Aurobindo, Letters On Yoga - II,
2:In reality, thought is only a scout and pioneer; it can guide but not command or effectuate. The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments.
   ~ Sri Aurobindo, The Synthesis Of Yoga,


*** NEWFULLDB 2.4M ***

1:Sraddha: the soul's belief in the Divine's existence, wisdom, power, love and grace.
   ~ Sri Aurobindo, Letters On Yoga - II,
2:In reality, thought is only a scout and pioneer; it can guide but not command or effectuate. The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments.
   ~ Sri Aurobindo, The Synthesis Of Yoga,

IN CHAPTERS [158/158]

  138 Integral Yoga
   6 Yoga
   1 Philosophy

  151 Sri Aurobindo
   6 Sri Ramakrishna
   3 Nolini Kanta Gupta
   2 Sri Ramana Maharshi

  133 Record of Yoga
   6 The Synthesis Of Yoga
   6 Essays On The Gita
   5 The Gospel of Sri Ramakrishna
   3 Talks
   2 Letters On Yoga II
   2 Collected Works of Nolini Kanta Gupta - Vol 07

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)

1.2.08 - Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Faith is a general word = Sraddha - the soul's belief in the
  Divine's existence, wisdom, power, love and grace - confidence and trust are aspects of faith and results of it.

1.20 - Equality and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Finally, we must have a faith which no intellectual doubt can be allowed to disturb, Sraddhavan labhate jnanam. "The ignorant who has not faith, the soul of doubt goeth to perdition; neither this world, nor the supreme world, nor any happiness is for the soul full of doubts." In fact, it is true that without faith nothing decisive can be achieved either in this world or for possession of the world above, and that it is only by laying hold of some sure basis and positive support that man can attain any measure of terrestrial or celestial success and satisfaction and happiness; the merely sceptical mind loses itself in the void. But still in the lower knowledge doubt and scepticism have their temporary uses; in the higher they are stumbling-blocks: for there the whole secret is not the balancing of truth and error, but a constantly progressing realisation of revealed truth. In
  Equality and Knowledge

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  (2) Bhakti; and (3) Sraddha. Ichcha means satisfaction of bodily wants without attachment to the body (such as hunger and thirst and evacuation). Unless it is done meditation cannot progress. Bhakti and Sraddha are already known.
  D.: There are two kinds of desires - the baser and the nobler. Is it our duty to transmute the baser one to the nobler?

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  (2) Bhakti; and (3) Sraddha. Ichcha means satisfaction of bodily wants without attachment to the body (such as hunger and thirst and evacuation). Unless it is done meditation cannot progress. Bhakti and Sraddha are already known.
  D.: There are two kinds of desires - the baser and the nobler. Is it our duty to transmute the baser one to the nobler?
  M.: Grace is the Self. It is not manifest because of ignorance prevailing. With Sraddha, it will become manifest.
   Sraddha, Grace, Light, Spirit are all synonymous with the Self.

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: Grace is the Self. It is not manifest because of ignorance prevailing. With Sraddha, it will become manifest.
   Sraddha, Grace, Light, Spirit are all synonymous with the Self.

2.03 - THE MASTER IN VARIOUS MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "You are leading householders' lives. It is necessary for you to live in the company of holy men. First of all, the company of holy men; then Sraddha, faith in God.
  "How can people have reverence and faith in God if the holy men do not sing His name and glories? People respect a man if they know that in his family there have been royal ministers for three generations.

2.03 - The Supreme Divine, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The Gita here lays a great stress on the thought and state of mind at the time of death, a stress which will with difficulty be understood if we do not recognise what may be called the selfcreative power of the consciousness. What the thought, the inner regard, the faith, Sraddha, settles itself upon with a complete and definite insistence, into that our inner being tends to change. This tendency becomes a decisive force when we go to those higher spiritual and self-evolved experiences which are less dependent on external things than is our ordinary psychology, enslaved as that is to outward Nature. There we can see ourselves steadily becoming that on which we keep our minds fixed and to which we constantly aspire. Therefore there any lapse of the thought, any infidelity of the memory means always a retardation of the change or some fall in its process and a going back towards what we were before, - at least so long as we have not substantially and irrevocably fixed our new becoming. When we have done that, when we have made it normal to our experience, the memory of it remains self-existently because that now is the natural form of our consciousness. In the critical moment of passing

2.04 - ADVICE TO ISHAN, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The Master continued: "Do you know the meaning of dharma and adharma? Here dharma means religious acts enjoined by the scriptures, suchas charity, Sraddha, feeding the poor, and the like.
  "The performance of this dharma is called the path of karma. It is an extremely difficult path: it is very hard to act without motive. Therefore one is asked to pursue the path of devotion.
  "A man was performing the Sraddha ceremony at his house. He was feeding many people. Just then a butcher passed, leading a cow to slaughter. He could not control the animal and became exhausted. He said to himself: 'Let me go into that house and enjoy the feast of the Sraddha ceremony and streng then my body. Then I shall be able to drag the cow along.' So he carried out his intention. But when he killed the cow, the sin of the slaughter fell also on the performer of the Sraddha. That is why I say the path of devotion is better than the path of action."
  The Master entered his room accompanied by M. He was humming a song. The forceful words of renunciation that he had just spoken to Ishan found expression through its words. He sang the lines:

2.04 - The Secret of Secrets, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Nature is being unfolded before him. But intellectual clarity is not enough; he must see with the inner sight illumining his blind outward human vision, so that he may act with the consent of his whole being, with a perfect faith in all his members, Sraddha, with a perfect devotion to the Self of his self and the Master of his being and to the same Self of the world and Master of all being in the universe.
  All that has gone before laid the foundations of the knowledge or prepared its first necessary materials or scaffolding, but now the full frame of the structure is to be placed before his unsealed vision. All that is to come after will have its great importance because it will analyse parts of this frame, show in what this or that in it consists; but in substance the integral knowledge of the Being who is speaking to him is to be now unveiled to his eyes so that he cannot choose but see. What has gone before showed him that he is not bound fatally to the knot of the ignorance and egoistic action in which he had hitherto remained contented till its partial solutions sufficed no longer to satisfy his mind bewildered by the conflict of opposite appearances that make up the action of the world and his heart troubled by the entanglement of his works from which he feels himself unable to escape except by renunciation of life and works. He has been shown that there are two opposed ways of working and living, one in the ignorance of the ego, one in the clear self-knowledge of a divine being. He may act with desire, with passion, an ego driven by the qualities of the lower Nature, subject to the balance of virtue and sin, joy and sorrow, preoccupied with the fruits and consequences of his works, success and defeat, good result and evil result, bound on the world machine, caught up in a great tangle of action and inaction and perverse action which perplex the heart and mind and soul of man with their changing and contrary masks and appearances. But he is not utterly tied down to the works of the ignorance; he may do if he will the

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Men consecrate their life and works ordinarily to partial powers or aspects of the divine Existence as they see or conceive them - mostly powers and aspects that ensoul to them things prominent in Nature and man or else reflect to them their own humanity in a divine exceeding symbol. If they do this with faith, then their faith is justified; for the Divine accepts whatever symbol, form or conception of himself is present to the mind of the worshipper, yam yam tanum Sraddhaya arcati, as it is said elsewhere, and meets him according to the faith that is in him. All sincere religious belief and practice is really a seeking after the one supreme and universal Godhead; for he always is the sole master of man's sacrifice and askesis and infinite enjoyer of his effort and aspiration. However small or low the form of the worship, however limited the idea of the godhead, however restricted the giving, the faith, the effort to get behind the veil of one's own egoworship and limitation by material Nature, it yet forms a thread of connection between the soul of man and the All-soul and there is a response. Still the response, the fruit of the adoration and offering is according to the knowledge, the faith and the work and cannot exceed their limitations, and therefore from the point of view of the greater God-knowledge, which alone gives the entire truth of being and becoming, this inferior offering is not given according to the true and highest law of the sacrifice. It is not founded on a knowledge of the supreme Godhead in his integral
  IX. 20-22.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  This is a secret wisdom which one must hear from the seers who have seen the face of this Truth, have heard its word and have become one with it in self and spirit. "All the Rishis say this of thee and the divine seer Narada, Asita, Devala, Vyasa." Or else one must receive it from within by revelation and inspiration from the inner Godhead who lifts in us the blazing lamp of knowledge. Svayancaiva bravs.i me, "and thou thyself sayest it to me." Once revealed, it has to be accepted by the assent of the mind, the consent of the will and the heart's delight and submission, the three elements of the complete mental faith, Sraddha. It is so that Arjuna has accepted it; "all this that thou sayest, my mind holds for the truth." But still there will remain the need of that deeper possession in the very self of our being out from its most intimate psychic centre, the soul's demand for that inexpressible permanent spiritual realisation of which the mental is only a preliminary or a shadow and without which there cannot be a complete union with the Eternal.
  Now the way to arrive at that realisation has been given to Arjuna. And so far as regards the great self-evident divine principles, these do not baffle the mind; it can open to the idea of the supreme Godhead, to the experience of the immutable

2.21 - IN THE COMPANY OF DEVOTEES AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "When the mind is united with God, one sees Him very near, in one's own heart. But you must remember one thing. The more you realize this unity, the farther your mind is withdrawn from worldly things. There is the story of Vilwamangal in the Bhaktamala. He used to visit a prostitute. One night he was very late in going to her house. He had been detained at home by the Sraddha ceremony of his father and mother. In his hands he was carrying the food offered in the ceremony, to feed his mistress. His whole soul was so set upon the woman that he was not at all conscious of his movements. He didn't even know how he was walking. There was a yogi seated on the path, meditating on God with eyes closed. Vilwamangal stepped on him. The yogi became angry, and cried out: 'What? Are you blind? I have been thinking of God, and you step on my body!' 'I beg your pardon,' said Vilwamangal, 'but may I ask you something? I have been unconscious, thinking of a prostitute, and you are conscious of the outer world though thinking of God. What kind of meditation is that?' In the end Vilwamangal renounced the world and went away in order to worship God. He said to the prostitute: 'You are my guru. You have taught me how one should yearn for God.' He addressed the prostitute as his mother and gave her up."
  DR. SARKAR: "To address a woman as mother is the Tantrik form of worship."

2.24 - The Message of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Here it is necessary to state the Gita's view of the fundamental opposition on which like all Indian teaching it takes its position. This finding of the true self, this knowledge of the Godhead within us and all is not an easy thing; nor is it an easy thing either to turn this knowledge, even though seen by the mind, into the stuff of our consciousness and the whole condition of our action. All action is determined by the effective state of our being, and the effective state of our being is determined by the state of our constant self-seeing will and active consciousness and by its basis of kinetic movement. It is what we see and believe with our whole active nature ourselves to be and our relations with the world to mean, it is our faith, our Sraddha, that makes us what we are. But the consciousness of man is of a double kind and corresponds to a double truth of existence; for there is a truth of the inner reality and a truth of the outer appearance. According as he lives in one or the other, he will be a mind dwelling in human ignorance or a soul founded in divine knowledge.
  In its outer appearance the truth of existence is solely what we call Nature or Prakriti, a Force that operates as the whole law and mechanism of being, creates the world which is the object of our mind and senses and creates too the mind and senses as a means of relation between the creature and the objective world in which he lives. In this outer appearance man in his soul, his mind, his life, his body seems to be a creature of Nature differentiated from others by a separation of his body, life and mind and especially by his ego-sense - that subtle mechanism constructed for him that he may confirm and centralise his consciousness of all this strong separateness and difference. All in him, his soul of mind and its action as well as the functioning of his life and body, is very evidently determined by the law of his nature, cannot get outside of it, cannot operate otherwise. He attributes indeed a certain freedom to his personal will, the will of his ego; but that in reality amounts to nothing, since his ego is only a sense which makes him identify himself with the creation that Nature has made of him, with the varying mind and life and body she has constructed. His ego is itself a product of her workings, and as is the nature of his ego, so will be the nature of its will and

2.4.02 - Bhakti, Devotion, Worship, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  I was thinking [in writing Old forms may fall away] not of Pranam etc. which have a living value, but of old forms which persist although have no longer any valuee.g. Sraddha for the dead. Also here forms which have no relation to this Yoga for instance Christians who cling to the Christian forms or Mahomedans to the Namaz or Hindus to the Sandhyavandana in the old way soon find them either falling off or else an obstacle to the free development of their sadhana.

31.05 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Hosts of seers and saints had invoked the awakening dawn, but no sooner did Vivekananda utter, "Awake, Mother, awake," than India's power in its fullness manifested. Vivekananda's gift was the mantra of strength, of self-reliance, of self-power and self-control. Just a few words constitute his whole philosophy, all his magic - "No fear; Brahman am I. Fear not! Infinite is your courage, limitless your capacity. You are the very Brahman. Awake in the Being of the Brahman within you. Know who you are and what you are. You will blow off the illusion of attachment to the small and the petty, the sense of inferiority and incapability. Man's entire sadhana consists in kindling this fire of the Brahman, the flaming tongues of which will purify him by consuming all impurities in order to manifest the blazing forms of the Vast in whatever he does and creates. How shall this fire be kindled? By Sraddha,by the power of faith alone. A man becomes as is his faith. A man becomes whatever he has faith in."
   It was all due to Vivekananda that on the life-plane of India, in her mundane occupation, there entered faith in the self. And thus the fire of the Brahman lighted up.

33.16 - Soviet Gymnasts, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The round of sports and athletics over, the Soviet gymnasts expressed a desire to know more about us. That is, about the aims and ideals of the Ashram, the spiritual disciplines we follow and their rationale. You know, officially and in the world's eye the Soviet Union is atheistic and follows a materialist philosophy of life. God, soul, the beyond, or the higher worlds, in these things the new Russians of today have no faith, none. Their entire stress or Sraddhais on this world, this life, on the physical-vital-mental being whom they call Man.
   It was arranged that I should talk to the gymnasts. Following civilised traditions, this was to be a post-prandial session; that is, the conversation was to follow a rather sumptuous dinner: food before philosophy, as they say. But, no. The Soviet gymnasts were strict dietitians, extremely cautious and restrained in their food habit. When finally we met there were ten or twelve of them, three or four girls and the rest young men. Only the leader seemed slightly elderly. Their knowledge of English was almost nil. Russian was all they knew. When they used to train the Ashram children, funny situations would arise - for they had to express themselves mainly, sometimes vainly, through wordless hints and gestures. Anyway, one of the girls knew English fairly well and she acted as interpreter. Of her more later.

38.02 - Hymns and Prayers, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   Many wise and learned people ask what is the use of worrying over the problem of self-knowledge. To waste one's time in such abstruse discussion is madness, better to engage oneself in the more important subjects of worldly life and try to do good to the world. But the problem as to what are the things important in worldly life and in what way good will come to humanity, needs for its solution a knowledge of the self. As is one's knowledge so is one's goal. If one considers one's body as the self, then one will sacrifice all other reasonings and considerations for its sole satisfaction and thus become a selfish demon in human form. If one considers one's wife as the self, loves her as one's self then one becomes a slave to her, ready to die to please her, inflict pain upon others for the sake of her happiness, do harm to others in order to satisfy her desire. And if one considers one's country as the self then he may become a mighty patriot, perhaps leave behind- an immortal name and fame in history, but then one may reject all other ideas and ideals, injure and rob and enslave other countries. Again, if you consider God as your self and love Him as your self, then too it would be the same thing. For love means supreme vision: if I am a yogi, full of love for the Divine, if I am a man of action acting desirelessly, then I shall be able to possess a power, a knowledge or joy beyond the reach of the common man. And finally, if I consider the indefinable Supreme Reality (Brahman) as the self then I may attain the sovereign peace and dissolution. As is one's faith, so one becomes yo yat Sraddha sa eva sah. Mankind has all along been pursuing a development: it started with a small objective in view, then through comparatively greater ones it realised the highest transcendent reality. Finally it is now entering its goal, the supreme status of the Divine. There was an age when mankind was solely preoccupied with the body; the cultivation of the body was the law of the age. That was the way to Good in that age even if it meant depreciating all other laws. Otherwise the body, as it is the means and the foundation for the fulfilment of the law of the being (dharma); would not achieve the required development. Similarly there was another age in which the family and yet another in which the clan became the object of development as in modern times it is the nation that is the objective. However, the highest, the transcendent objective is the Supreme Lord or the Divine. The Divine is the real, the supreme self of all, therefore the real, the supreme objective. So the Gita says, "abandon all laws, remember me alone." All laws are harmonised in God. If you follow Him, He takes charge of you, makes you His instrument and works for the sovereign welfare and happiness of your family, your clan, your nation and the whole of humanity.
   Even if the objective be the same, different seekers having different natures, the way also differs in each case. One important way for realising the Divine is through prayers and hymns. But this is not suitable for everybody. One who follows the path of knowledge takes to meditation and concentration. For the worker, dedication of works is the best way. Prayers and hymns form a limb of devotion; even 'then it is not the highest limb; for unqualified love is the highest perfection of devotion. That love can realise God's true self through hymns and prayers and then, transcending their necessity, merges itself in God's self-enjoyment. And yet there is hardly a man of devotion who can do without hymns and prayers. When there is no need of the process and practice (sadhana) even then the heart wells out in hymns and prayers. Only one has to remember that the way is not the objective and my way may not be another's. Many men of devotion have this notion that one who does not take to hymns and prayers, who does not take delight in them, is not a spiritual man (one following the true law). This is a sign of error and narrowness. Buddha did not indulge in hymns and prayers but who would declare that Buddha is unspiritual? Hymns and prayers have developed for the practice of devotion.

4.10 - The Elements of Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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.
  But so long as this development takes place only on the highest level of our normal nature, we may have a reflected and limited image of perfection translated into the lower terms of the soul in mind, life and body, but not the possession of the divine perfection in the highest terms possible to us of the divine Idea and its Power. That is to be found beyond these lower principles in the supramental gnosis; therefore the next step of perfection will be the evolution of the mental into the gnostic being. This evolution is effected by a breaking beyond the mental limitation, a stride upward into the next higher plane or region of our being hidden from us at present by the shining lid of the mental reflections and a conversion of all that we are into the terms of this greater consciousness. In the gnosis itself, vijnana, there are several gradations which open at their highest into the full and infinite Ananda. The gnosis once effectively called into action will progressively take up all the terms of intelligence, will, sense-mind, heart, the vital and sensational being and translate them by a luminous and harmonising conversion into a unity of the truth, power and delight of a divine existence. It will lift into that light and force and convert into their own highest sense our whole intellectual, volitional, dynamic, ethical, aesthetic, sensational, vital and physical being. It has the power also of overcoming physical limitations and developing a more perfect and divinely instrumental body. Its light opens up the fields of the superconscient and darts its rays and pours its luminous flood into the subconscient and enlightens its obscure hints and withheld secrets. It admits us to a greater light of the Infinite than is reflected in the paler luminosity even of the highest mentality. While it perfects the individual soul and nature in the sense of a diviner existence and makes a full harmony of the diversities of our being, it founds all its action upon the Unity from which it proceeds and takes up everything into that Unity. Personality and impersonality, the two eternal aspects of existence, are made one by its action in the spiritual being and Nature body of the Purushottama.

4.14 - The Power of the Instruments, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Most men are not conscious of this pranic force in the body or cannot distinguish it from the more physical form of energy which it informs and uses for its vehicle. But as the consciousness becomes more subtle by practice of Yoga, we can come to be aware of the sea of pranic shakti around us, feel it with the mental consciousness, concretely with a mental sense, see its courses and movements, and direct and act upon it immediately by the will. But until we thus become aware of it, we have to possess a working or at least an experimental faith in its presence and in the power of the will to develop a greater comm and and use of this Prana force. There is necessary a faith, Sraddha, in the power of the mind to lay its will on the state and action of the body, such as those have who heal disease by faith, will or mental action; but we must seek this control not only for this or any other limited use, but generally as a legitimate power of the inner and greater over the outer and lesser instrument. This faith is combated by our past habits of mind, by our actual normal experience of its comparative helplessness in our present imperfect system and by an opposing belief in the body and physical consciousness. For they too have a limiting Sraddha of their own which opposes the idea in the mind when it seeks to impose on the system the law of a higher yet unattained perfection. But as we persist and find this power giving evidence of itself to our experience, the faith in the mind will be able to found itself more firmly and grow in vigour and the opposing faith in the body will change, admit what it first denied and not only accept in its habits the new yoke but itself call for this higher action. Finally we shall realise the truth that this being we are is or can become whatever it has the faith and will to be, -- for faith is only a will aiming at greater truth, -- and cease to set limits to our possibility or deny the potential omnipotence of the Self in us, the divine Power working through the human instrument. That however, at least as a practical force, comes in at a later stage of high perfection.
  The Prana is not only a force for the action of physical and vital energy, but supports also the mental and spiritual action. Therefore the full and free working of the pranic shakti is required not only for the lower but still necessary use, but also for the free and full operation of mind and supermind and spirit in the instrumentality of our complex human nature. That is the main sense of the use of exercises of Pranayama for control of the vital force and its motions which is so important and indispensable a part of certain systems of Yoga. The same mastery must be got by the seeker of the integral Yoga; but he may arrive at it by other means and in any case he must not be dependent on any physical or breathing exercise for its possession and maintenance, for that will at once bring in a limitation and subjection to prakriti. Her instrumentation has to be used flexibly by the Purusha, but not to be a fixed control on the Purusha. The necessity of the pranic force, however, remains and will be evident to our self-study and experience. It is in the Vedic image the steed and conveyance of the embodied mind and will, vahana. If it is full of strength and swiftness and a plenitude of all its powers, then the mind can go on the courses of its action with a plenary and unhampered movement. But if it is lame or soon tired or sluggish or weak, then an incapacity is laid on the effectuation of the will and activity of the mind. The same rule holds good of the supermind when it first comes into action. There are indeed states and activities in which the mind takes up the pranic shakti into itself and this dependence is not felt at all; but even then the force is there, though involved in the pure mental energy. The supermind, when it gets into full strength, can do pretty well what it likes with the pranic shakti, and we find that in the end this life power is transformed into the type of a supramentalised Prana which is simply one motor power of that greater consciousness. But this belongs to a later stage of the siddhi of the Yoga.

4.18 - Faith and shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The three parts of the perfection of our instrumental nature of which we have till now been reviewing the general features, the perfection of the intelligence, heart, vital consciousness and body, the perfection of the fundamental soul powers, the perfection of the surrender of our instruments and action to the divine. shakti, depend at every moment of their progression on a fourth power that is covertly and overtly the pivot of all endeavour and action, faith, Sraddha. The perfect faith is an assent of the whole being to the truth seen by it or offered to its acceptance, and its central working is a faith of the soul in its own will to be and attain and become and its idea of self and things and its knowledge, of which the belief of the intellect, the heart's consent and the desire of the life mind to possess and realise are the outward figures. This soul faith, in some form of itself, is indispensable to the action of the being and without it man cannot move a single pace in life, much less take any step forward to a yet unrealised perfection. It is so central and essential a thing that the Gita can justly say of it that whatever is a man's Sraddha, that he is, yo yacchraddhah sa eva sah, and, it may be added, whatever he has the faith to see as possible in himself and strive for, that he can create and become. There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as faith in God and the shakti, faith in the presence and power of the Divine in us and the world, a faith that all in the world is the working of one divine shakti, that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and that by a firm and strong dependence on and a total self-surrender to the Divine and to his shakti in us we can attain to oneness and freedom and victory and perfection.
  The enemy of faith is doubt, and yet doubt too is a utility and necessity, because man in his ignorance and in his progressive labour towards knowledge needs to be visited by doubt, otherwise he would remain obstinate in an ignorant belief and limited knowledge and unable to escape from his errors. This utility and necessity of doubt does not altogether disappear when we enter on the path of Yoga. The integral Yoga aims at a knowledge not merely of some fundamental principle, but a knowing, a gnosis which will apply itself to and cover all life and the world action, and in this search for knowledge we enter on the way and are accompanied for many miles upon it by the mind's unregenerated activities before these are purified and transformed by a greater light: we carry with us a number of intellectual beliefs and ideas which are by no means all of them correct and perfect and a host of new ideas and suggestions meet us afterwards demanding our credence which it would be fatal to seize on and always cling to in the shape in which they come without regard to their possible error, limitation or imperfection. And indeed at one stage in the Yoga it becomes necessary to refuse to accept as definite and final any kind of intellectual idea or opinion whatever in its intellectual form and to hold it in a questioning suspension until it is given its right place and luminous shape of truth in a spiritual experience enlightened by supramental knowledge. And much more must this be the case with the desires or impulsions of the life mind, which have often to be provisionally accepted as immediate indices of a temporarily necessary action before we have the full guidance, but not always clung to with the soul's complete assent, for eventually all these desires and impulsions have to be rejected or else transformed into and replaced by impulsions of the divine will taking up the life movements. The heart's faith, emotional beliefs, assents are also needed upon the way, but cannot be always sure guides until they too are taken up, purified, transformed and are eventually replaced by the luminous assents of a divine Ananda which is at one with the divine will and knowledge. In nothing in the lower nature from the reason to the vital will can the seeker of the Yoga put a complete and permanent faith, but only at last in the spiritual truth, power, Ananda which become in the spiritual reason his sole guides and luminaries and masters of action.
  And yet faith is necessary throughout and at every step because it is a needed assent of the soul and without this assent there can be no progress. Our faith must first be abiding in the essential truth and principles of the Yoga, and even if this is clouded in the intellect, despondent in the heart, outwearied and exhausted by constant denial and failure in the desire of the vital mind, there must be something in the innermost soul which clings and returns to it, otherwise we may fall on the path or abandon it from weakness and inability to bear temporary defeat, disappointment, difficulty and peril. In the Yoga as in life it is the man who persists unwearied to the last in the face of every defeat and disillusionment and of all confronting, hostile and contradicting events and powers who conquers in the end and finds his faith justified because to the soul and shakti in man nothing is impossible. And even a blind and ignorant faith is a better possession than the sceptical doubt which turns its back on our spiritual possibilities or the constant carping of the narrow pettily critical uncreative intellect, asuya, which pursues our endeavour with a paralysing incertitude. The seeker of the integral Yoga must however conquer both these imperfections. The thing to which he has given his assent and set his mind and heart and will to achieve, the divine perfection of the whole human being, is apparently an impossibility to the normal intelligence, since it is opposed to the actual facts of life and will for long be contradicted by immediate experience, as happens with all far-off and difficult ends, and it is denied too by many who have spiritual experience but believe that our present nature is the sole possible nature of man in the body and that it is only by throwing off the earthly life or even all individual existence that we can arrive at either a heavenly perfection or the release of extinction. In the pursuit of such an aim there will for long be plenty of ground for the objections, the carpings, asuya, of that ignorant but persistent criticising reason which founds itself plausibly on the appearances of the moment, the stock of ascertained fact and experience, refuses to go beyond and questions the validity of all indices and illuminations that point forward; and if he yields to these narrow suggestions, he will either not arrive or be seriously tampered and long delayed in his journey. On the other hand, ignorance and blindness in the faith are obstacles to a large success, invite much disappointment and disillusionment, fasten on false finalities and prevent advance to greater formulations of truth and perfection. The shakti in her workings will strike ruthlessly at all forms of ignorance and blindness and all even that trusts wrongly and superstitiously in her, and we must be prepared to abandon a too persistent attachment to forms of faith and cling to the saving reality alone. A great and wide spiritual and intelligent faith, intelligent with the intelligence of that larger reason which assents to high possibilities, is the character of the Sraddha needed for the integral Yoga.
  This Sraddha -- the English word faith is inadequate to express it -- is in reality an influence from the supreme Spirit and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding. And that which receives the influence and answers to the call is not so much the intellect, the heart or the life mind, but the inner soul which better knows the truth of its own destiny and mission. The circumstances that provoke our first entry into the path are not the real index of the thing that is at work in us. There the intellect, the heart, or the desires of the life mind may take a prominent place, or even more fortuitous accidents and outward incentives; but if these are all, then there can be no surety of our fidelity to the call and our enduring perseverance in the Yoga. The intellect may abandon the idea that attracted it, the heart weary or fail us, the desire of the life mind turn to other objectives. But outward circumstances are only a cover for the real workings of the spirit, and if it is the spirit that has been touched, the inward soul that has received the call, the Sraddha will remain firm and resist all attempts to defeat or slay it. It is not that the doubts of the intellect may not assail, the heart waver, the disappointed desire of the life mind sink down, exhausted on the wayside. That is almost inevitable at times, perhaps often, especially with us, sons of an age of intellectuality and scepticism and a materialistic denial of spiritual truth which has not yet lifted its painted clouds from the face of the sun of a greater reality and is still opposed to the light of spiritual intuition and inmost experience. There will very possibly be many of those trying obscurations of which even the Vedic Rishis so often complained, "long exiles from the light", and these may be so thick, the night on the soul may be so black that faith may seem utterly to have left us. But through it all the spirit within will be keeping its unseen hold and the soul will return with a new strength to its assurance which was only eclipsed and not extinguished, because extinguished it cannot be when once the inner self has known and made its resolution.747 The Divine holds our hand through all and if he seems to let us fall, it is only to raise us higher. This saving return we shall experience so often that the denials of doubt will become eventually impossible and, when once the foundation of equality is firmly established and still more when the sun of the gnosis has risen, doubt itself will pass away because its cause and utility have ended.
  Moreover, not only a faith in the fundamental principle, ideas, way of the Yoga is needed, but a day to day working faith m the power in us to achieve, in the steps we have taken on the way, in the spiritual experiences that come to us, in the intuitions, the guiding movements of will and impulsion, the moved intensities of the heart and aspirations and fulfilments of the life that are the aids, the circumstances and the stages of the enlarging of the nature and the stimuli or the steps of the soul's evolution. At the same time it has always to be remembered that we are moving from imperfections and ignorance towards light and perfection, and the faith in us must be free from attachment to the forms of our endeavour and the successive stages of our realisation. There is not only much that will be strongly raised in us in order to be cast out and rejected, a battle between the powers of ignorance and the lower nature and the higher powers that have to replace them, but experiences, states of thought and feeling, forms of realisation that are helpful and have to be accepted on the way and may seem to us for the time to be spiritual finalities, are found afterwards to be steps of transition, have to be exceeded and the working faith that supported them withdrawn in favour of other and greater things or of more full and comprehensive realisations and experiences, which replace them or into which they are taken up in a completing transformation. There can be for the seeker of the integral Yoga no clinging to resting-places on the road or to half-way houses; he cannot be satisfied till he has laid down all the great enduring bases of his perfection and broken out into its large and free infinities, and even there he has to be constantly filling himself with more experiences of the Infinite. His progress is an ascent from level to level and each new height brings in other vistas and revelations of the much that has still to be done, bhuri kartvam, till the divine shakti has at last taken up all his endeavour and he has only to assent and participate gladly by a consenting oneness in her luminous workings. That which will support him through these changes, struggles, transformations which might otherwise dishearten and baffle, -- for the intellect and life and emotion always grasp too much at things, fasten on premature certitudes and are apt to be afflicted and unwilling when forced to abandon that on which they rested, --is a firm faith in the shakti that is at work and reliance on the guidance of the Master of the Yoga whose wisdom is not in haste and whose steps through all the perplexities of the mind are assured and just and sound, because they are founded on a perfectly comprehending transaction with the necessities of our nature.
  A constant Sraddha, faith, assent of the heart and the life too are indispensable. But while we are in the lower nature the heart's assent is coloured by mental emotion and the life movements are accompanied by their trail of perturbing or straining desires, and mental emotion and desire tend to trouble, alter more or less grossly or subtly or distort the truth, and they always bring some limitation and imperfection into its realisation by the heart and life. The heart too when it is troubled in its attachments and its certitudes, perplexed by throw-backs and failures and convictions of error or involved in the wrestlings which attend a call to move forward from its assured positions, has its draggings, wearinesses, sortowings, revolts, reluctances which hamper the progress. It must learn a larger and surer faith giving in the place of the mental reactions a calm or a moved spiritual acceptance to the ways and the steps of the shakti which is in its nature the assent of a deepening Ananda to all necessary movements and a readiness to leave old moorings and move always forwards towards the delight of a greater perfection. The life mind must give its assent to the successive motives, impulsions, activities of the life imposed on it by the guiding power as aids or fields of the development of the nature and to the successions also of the inner Yoga, but it must not be attached or call a halt anywhere, but must always be prepared to abandon old urgency and accept with the same completeness of assent new higher movements and activities, and it must learn to replace desire by a wide and bright Ananda in all experience and action. The faith of the heart and the life mind, like that of the intelligence, must be capable of a constant correction, enlarging and transformation.
  This faith is essentially the secret Sraddha of the soul, and it is brought more and more to the surface and there satisfied, sustained and increased by an increasing assurance and certainty of spiritual experience. Here too the faith in us must be unattached, a faith that waits upon Truths and is prepared to change and enlarge its understanding of spiritual experiences, to correct mistaken or half true ideas about them and receive more enlightening interpretations, to replace insufficient by more sufficient intuitions, and to merge experiences that seemed at the time to be filial and satisfying in more satisfying combinations with new experience and greater largenesses and transcendences. And especially in the psychical and other middle domains there is a very large room for the possibility of misleading and often captivating error, and here even a certain amount of positive scepticism has its use and at all events a great caution and scrupulous intellectual rectitude, but not the scepticism of the ordinary mind which amounts to a disabling denial. In the integral Yoga psychical experience, especially of the kind associated with what is often called occultism and savours of the miraculous, should be altogether subordinated to spiritual truth and wait upon that for its own interpretation, illumination and sanction. But even in the purely spiritual domain, there are experiences which are partial and, however attractive, only receive their full validity, significance or right application when we can advance to a fuller experience. And there are others which are in themselves quite valid and full and absolute, but if we confine ourselves to them, will prevent other sides of the spiritual truth from manifestation and mutilate the integrality of the Yoga. Thus the profound and absorbing quietude of impersonal peace which comes by the stilling of the mind is a thing in itself complete and absolute, but if we rest in that alone, it will exclude the companion absolute, not less great and needed and true, of the bliss of the divine action. Here too our faith must be an assent that receives all spiritual experience, but with a wide openness and readiness for always more light and truth, an absence of limiting attachment and no such clinging to forms as would interfere with the forward movement of the shakti towards the integrality of the spiritual being, consciousness, knowledge, power, action and the wholeness of the one and the multiple Ananda.
  The faith demanded of us both in its general principle and its constant particular application amounts to a large and ever increasing and a constantly purer, fuller and stronger assent of the whole being and all its parts to the presence and guidance of God and the shakti. The faith in the shakti, as long as we are not aware of and filled with her presence, must necessarily be preceded or at least accompanied by a firm and virile faith in our own spiritual will and energy and our power to move successfully towards unity and freedom and perfection. Man is given faith in himself, his ideas and his powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering to the altar of the Spirit. This spirit, says the Scripture, is not to be won by the weak, nayam atma balahinena labhyah. All paralysing self-distrust has to be discouraged, all doubt of our strength to accomplish, for that is a false assent to impotence, an imagination of weakness and a denial of the omnipotence of the spirit. A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty and to yield to the sense of inability is for the seeker of the integral Yoga a non-sense, for his object is a development of a perfection that is there already, latent in the being, because man carries the seed of the divine life in himself, in his own spirit, the possibility of success is involved and implied in the effort and victory is assured because behind is the call and guidance of an omnipotent power. At the same time this faith in oneself must be purified from all touch of rajasic egoism and spiritual pride. The Sadhaka should keep as much as possible in his mind the idea that his strength is not his own in the egoistic sense but that of the divine universal shakti and whatever is egoistic in his use of it must be a cause of limitation and in the end an obstacle. The power of the divine universal shakti which is behind our aspiration is illimitable, and when it is rightly called upon it cannot fail to pour itself into us and to remove whatever incapacity and obstacle, now or later; for the times and durations of our struggle while they depend at first, instrumentally and in part, on the strength of our faith and our endeavour, are yet eventually in the hands of the wisely determining secret Spirit, alone the Master of the Yoga, the Ishwara.
  And behind her is the Ishwara and faith in him is the most central thing in the Sraddha of the integral Yoga. This faith we must have and develop to perfection that all things are the workings under the universal conditions of a supreme self-knowledge and wisdom, that nothing done in us or around us is in vain or without its appointed place and just significance, that all things are possible when the Ishwara as our supreme Self and Spirit takes up the action and that all that has been done before and all that he will do hereafter was and will be part of his infallible and foreseeing guidance and intended towards the fruition of our Yoga and our perfection and our life work. This faith will be more and more justified as the higher knowledge opens, we shall begin to see the great and small significances that escaped our limited mentality and faith will pass into knowledge. Then we shall see beyond the possibility of doubt that all happens within the working of the one Will and that that will was also wisdom because it develops always the true workings in life of the self and nature. The highest state of the assent, the Sraddha of the being will be when we feel the presence of the Ishwara and feel all our existence and consciousness and thought and will and action in his hand and consent in all things and with every part of our self and nature to the direct and immanent and occupying will of the Spirit. And that highest perfection of the Sraddha will also be the opportunity and perfect foundation of a divine strength: it will base, when complete, the development and manifestation and the works of the luminous supramental shakti.
  author class:Sri Aurobindo

5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
   a suitable time for Sraddha :
   Kusha grass.

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
     Sraddha: Faith.
     Sraddha: A religious ceremony in which food and drink are offered to deceased relatives.
    Sri: Used as a prefix to the name of a Hindu man, corresponding to Mr.

r1912 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Lipi. Knowledge. earlier in the morningfulfilled by the development of this increasing habit of right-perception in the thought. The possibilities of the lila are being included in this habit of right-perception; for the type & possibilities of the Yoga have long been fixed and are now being translated into actualities. The type of the lila has been fixed, the possibilities fixed in generality are now being fixed in minute detail,a process that was unnecessary in the Yoga,but the actualisation is still remote. Actuality can only be fixed after upalabdhi & the establishment of Sraddha.
   Sraddha is established with regard to the predictions of progress in the Yoga by the correctness of the lipi; there is no Sraddha with regard to predictions of eventualities in the lila.
   Drishti. 8 & the tracing of the walls of a prison. That is, the utthapana is still detained in the prison of physical tamas.

r1912 01 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Nothing is as yet final in the sense of being unbreachable except Sraddha in the Yoga minus the physical saundaryam, a certain fluency of the new thought, a general freedom from any pronounced contradiction of the first two chatusthayas ( Sraddha in the Adesha and the daivashakti excepted) and an imperfect activity, very meagre but constant, of the third chatusthaya.
   Lipi. satiety several times repeated.
   The morning has been chiefly devoted to the taking entire possession by the personality of the Ishwara of the thought-expression and the removal of all restraints or government of the thought by the Shakti. The thought has also taken into itself the history of past ages, but is not yet as perfect in that province as in ordinary thought. The nature of the siddhi, as was recently more than once predicted by the Vani, approximates to the sadhan in the jail and is indeed in its nature the same sadhan, without its intensity, passing into siddhi. Sraddha is wanting or deficient.The lipi 8 has been frequent yesterday & was confirmed this morning. The elementary utthapana is once more triumphant over the denial of utthapana though still hampered by sukshma klanti and a strong return of the denial of anima. Walking from 6.20 to 7.35 and again from 8.5 to 10.8. No weariness in the body, the attempts of weariness to return being successfully rejected, but stiffness in the lower limbs & negative electrical ache, sukshma & slightly sthula, in the upper part of the body.The lipis 3 confirmed in the morning & 6 have also been frequent. Arogya is reasserting itself but not yet reestablished in possession of the body. The rupadrishti is still vague & blurred though often stable; perfect images come, but, except the prakashamaya, do not wholly or stably materialise.
   2.2 pm
   The power of aisvaryam has greatly increased in the matters of siddhi, producing a much more rapid and spontaneous effect even in things physical than ever formerly. The satyadarshanam with regard to surrounding incidents, suspended for a time, has returned more powerful than when it was suspended but is still hampered by movements of buddha tapas, the one powerful obstacle now to the jnanam, but the power is that of soulless matter, inert and obstructive. A similar suspension of the clear rupadrishti & to some extent of the lipi has been also removed; the prakasha rupas are of great perfection, though not always vivid, and of all kinds and in answer to the aishwaryam is showing colours, red, violet, blue etc. Chhayaprakasha is also often very perfect. Chhaya is becoming perfect, but still shows stability in imperfection, but some instability in perfection. Other rupas are rare and unstable.The mastery of the system by the Ishwara is now almost complete, though still of a moderate intensity & force. The second chatusthaya & the nature & realisation of the Shakti Jiva, marked by the appearance of the lipi 11 (Kali), are growing more rounded and permanently real to the consciousness. Sraddha is increasing but falters before anupalabdhi. The movements of the [ ]1 vani & thought, which have become one, of the perceptions & the lipi & drishti seem now to be justified by the event and more & more precise and accurate.
   Standing & walking 6.35 to 7.35. and again from 9.20 to 11.20. Altogether 12 hours out of 16. Sleep from 3.10 to 6.40. Ananda in all outward things and the established sense of the one Personality in all. Certain defects in the thought perception appeared towards the close of the day. Safety was confirmed to the trikaldrishti, not by events.

r1912 01 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The progress of the siddhi today was greatly curbed by another attack of the asiddhi, but the asiddhi has no longer much power over the mind and feelings; all it can do is to affect the Sraddha, obscure hamper or suspend the siddhis of the third chatusthaya and bring about some reaction in the fourth.During the morning remnants of sleep-tendency and some lowering of the elementary utthapana helped the asiddhi. Walking from 9 to 12.10. Samadhi in the afternoon, very deep and full of all kinds of drishti & lipi, but very confused and only towards the end sometimes helped by vijnana activity. Walked from 5.20 to 8.20. The utthapana does not fail, but is not intense and powerful as before. There is no positive weariness, but in the afternoon there was a general depression of activity. During the exertion pain & stiffness do not show themselves or very slightly, nor even afterwards, only when the exertion has been suspended for some time. Their hold even when manifest is not great. Occasionally they fill the sukshma body & manifest if there is a pause in the activity.Roga was strong today, nevertheless it yields to the aishwaryam without being removed entirely. The activity is excess of vayu with a slight element of tejasic, jalamaya & parthiva action, but the results are dull and feeble compared with former manifestations. Other rogas can no longer make any impression on the system. Ananda of the nature of rati is becoming stable & permanent even in condition & event, as well as in all vishaya, action, movement etc. The personality is now habitually manifest in all things and persons; but is not always remembered. Trikaldrishti was largely inhibited, but reappeared towards the close of the day without recovering complete exactitude except occasionally. Assurance of safety given from outside. The most important development was the confirmation of raudrananda, pain being now invariably attended with pleasure. Formerly only the dull kinds of pain had this attribute, but now it has extended to those which are acute, although the intensity has not yet gone in experience beyond a certain degree. This development has been persistently predicted recently by the ever recurrent rupa of the bee, wasp or hornet. Rupas are now often distinct, stable & perfect on the background as well as in the akasha, but have not advanced otherwise. Sleep 11.45 to 6.45

r1912 01 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Exercise of elementary utthapana from 6.50 to 12.0 noon. Interval of about 10 minutes at 7.30standing twice for reading the papers, once for two or three minutes conversation. Some attempt at failure of utthapana about 10.15 removed entirely by the three minutes standing, and again after 11. removed of itself. The body is ceasing to be affected with depression by the defect of anima, itself now much reduced in its stress, even after discontinuation of activity. The lipi 8 is persistent and points to the early perfection of elementary utthapana by the removal of all nirveda, klanti or necessity of change of occupation for body or mind.The thought, expression & perception, are entirely liberated from interference of the mind or from watch by the mind except to a slight extent in the immediate trikaldrishti. Thought, trikaldrishti, vyaptiprakamya; all the elements of jnanam, now act freely & rapidly and with a predominant, though not perfect accuracy. Even the general thought in the minds of others is perceived frequently & has been repeatedly proved. Sraddha in the Yoga is acquiring tejas because now supported by the activity of the jnanam, but in the adesha is not yet existent, though prepared to emerge on the first decisive upalabdhi.Rati in all things except roga is now the rule, & is generally the rati of ananda.A dull nausea has been persistent all the morning, but does not interfere with the appetite or disturb the prana. More has been eaten today than ordinarily & with full rati of food. The lipi & rupas are preparing frequency.Sattwa has finally disappeared and now only touches from time to time as rajas did in its last stage. Tamas has been eliminated, except the a Sraddha, but still attacks though feebly & with a much diminished heaviness.False vijnanam persists, but is losing its insistence & activity.
   Tamas, after a strong attack in the evening, was finally expelled, except in the body, and now survives only in ineffective touches; but the uncertainty of a Sraddha remains,eliminated with regard to the Yoga, occasionally reviving with regard to the rapidity of the siddhi, easily sliding into actual sanshaya with regard to the adesha. Exercise of utthapana from 2.25 to 3.55 and from 6 to 7.30. The defect of anima gives trouble still after rest, but, although constantly recurrent, is deprived of continuous persistence. Sleep seven hours

r1912 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The lipi After dinner the siddhi will take a new turn, came in the afternoon & was fulfilled duly like the script of the morning. The new turn proved to be the final establishment of the first chatusthaya where it was still weak (in the hasyam or active atmaprasada) and its independence even in the annamaya prakriti & its last outworks of favourable & unfavourable happening (mangalam & amangalam). There are a few recesses of environing material mind in which sensitiveness to the apriyam survives feebly, but these touches have only a brief persistence. The second chatusthaya is preparing its liberation in the defective points (kalyana Sraddha, faith in the adesha, ishwarabhava, etc), but as yet only the Sraddha in the yoga siddhi is decisively fulfilled. The reason in the annamaya mind opposes the perfect Sraddha, the damyam in the annamaya temperament opposes the ishwarabhava.
   MS have

r1912 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   5) Kali Krishna (finality of mental dasyam and Sraddha in the guidance,not in the truth of everything stated.)
   6) Karma & kama increase.
   In the trikaldrishti freedom of movement and the frequency of the sruti (which occupies at present all the means of knowledge along with the smriti) are now established, unhampered by the purely provisional nature of the Sraddha conceded. This Sraddha proceeds from the imagination, heart & general judgment but is refused by the buddhi which trusts only the smriti & drishti, where there is no prominence of sruti. Prakamya-vyapti is strong & frequently or even generally justified. The powers are not yet acting noticeably.
   Lipi (earlier). In four days trikaldrishti will be perfect.

r1912 07 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ananda has been restored, but certainty in the Sraddha is at a low ebb & the tamasic intelligence finds still plenty of justification. Today the usual daily programme will not be given. The sixth chatusthaya will now be made permanently manifest in all its parts as a single whole, though not yet a perfect whole; still intensity alone will be wanting. The literary work will in all its parts be brought to a regular activity during the next few days. Outward work will commence in the same interval. The third chatusthaya in the next three days will be liberated from pettiness & want of force, the fourth rise above the tamasic obstruction.
   The doing of work in larger masses has begun this morning with the Rigveda. More of this collection of material will be done today, without interfering with other work.

r1912 10 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The second chatusthay is imperfectly founded in Sraddha; the third yet insecure, deficient in sani; the fourth not yet established; the fifth only incipient. The next movement of the siddhi will be to bring sani into the third chatusthaya; to establish the fourth; to develop the fifth.

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 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A period of resistance & denial, ending in revolt, is over now (4.30 pm) & the dasyam emerges from it perfected. The dasyam being perfected, the internal ananda will become stable, subject only to depression by the imperfect Sraddha, & the tejas permanently reestablish itself. Knowledge & Power will follow as the result of consistent tejas & saundaryam as the result of physical ananda. The whole will be summed up in Bhoga & Amritam.
   The demand that Krishna should gratify the Nature, has disappeared in the last crisis & it was the only demand left,the demand for satya & siddhi. The literary work is now being done, faultlessly in manner, faultlessly in substance, almost without fault in style. This perfection must be extended by the involved method to all other parts of the karma.

r1912 11 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The dasyam and internal ahaituka ananda being now permanently assured, the tejas has to be made equally firm and continuous. For this purpose the Sraddha has to be perfectly restored and this must first be done in the trikaldrishti, aishwarya & ishita. These must be made infallible. At present the perception of possibilities interferes with the perception of actualities which would otherwise be perfect. The aishwaryaprayoga is now free of false tejas & the only obstacle is the sluggishness of the Akasha. From today both trikaldrishti & shakti will become infallible, although there will be returns & survivals for a time of error & failure.

r1912 11 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   None of these four directions have been fulfilled. There is an attempt to adhere to them, but it is combated always by the experience of asiddhi. The establishment of intellectual infallibility which seemed assured at one time by the fulfilment of the intellectual perceptions & the right placing, accompanied with definite proofs, of that which was misplaced has been followed by a strong disillusionment which challenges the whole foundation of the theory as a self-delusion. While the existence of a perfectly accurate trikaldrishti, perceiving truth past, present & future even to exact time, place & circumstance has been put beyond all dispute, the fact that what seems to be precisely the same movement brings error & failure, clouds the whole issue & is being dwelt on in order to break down Sraddha. For where is the use of trikaldrishti & aishwarya when one can never be certain whether a perception is trikaldrishti or false intuition, the perception of an actuality or a possibility, the perception of that which will be or the perception of something that someone else thinks of doing or looks at as a possibility, or whether an expense of will will bring a favourable or perverse result? The doubt comes to be one of Gods guidance & the reality of the Adesha. The science of Yoga is justified, but the idea of the personal mission seems to be convicted of essential falsity. Meanwhile the particular siddhis established maintain themselves ordinarily, but do not progress. Only the sahitya proceeds smoothly & seems to develop in security.

r1912 11 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today a number of prayogas seem to be in course of being fulfilledeg. Chatalja; Turkish resistance in Macedonia; action of the Triple Alliance. Today also the trikaldrishti has been almost infallibly accurate. The cloud has disappeared, and the siddhi except in the body is once more active. In the karma evidence has been given of effectuality of prayoga where it seemed to have failed;of ishita rather than of aishwarya, and not sufficient, but nevertheless effective. (R.50 from D).. Kama is beginning to revive. Ananda has been restored though not perfectly. Rupa is once more, but imperfectly effective; the Akasha still resists clearness & spontaneity & stability, but stability without spontaneity and spontaneity without stability have returned. The profuse stable lipi is being manifested, but the Akasha resists either legibility or stability. The karma deha is clear of the resistance in the sukshmapranavad annam, but not of that in the sthulapranavad annam where the remnants of the impure sukshmaprana have taken refuge. A good many of the predictions in the lipi past, recent & immediate are being justified by the event. Tejas & lipsa are being reestabl[ish]ed in the buddhi, chitta and prana; but the force of the Sraddha is still insufficient. The Vani is once again active. The bodily condition is very low and the remnants of roga active.

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 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It has been predicted that the scholastic work will be done in future not by the intellect but by the Vijnanam. This has begun to be fulfilled, and the remaining difficulties in the Veda are beginning to vanish. It has also been asserted that no work will in future be allowed which is confused in its impulse & subject to tamasic interruption. It appears from this mornings action with regard to the Veda, that this is about to be fulfilled, or its fulfilment is being prepared. Sraddha is increasing in the rapidity of the subjective-objective Yogasiddhi, but not yet, with stability, in that of the Adesh siddhi, except in literature.
   Todays news show a perfect action of the Shakti in detail on events of magnitude at a distance eg. the terms given to Turkey, the separation of Greece from the allies, the signing of the armistice, the attitude of the Powers. The pronounced defect, now, is in immediate & near events concerned with the actual Adeshasiddhi itself, rather than with the development of the necessary powers. The moulding of men proceeds subjectively, but not with accuracy of detail, except in occasional & unregulated fulfilments, nor is there yet any freedom & mastery. The equipment has, hitherto, entirely [failed]3 except for small, fortuitous & temporary successes, just preventing entire collapse.
   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.
   Sleep for the last two night[s] has again risen to 7 hours or over. There is a movement towards the expulsion of sensibility to cold, which, once forcibly expelled, has for some time past returned and held the body.

r1912 12 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A long struggle for the rupadrishti, ended in a number of stable images attaining to the dense developed, far superior in consistency to last nights forms, appearing straight before the vision, a great frequency of absolutely perfect images which either avoid the eye or only appear for a second before it, & a number of crude forms. Colour, jyotih & tejah are now common in all forms. The objective of the siddhi is to establish the habit of the perfect & stable image placed full before the vision; the object of the enemy is to preserve every possible imperfection & especially prevent stability. After some hours cessation, physical ananda of a much greater intensity was given for a short time, but not continued afterwards. Samadhi progresses slowly; but the dreams at night almost got rid of the element of dream-image & were only a series of mental images & ideas woven into a connected series of speech & incident. The elimination of dream image, is the first great desideratum, of incoherence in thought record the second. In addition to these siddhis universal prema with the established chidghana & prema anandas, rising into the suddha, are being again superimposed on the ahaituka. Tejas is now more powerful & continuous, the Sraddha established in everything except the Adeshasiddhi. Nine hours & more of walking & standing during the day failed to bring fatigue, but brought this time some amount of defect of anima. Sleep 6 hours and a half.
   Of the 1877 edition of Max Mller (Sanskrit text with padapha).Ed.

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.

r1913 01 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasya has already passed into the fourth degree, but there is a lingering sanskara of the tertiary dasya in some of the physical, mental & emotional activities the stamp of the Master is not yet everywhere. But the lipi which has recently been promising the death of the difficulties, is being amply fulfilled in the three first chatusthayas and in the sixth and seventh. The increase of dasya is attended by an increase of prakasha and Sraddha; but the doubt holds as to the time and the extent of the siddhi. If this difficulty is overcome, the first & second chatusthayas will attain their ultimate completeness, & only perfection of intensity will remain to be accomplished.
   Prediction in lipi about K.G.G, place & event given, but no exact time, also about S.N.B, B.N.S & P.M, all soon.1

r1913 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The stage now reached by the trikaldrishti is one in which Sraddha, blind faith, is demanded in all suggestions which are not corrected by the viveka. The mind is to question nothing & correct nothing. If this is done, then the faith will be justified by absolute truth being established. A similar faith is demanded for the fulfilment of aishwarya, ishita, vyapti, although the full justification will be a little slower in coming. In fact, this movement of faith has to cover the whole range of the vijnanamaya activity.
   The first results of this movement of Sraddha were adverse, as the enemy who now fight from a distance only in these matters, sent in strong & persistent volitions of possibility like a cloud of arrows to confuse the knowledge & destroy the faith; afterwards the movement was righted with the result that the whole vijnana is now acting normally & uninterruptedly & variability in the instruments of knowledge & power need no longer be feared, except the minor variability of greater or less force & perfection. Trikaldrishti & aishwarya do not yet act with absolute perfection or unerring success, for volition of possibility is still active & exact time, place & circumstance are still the exception rather than the rule in both power & objective knowledge. The uncertainty therefore remains; but normally the trikaldrishti is roughly correct or often exactly correct even as regards place and circumstance, less so as regards time & order, & the fulfilment, normal or striking, slow or rapid, of the power is now more the normal movement than its entire or final failure.
   Arogya is steadily reestablishing itself, but there are still one or two serious defects. The slow therapeutic power works except in particular cases, the swift therapeutic power which showed itself once or twice at an earlier stage, is conspicuously absent except in very minor movements or in cases in which little interest is taken or little power is used, for these the enemy do not think it worth while to oppose.

r1913 01 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Trikaldrishti made a final stride forward to its ultimate perfection by getting rid of the habit of tamasic denial which used to fasten on the least sign of amangala and asiddhi and hasten to accept adverse probability or even possibility as adverse certainty. In the place of this denial there is left a strong uncertainty chiefly with regard to those parts of the siddhi in which the Sraddha has not yet been established by events, ie the saundarya and karmasiddhi. Aishwarya attained to perfection of detail and is now beginning to act automatically and without effort in its various fields, but is still resisted firmly in the karma in which there is a general attack on the siddhi which has been developing for some time past, as the opposition shifted more and more from the Yogasiddhi to the karmasiddhi, and is now at its height. The aishwarya has got rid of the remnants of tapasic stress and struggle which marred its perfection of method and has only to get rid of a remnant of tamasic anxiety & a Sraddha about its results. Vani, script etc are being more & more justified and whenever the trikaldrishti acts, it is justified and false trikaldrishti, ie misinterpretation of material, is being put in its proper place and turned into satyam. Therefore, the a Sraddha is being forced to its final collapse. Lipi is now free, vivid and spontaneous, but not always legible. Rupa has attained to activity in all kinds, but not yet free activity, & to more frequent stability in all but the developed perfect form; its force is daily increasing, but the progress is marked by the old gradual slowness & has not yet come into line with the new rapidity. Drishti of Samadhi & visvagati developed yesterday in force & stability, but has still an imperfect hold on the akasha. Kamananda has overcome all its difficulties, eg noncontinuity of intense ananda while walking etc, except the mere habit of intermission; this habit grew stronger yesterday, & there was much & frequent intermission. On the other hand the ananda pervades the system more perfectly & has not lost either in intensity or in ease of recurrence. It is growing more powerful in the raudra form. Arogya is increasing; strongly attacked yesterday, it overcame all difficulties except the weakness of the second chakra. There has been no parthiva visrishti, except nominal & infinitesimal relief, for these seven days, and it is now clear that this visrishti is no longer a physical necessity, but a habit kept in survival by the imperfect speed and still faulty method of the assimilation which, instead of drawing the food at once into the akash by the power of the mukhyaprana, recurs partially to the old panchabhauta absorption & therefore leaves a deposit which has to be dematerialised, or else produces symptoms of tejasic & jalamaya irregularity before it completes its process. For this reason, jalavisrishti is still overfrequent and the demand of the Apana still continues. Secondary utthapana is progressing in strength of laghima and mahima and has begun to expel defect of anima into the outworks of the physical system, but this process is still in its initial stages. Only saundarya is slow to manifest; it does not yet succeed in getting rid of its positive contradictions, the signs of old age etc. The saundarya once in motion and the equipment to hand, the whole siddhi will be in simultaneous successful movement.

r1913 01 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   (6) Shakti is complete in dasya & the passive members of the second chatusthay, complete in all else except Sraddha and intensity of tejas.
   (7) Vijnana is complete in jnana, established & effective in trikalsiddhi but still imperfectly organised, established in power but still imperfect in effectiveness and organisation, established in lipi but still weak in the richer varieties and not completely organised, established in rupa, but still poor and manifested with difficulty, except in chitra & sthapatya, established in samadhi but still hampered in continuity, poor in antardrishta jagrat, ill-organised and in jagrat shabdadrishti etc elementary & infrequent, established & effective in prakamya vyapti, but imperfectly organised, established in pranic mahima & laghima, but still resisted, deficient in anima.

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

r1913 02 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The second chatusthaya is now being arranged by the harmony of the dasya, tejas and general Sraddha, (tapas, tejas, prakasha), but the uncertainty of the trikaldrishti continues and prevents assured Sraddha in details of time, place & circumstance
   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 02 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yesterday, another signal proof of the power of Will to alter the forms of the body, was finally proved. The left undercurve of the foot, which was at first non-existent, that side being flat, and afterwards very slight, is now deep and declared, and by a test was found to be at least three times what it had been at the last time of testing. Similar proof has been recently given in the line of the waist, but this is not yet so striking and decisive. This success, after a long and obstinate resistance, justifies Sraddha, not only in the saundarya, but in the ultimate emergence of the Adesha siddhi and the equipment; the justifiable doubt is about the extent of fulfilment and the timeliness.
   In the afternoon exceeding[ly] brilliant swapnasamadhi at a great depth of dream-trance repeatedly occurred; the rupas were of the fleeting kind, but stable for two or three seconds, instead of, as usual, fleeting in the moment of appearance. At night also swapnasamadhi was rich and various at a great depth and perfectly stable scenes of entire vividness were at last developed, instead of the vivid stability of shifting panorama and dim stability which were formerly the highest attainment. The fleeting still predominates over the stable, the dim or pale over the vivid; but the disproportion is decreasing. Organisation, also, has not progressed and dream is once more imperfectly coherent.

r1913 06 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   2) The defects of the second chatusthaya to disappear by the perfection of dasya & Sraddha & jnana (including general trikaldrishti). Invasion still possible.
   3) Jnana to be finally active without obstruction or suspension in thought, trikaldrishti & prakamyavyapti, but not yet perfect in range & penetration

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 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A day of baffled aiswaryasiddhi & mixed tejas & depression of tejas & Sraddha. Departure of Shatrughna. Ananda tends to be continuous in manifestation, but failed at night. Rupadrishti reemerged & lipi became freer. No evident progress in samadhi. The siddhis of power acted in small things with partial effectiveness, but failed in great. No definite progress of utthapana or arogya.

r1913 06 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasya of the body to be emphasised, Sraddha & tejas restored, knowledge perfected in circumstance and samadhi with rupadrishti streng thened. Aishwarya etc to become more effective.

r1913 06 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   2) Tejas established, but for a time almost entirely breached & reduced to dhriti. Sraddha broken.
   3) Jnana etc obstructed & suspended, but not entirely

r1913 06 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha in siddhi but not in rapidity or adesha.
   Thought still besieged & normal trikaldrishti yet imperfect & uncertain in circumstance

r1913 06 16b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The aishwarya must be used with greater confidence & a more sovereign force,with Sraddha, tejas & ishwarabhava. It is now bound always to produce an effect, though not always the entire or the accurate effect intended. There need be no regard, in using aishwarya, for the contradictory suggestions of the knowledge, since immediate failure in actuality may be intended by the Master as a step towards subsequent mastery.
   The prediction about satiety has already been fulfilled in the particular instance at issue, but there must now be effected a general security in the siddhi. The satiety of struggle & failure which has long possessed the psychic prana must be expelled absolutely. Until it is expelled, struggle & failure will continue.

r1913 06 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The aishwarya must be used with greater confidence & a more sovereign force,with Sraddha, tejas & ishwarabhava. It is now bound always to produce an effect, though not always the entire or the accurate effect intended. There need be no regard, in using aishwarya, for the contradictory suggestions of the knowledge, since immediate failure in actuality may be intended by the Master as a step towards subsequent mastery.
   The prediction about satiety has already been fulfilled in the particular instance at issue, but there must now be effected a general security in the siddhi. The satiety of struggle & failure which has long possessed the psychic prana must be expelled absolutely. Until it is expelled, struggle & failure will continue.

r1913 06 17b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   2) Tejas & Sraddha to be delivered from their reason for occasional & partial discouragement.
   3) The vangmaya to effect normality of the inspired & illuminated inevitability.
   2) With the tejasic misplacement the reason for discouragement has disappeared. The Sraddha is not complete, but so far as it extends, is untroubled & the tejas is as strong as the basis of Sraddha will bear, but tends still to lapse from chanda into dhira or saumya tejas.
   3) The inspired & illuminated inevitability is now the normal tendency of the vangmaya, but not yet frequent or invariable. The annamaya brain still feels unwilling to bear the energy of this higher vangmaya.

r1913 06 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   2) Tejas & Sraddha to be delivered from their reason for occasional & partial discouragement.
   3) The vangmaya to effect normality of the inspired & illuminated inevitability.
   2) With the tejasic misplacement the reason for discouragement has disappeared. The Sraddha is not complete, but so far as it extends, is untroubled & the tejas is as strong as the basis of Sraddha will bear, but tends still to lapse from chanda into dhira or saumya tejas.
   3) The inspired & illuminated inevitability is now the normal tendency of the vangmaya, but not yet frequent or invariable. The annamaya brain still feels unwilling to bear the energy of this higher vangmaya.

r1913 06 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   4) Ananda, subjective, depressed by depressed Sraddha.
   5) Utthapana of left arm, half an hour, ananima still heavy but no longer the painful pressure from above on the muscles of the shoulder & elbow. Utthapana of neck, (sitting in armchair) 1 hour. Some pressure of ananima but mainly at the end.

r1913 06 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Strong asiddhi in the morning, of first & second chatusthayas (sukha, Sraddha especially). Arrested progress elsewhere.
   A sudden finality in parts of the siddhi.

r1913 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   2) Finality, so far as can be seen, of dasya, tejas & activity,although this is entirely manifest, only today. Here again the obstacle is the persistence of physical weakness & depression. The fourfold dharma of virya is at work, subject to ineffective physical touches of their opposites, but not yet energetically active. With the same qualification the fourfold state of shakti is well established, but still uncertain in the bodily force. Chandibhava is limited as yet by the saumya character of the tejas which is full of dhairya and hatha, but not yet fierce & ardent except at intervals. Vali is there always, but Narasinha intermittently. This, however, is passing away & the Narasinha tejas taking the lead. The conversion from saumya to chanda tejas seems definitive today; for the disturbing & depressing force, viz, failure of result, is now practically ineffective. Sraddha in God & self-force is complete, but the knowledge of time & extent in result being still embryonic Sraddha in rapidity & in adesh-siddhi is still very moderate.
   3) The vijnana chatusthaya is in complete, but not perfect, fertile or well-arranged activity.

r1913 07 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There was the first commencement only followed by the interposition of strong obstacles to the growth of either; in the result a calm and firm faith and a strong & steady tejas easily expulsive of shadows of doubt and despondency was established. The continued uncertainty of result and confirmation due to the surviving imperfections of knowledge & force alone prevent the rudra tejas & the avegamaya Sraddha from taking possession of the system. They occur in it from time to time, sometimes baffled, but no longer rebuked.
   (2) Ananda overcomes the obstacle to continuity and then to intense continuity.

r1913 07 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The articulate thought, long silent, manifested for a minute or two, but with an absolute perfection of style & substance, inevitable, with the full illumination & inspiration of phrase, even in the effective & adequate forms of the inevitability. This is a striking instance of involved siddhi, done without process or sadhan, behind the veil, illustrating the double action of Night & Dawn, naktoshasa swasara ekam shishum [dhpayete].1 There are also other instances, but these are slighter and less definite. Owing to the rush of the old inferior movements which used to rise whenever the avegamaya Sraddha & tapas manifested, the trikaldrishti was clouded & disturbed, & the old tejasic misinterpretations abounded. But there was no disturbance, revolt or nirananda in the system & only the shadow of the old tamasic reaction.
   Blank left in the manuscript by Sri Aurobindo; cf. the sortilege of 7 December 1912 and other Vedic verses.Ed.

r1913 07 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The 9 has been a day of failure & recoil. The attempt to establish the avegamaya tejas & Sraddha without reaction has broken down; the avega became manomaya and resulted in confusion of knowledge, misplacement of tejas & final return of asamata, ashanti, duhkha in strong & then violent touches (10th) which, at first violently expelled, again & successfully invaded the system, supported by the revolt of the Jiva against the asatya. The saundarya has broken down or gone back in the parts not irrevocably fixed & the violent return of asaundarya is successful everywhere. Aishwarya is not entirely ineffective, but subject to frequent failure & almost universal resistance. The touches of roga returned where they were on the point of evanescence and there has been some diminution in the force of continuity of the kamananda. The promises of finality held out to the mind in the first & second chatusthayas, as well as in some details of the third & fourth, have proved, as always, to be tejasic and deceptive. On the other side, there has been enforced a more general perception of the unity of all movements of the Prakriti and of the unity of the mover of the Prakriti & their unity also with the same Purusha & Prakriti in this adhara. The Jiva also is made to recognise its unity with the Prakriti, but not yet with the Purusha, except in occasional glimpses.
   The rounding of the fingers still progresses; the only definite trace of the sharp angles is in one corner of the third finger of the left hand where it is represented by a horn of dried & callous skin empty of flesh; otherwise they appear only in the excessive fullness of the curves or in slight unevennesses representing the lost angle (especially on one side of the right thumb). This fullness appears in all except the first fingers which were always pointed & the lefth and little finger which is now of the full pointed variety to which the righth and little finger has also progressed more than others. No other decisive improvement is noticeable in the saundarya, although there is a similar tendency in the feet.

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 asamata 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 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Faith now exists in the Adesha siddhi, but is ill-informed as to measure & detail, & is only firm in the first four members of the adeshapolitical, religious, literary & social. The other four are only higher terms of the political & social or the first means. When this defect is removed faith will be complete, & only faith in all details of knowledge etc is needed to perfect the chatusthaya. The stage already outlined is now fulfilled of the faith, abhaya etc.

r1913 12 03b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   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 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The passivity & Sraddha are being established, first, without any demand, but always with the udasina lipsa. The tapas is not yet pure of the temperamental stress left by desire & preference. There is still a preference, but of tapas purely, not of Ananda. The full Mahakali Mahasaraswati Tapas cannot manifest without a greater power of vijnana. There must now emerge the determinative knowledge & the determinative aishwarya, forming the ritam of the jnana & tejas, satyatapatya, satyadrishti.
   Henceforth the tamas will be steadily eliminated from the pranic system & the body. The perceptions are real in themselves, not right in the mental impression produced.

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 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The second chatusthaya has once more been reestablished on the basis of the Mahakali Tapas & the nati, not yet of the perfect Sraddha
   There must be utthapana this afternoon & evening, basing, although at first imperfectly, the rapid development of the perfect secondary utthapana. The primary is well developed, but as yet imperfect & subject to interruption; but it soon recovers itself.

r1913 12 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The same break in the physical Ananda. Health is streng thening itself, but not yet established. There is also a disturbance in the third chatusthaya owing to the outbreak of excessive stress usually associated with the Mahakali Tapas. There is, however, no reaction. The tapas is fixed & indeed the whole second chatusthaya except the Sraddha in the Adeshasiddhi.
   Today the basis of the faith has to be soundly laid. The renewed attack on the health must be pushed away and arogya founded, though not yet perfected, in the deficient parts. Only the kamachakra remains for a slower process. Utthapana has to be prepared in the other parts of the body. Rupa develops more perfectly.

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 12b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The transfer of the perceptive & determinative intellectuality to the ideal plane has been violently & artificially retarded for the last two or three days by rushes of cloud & confusion, by a constant hammering of apparent refutation & ill-result at the Sraddha. Nevertheless it is still being steadily pursued under all difficulties and is now about to be extended to the movements of tapas & tejas, which like the prakasha, must be made entirely satyam & ritam in the brihat. In the prakasha it is the perceptions of actuality & especially of determinative event in the actuality which are the remaining centre of deficiency and their imperfection is intimately connected with the common action of asatya tejas & asatya tapas in the Will powers & Will-states. Chitra & samadhi, obstinately obstructed, progress with a hampered slowness which cannot yet convert itself into rapidity.
   Arogya struggles towards finality; kamananda grows & persists, stimulating from time to time other anandas; utthapana has definitely entered on its final uninterrupted progression; saundaryam alone remains ineffective & uneffected.

r1913 12 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha has once more been firmly established even for the sceptical intellectuality in the whole range of the siddhi except karma; there the Sraddha is still [not] vijnanamaya & questioned by the surviving intellectual activities. The Sraddha of rapidity is not yet similarly extensive.
   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.

r1913 12 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The result of the last three days movement has been to transfer all the movements of mind normally to the ideality, to establish the truth (satyam) of all telepathies & arrange for the ritam, to increase the strength of the telepathic trikaldrishti & justify all movements of tejas & tapas as satyam, but not as ritam. The ritam is especially uncertain in essential trikaldrishti & this uncertainty leads to frequent relapse and an occasional & fragmentary play of the intellect. Power is greatly increased & always produces some kind of effect, even often the exact effect, but owing to the surviving strength of the resistance fails often of its specific purpose, is insufficient in finality and, even producing specific & final effects, does it with effort, waverings in the object, variations from the settled arrangement. This is the case even in the field of experiment & in the karma of life these defects are much more pronounced; there also the trikaldrishti is still rudimentary. As a result Sraddha in the karmasiddhi has failed to establish itself. There is faith in the rapidity of the vijnanasiddhi, especially now that the rupa & samadhi grow with an increasing pressure on the objective akash & the physical system; faith in the physical siddhi, but not a settled faith in its rapidity; no faith, except the ideal Sraddha, in the most important part of the karmasiddhi on which all the rest depends.
   Utthapana of the neck raised & medial position, with support for the back, one hour; the last half way with pressure of ananima on the muscles of the neck. Utthapana of the left leg, horizontal, side position, fifteen minutes, with stress of ananima on the sinew kept out by the Will.

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

r1913 12 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhi descended again to the intellectuality to mould the mental pratistha more entirely to the passive reception of the vijnanamaya movements. In these descents jnana tends to keep its force & accuracy, receptive telepathy persists and Sraddha in the yogasiddhi along with a provisional faith in the karma, recently imposed on the intellect. But trikaldrishti proper is much interrupted, & faith in the rapidity of the siddhi tends to be diminished, impaired or to disappear. Power increases without attaining at any time to definite mastery. Akasharupa cannot advance, being overmastered by the obstruction. Lipi grows in effective fertility, utility & just interpretation and is more often legible & vivid than before, but has not made the full material conquest of the Akasha. Samadhi keeps its gains, but fluctuates in its unestablished features.
   The asterisk is Sri Aurobindo's; its significance is not known.Ed.

r1913 12 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The remnants of anritam are now being persistently attacked & dominated in the telepathy & telepathic trikaldrishti; often even the unillumined mental movements constitute perfect ritam not only in telepathy but in trikaldrishti & when they are not so, they are always a full satyam with an imperfect ritam, an arrangement struggling to be right & attaining a half rightness, not as before entirely confused. Power grows, the Sraddha of perfect power is taking possession of the mentality and preparing the eventual ritam of the tapas. The object can now be forced very often to the action it never intended contrary to its actual intention and endeavour, but this in living beings is effected through the mind & temperament by introducing a minor, weaker or side impulse which triumphs over the major, main or dominant impulses. Hence, usually, a long resistance occurs before the action is effected and often the object succeeds in getting away from the field of the vashikarana.
   The Personality of the Ishwara & His relation with the Jiva are becoming more & more determined and frequent in action. Today there was a descent into the adhar of the Aniruddha-Balarama balakabhava, powerful in temperament & using life & action as a boys game,the seat being not as formerly the mind & buddhi, but the intuitional mind and the temperament.
   The Mahakali tapas has developed so far that now no defeat is taken as even temporarily final,except in temporary particulars,no nirananda is accepted, but at once converted wholly or partially into ananda, every suggestion of impossibility is rejected. Even the spirit of postponement of results is losing strength & the Sraddha of immediate effect & rapidity is growing. These things, however, have not yet conquered the whole field, and a reserve still holds its own in the karma- Sraddha & the Sraddha of immediate actuality.
   After a prolonged struggle with the fragmentary elfin agencies of the Manoloka there was a fresh emergence of a more perfect ideality.

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

r1913 12 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The mental ideas & suggestions are now usually justified in their substance; but at the same time their wanderings from the ritam in time, place, patra & placement of circumstance are often so much exaggerated that the unaided mind stumbles & cannot get a fixed conviction. The Sraddha in the guidance grows, however, firmer & firmer behind and even through the perplexity, for the vijnana constantly returns and lightens up what had been dark or confused. There is now no unfriendly struggle in the vijnana chatusthaya, but only the clashes that attend natural growth & progressive adjustment. The struggle is now keenest in health & ananda; utthapana is in abeyance. Occasionally karmasiddhi of sahitya & dharma is taken in hand, but the serious pursuit is deferred, till the vijnana is essentially perfected and the Sraddha justified. A certain amount of physical siddhi (mainly arogya & general utthapana) is also essential before the karma can be powerfully pursued.
   For some time pure vijnana has been quiescent, vijnanabuddhi subordinately active & a free play given to the anandatattwa of the manas. The object & so far the result has been to secure entire passivity in the mental parts of the mortality, both knowledge & tejas and a purification of the jada nirananda. The jada Bharata stage has again been realised and emphasised. The Sat & Tapas of the manas has been manifested so far as they can be with a complete absence of initial vijnana, and it has been shown both how the thing to be manifested rises out of the indeterminate Sat, how the Tapas selects & moves towards mental vijnana, what place is filled by Sraddha & a Sraddha, rajas & tamas & how the birth of ananda & nirananda born of their play effects the dwandwas. The movement is now towards reactivity & fulfilment of vijnana. The preparation of the thirteenth siddhi continues.
   The attempt to rise out of the jada passivity resulted immediately in a relapse of parts of the mortal mind into the old forms of tejas & dwandwa and a struggle of these elements to force themselves again on the jada prakriti as the law of its activity. Although this endeavour has been repelled, it is only by a cessation of all activity to which the Vritras seek to bind the system. It is after a long time that this faculty of Vritra has been restored & enabled it to estop entirely both active knowledge & active ananda. The tapas has also temporarily drawn back into the old successfully resisted mental tapas.

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 01 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The struggle over the ritam and the finality of the vijnana and ananda continues. The manas tattwa struggles, successfully so far, for survival and seizes hold of its own errors to discredit the vijnana & justify its own survival as a means for judging the vijnana. Health is once more strongly attacked, even cold and fever being threatened. The combination of dasatya & tapas continues to progress with the growth of the bhagavati Sraddha.

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

r1914 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 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Tapas has at last effected firmly its combination with dasya, although the dasyabuddhi is not always at the surface of the consciousness in its action; it has now to be combined perfectly with Sraddha. For that purpose the vijnana is once more becoming active in the vijnanabuddhi governed and informed by the pure vijnana. The telepathic mind or manasaketu is being trained not only to recognise the satyam in the telepathies it receives (when the buddhi is active, it is now only a few suggestions the justification of which cannot be eventually perceived or is wrongly placed), but to distinguish immediately the ritam and anritam. To this end the various sorts of lower truth, truth of potential fact, truth of actual developing or developed fact, truth of developing & struggling force, truth of actualising force, truth of eventuality have to be rapidly & automatically distinguished and the exact power & meaning of each & all in time[,] place & circumstance properly seen. Telepathy of thought which was hitherto limited by unwillingness to accept unverifiable suggestions or uncertainty & confusion in their acceptance or the inability to place conflicting vyaptis is now being brought forward, determined & arranged. The lower perceptions are being taught to yield without self-judgment or questioning to the pure vijnana & leave the latter to distinguish between truth & error. Ananda in the tapas, in struggle, in failure as a step towards success have been streng thened and discouragement is being eliminated like distress, though both return in momentary & often causeless stresses or touches. Distrust remains in its usual field, rapidity & adeshasiddhi, but the latter is now centred in the kriti from which by an inferential process it returns on the other parts of the karma. Once exiled thence by objective proof, its hold will be finally & effectually destroyed.
   There is the attempt now firmly to establish the ugrata & shaurya, to banish the last traces of the dependence on fruits, phalahetu not the phalakanksha which is already disappearing while preserving the lipsa and the kaushalam, the one to be established free from kama, the other to be used when the perfected tapas is ready. The activity of the vijnana has revived, but is not yet universal or firmly stable. The other siddhis are mostly preparing behind the veil of Night. The nature of the difficulty in telepathy, the mutual confusion of the retrospective, prospective, near present & distant present in addition to errors of placement in patra, desha, kala etc is now being fully displayed & worked out without disturbing the Sraddha of Yogatattwa & Yogasiddhi.

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 03 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   On the whole there is a great activity of the siddhi, the net result being the firm generalisation of vijnanamaya knowledge, vijnanamaya power & Sraddha. But as yet positive imperfection still remains & recurs even in the knowledge and the power is still met by resistance which, though with difficulty, still very often succeeds especially in things of the body etc.

r1914 03 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Certainty in the trikaldrishti has at last begun to be frequent though far from invariable in the active perception as well as in the passive reception. Tapas as was predicted yesterday in the script has begun to assert itself with a greater & more habitual power both in ishita & aishwarya. At the same time Sraddha is becoming firmer, more obstinate against disappointment &, though this is less prominent as yet, more anandamaya & savesha (enthusiastic). But, as yet, it is imperfectly applied to the kriti & physical siddhi in spite of better & sometimes positive & striking successes, eg Caillaux resignation, etc.
   Rupa now evolves obscure figures of all kinds, fourfooted animals included, on the background & in the akasha & a few more clear, though none perfect. Samadhi is attempting to expel the incoherence of tamasic nidra. Pictures are now very common, especially old Indian pictures in crowded groups & very brilliant colours, but also others without colours.

r1914 03 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This siege & attack developed in the afternoon into a violent crisis, characterised by all the old movements except absolute obstruction & intended to break down the growing siddhi & destroy the authority of the lipi and other instruments of the vijnana. It is noticeable that in spite of confusion, anger, pain & unfaith, the activity of the vijnana & the principles of Sraddha laid down in the pre-existent siddhi could not be entirely silenced, but applied themselves persistently to the confused thoughts, vanis, lipis, that came without being deterred by the chaos of errors & half truths that was raised. An immense but ill-coordinated activity of thought, lipi, telepathy etc accompanied the attack; the attack & the defense disputed possession of this outburst of activity & tried to make it the instrument of error & truth, confusion & a better coordination respectively. Nevertheless, the deficiencies of the previous vijnana siddhi have been accentuated by the disturbance and a manifest confusion now reigns, instead of the orderly advance which was being developed; nor does the mind know which suggestion it is to believe or which to reject as error & misplacement.
   Ananda of physical pain has once more commenced; it is noticeable that pain of burning, pain of blows, nervous or muscular pain of disease, even pain of pressure are associated up to a certain degree with ananda simultaneous or subsequent in manifestation, but pain of wounds, touches on the raw flesh etc is less amenable & except in the ants bite is as yet entirely divorced from ananda.

r1914 03 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Trikaldrishti is now being developed on the principle of affirmation, ie everything is accepted as a fact, only the precise incidence & value of the fact has to be disengaged from the rude & inaccurate impression on the sensational mind. The importance of the unfulfilled tendency, intention or impulse physical, vital, mental or supramental, conscious, subconscious or super-conscious, is being emphasised its indispensable importance both in determining the eventual action or result, in fixing its efficient value and chances of permanence or finality & in influencing future eventuality. It is now proved beyond doubt that the mental perception of these unfulfilled energies is not an error, proved by the constant unexpected fulfilment of those that had been put aside as errors; the vulgar test of reality, viz bodily fulfilment, is no longer needed by the mind for Sraddha. The perfect trikaldrishti of eventuality will, it is supposed, emerge out of this mahadbhava of the telepathic mind, by the freer play of the higher vijnana in its fourfold quality. At present it is the telepathic trikaldrishti that is active and this, though it has been proved capable of sustained, detailed & complex accuracy, is not firm, but easily descends from the correct appraisement of event & tendency, to a mere mahat perception of tendencies open to false stress & false selection of the event.
   Images (In the Clouds).

r1914 04 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   2) The mechanism & principles of working, the object of apparent retardations & relapses, deviations, errors, failures, are now becoming so apparent that the faith in the purposeful guidance of the Ishwara is on the point of being perfected. Faith in the ultimate fulfilment is only contradicted or held in suspense, (1) as to the physical siddhi in times of great obscurity, (2) as to the destiny, at all times, except moments of strong force & enthusiastic Sraddha. There is now restored faith in the perfect particular satyam of the telepathy & its imperfect ritam; the same is incipient with regard to the particular movements of the trikaldrishti where they are not challenged by doubt or corrective intimations of other possibility in the mind. There is deficient faith in the effective particular aishwarya or in the general rapidity, though particular rapidity is admitted, as also relative rapidity except in the fourth & fifth chatusthayas.

r1914 04 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   5) Battle faith tapas destinyie through battle the siddhi proceeds for the establishing of faith so that through Sraddhamaya tapas the destiny may be worked out.
   6) Growing a little stronger ideality

r1914 05 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   11) D.S.dasya & Sraddha are being combined.
   12) thirty fiftyindicating the present variations of the tapasshakti.
   The combination of dasya & Sraddha does not yet extend beyond a general faith in the divine control by which the system is enslaved.
   In the afternoon there was a failing or cessation of the constant activity of the vijnanaLife Divine resumed.

r1914 05 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Except a certain tendency to sahitya no definite subjective progress was visible during the day. Rather the vijnana in all its parts is hampered & obstructed. Even therefore if the first indication of May 2 be considered to be feebly commenced in execution, the second seems as yet far from fulfilment. Only the third has been definitely fulfilled. Especially Sraddha has relapsed into its old movements.

r1914 06 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   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 10 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The absence of faith is still accentuated and there is nothing in the experience to restore the lost Sraddha. For small indications are no longer satisfying
   The action of the vijnana is trivial and unimportant, so far as concerns life, and the attempt to organise it for practical use has failed.

r1914 10 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha (swashaktyam bhagavati cha) is now well-founded, but not sufficient either in range or in enthusiasm and intensity.

r1914 11 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first chatusthaya is steadily working out its last remaining defect, the recurrence of physical reaction to external suggestions of duhkha & aprasada proceeding from others or from the world-environment & taking advantage of the deficient Sraddha in the Karma. Persistent Asiddhi in Karma & Yoga is used for this purpose. It stamps nati on the most physical parts of the nervous being as it has already been stamped on the mental being.

r1914 11 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The perfection of the second chatusthaya has been completed in all but Sraddha & chandibhava by the growthstillcontinued of the Mahakali-Mahasaraswati.
   In the manuscript, "(1)" was inserted after "negate".Ed.

r1914 11 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Limited by Kaushala, but all now perfected (barring exterior nervous touches) except Atmaslagha which depends on Sraddha swashaktyam.
   Swashaktyam Bhagavati cha

r1914 12 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is evident therefore that the siddhi here also is safe, asiddhi factitious, except in so far as it is a defect of anima and of Sraddha of the body in its own progress.

r1914 12 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is an attack on the Sraddha. There is Sraddha in the satyam, not yet Sraddha in the ritam, Sraddha in the tapas-siddhi of the small, not yet in the tapas-siddhi of the karma, Sraddha in the sharira-siddhi, not yet in the rapidity of the sharira-siddhi. The possibility of rapidity is admitted, the actuality is felt to be doubtful
   Sraddha is the key to perfection of sati in the first half of the siddhi, and Sraddha is not perfect.
   MS Ishwari

r1914 12 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The future is vaguer and there is less Sraddha. But there also there are materials for the Sraddha. Certain lines have been laid down precise enough though general. They have to be filled in in the detail. The main difficulty is about the karma. It is here that a Sraddha stands as an obstacle.
   The little ideality must be replaced by the large in order that the movements now being effected may fulfil themselves.

r1915 01 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The one real obstacle is insufficient Sraddha in rapidity & in kriti.

r1915 01 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha in the guidance is now becoming absolute, but is still only partly illumined by knowledge of the exact drift of the guidance. Nevertheless, the exact sense & utility of each movement, whether overtly favourable or apparently adverse is more & more understood.
   The Sraddha is limited also by the doubt of the rapidity & of the kriti. In the vijnana & subjectivity generally the doubt of rapidity is giving way to comprehension of an increasing swiftness & sureness in the development; but in sharira & kriti the view is still blind. It is certain that something will be done, but the way & the extent is withheld from the knowledge. It only appears as a speculative formation.
   Sraddha in exact tapas-siddhi once accomplished there will be no farther defect of the first two chatusthayas.

r1915 02 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The atmosphere of the Asiddhi still hangs heavy upon the system. Roga persists though the tide is receding. Sraddha finds no food to grow upon.

r1915 05 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is also a generalisation of Shakti. Sraddha is now confirmed except in the Karma where it still fluctuates and is environed by doubt. The doubt is no longer absolute. Kalyana Sraddha has increased in the chitta.
   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 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The reaction continues. Nothing is precisely lost except for a diminution of the Sraddha; but the forward impulse has ceased & in sharira & karma the adverse forces seem to be triumphant.
   Asamata of satyasatya which hitherto gave such acute trouble has disappeared. Asamata of siddhi asiddhi has revived and is the sole asamata remaining; but it is neither absorbing, nor violent. It is being rapidly killed.

r1915 05 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Sraddha is attempting to override its difficulties.
   Vijnana is considerably obstructed and the movement towards the ritam seems temporarily to have receded and lost part of its force.

r1915 05 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha Bhagavati is almost complete; Sraddha swashaktyam is still deficient. The Sraddha bhagavati is hampered by the inability to have complete confidence in the Vani; all vanis are now being taken up by the Ishwara.
   The siddhi has now to take a new turn. Basing itself on the complete Dasya, Sraddha & Ananda it has to acquire intensity in all that is possessed, sureness in the Vijnana, rapidity in the Sharira & Karma. The Seven Affirmations have to be finally completed & then the two that remain.
   The state of these Affirmations may again be stated:
   Intensity is now being brought into the Suddha-Chidghana-Ahaituka-Prema Ananda and prepared in the Madhura Dasya which is becoming Saumya-Raudra. For the present the Saumya predominates, with the Raudra as a background. In the Sraddha there is greater intensity (answering to yesterdays lipi, enthusiastic faith) but not yet certainty in the Karma and Vijnana.

r1915 05 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhi is being remanifested, but with a successiveness which makes it appear like rapid rebuilding. The intensity of the dasya & the Sraddha have not, however, been restored. In most movements the power of the siddhi emerges increased in range or intensity or in both.
   The Aishwarya-Vashita has not yet the general force to which it temporarily rose, but it produces very often rapid effects in detail of a temporary or sometimes a final decisiveness, while its power of prolonged pressure has not decreased & that of the ishita has increased.
   The relation with the Ishwara has also not been restored. The script, vani, thought are no longer regarded as entirely in his possession; full dasya sometimes returns, but with a reserve, & is then again disturbed. Sraddha is absent, except when the vijnana is in play.
   MS itself

r1915 05 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhi is now restored with a more direct presence of the Ishwara in the thought and script and a more intimate prabhutwa in the dasya by the diminution of the role and insistence of the instrumental ganas. Only the intensity of the Sraddha is lowered by the exclusion of the hasty tapasic element in the enthusiastic faith. The faith is now deficient in enthusiasm & entirety, because it is deficient in certainty.
   Sraddha has not yet been restored.
   Trikaldrishti works with some fullness, but not sufficient certitude. Tapas is temporarily depressed in order to give more scope for the udasina prakasha.

r1915 05 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the second chatusthaya Sraddha and consequently ishwarabhava & attahasya are still subject the first to depression, the second to rejection from the front and non-emergence. The last two indeed are seldom present.

r1915 06 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The same condition of things continues. Sraddha in karma came for a time only to be destroyed again. There is again a certain doubt even about full Yoga-siddhi. Devibhava is deficient, because of deficient power and Sraddha.
   Little has been altered. Krishna Kali remains, but is hampered by insufficiency of Sraddha, power and general Krishnadarshana.

r1915 06 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ananda of defeat & failure is restored; Sraddha in karma is still depressed and partly withheld.

r1915 06 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   After the morning reaction of the Asiddhi. First two chatusthayas attacked & momentarily touched. Sraddha farther shaken especially in Saundaryam & Utthapana of the Sharira and consequently in Karmachatusthaya.
   Ananda remains firm & all the 2 [chatusthaya] except Sraddha
   Satyam of trikaldrishti etc without ritam, except isolated or fragmentary movements. Vijnana obstructed.
   Attempt to fix the Sraddha swashaktyam
   MS presented

r1915 06 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is Sraddha, but not immediate or particular, only of general and final result. There is still doubt as to the karma of the life.

r1915 06 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first chatusthaya resists successfully the attempts at disruption, which are now losing all force; the second increases in Ishwarabhava & Yuddhalipsa. Sraddha is still deficient

r1915 06 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ishwarabhava & Yuddhalipsa increase. Sraddha tends to increase.

r1915 06 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha & devibhava waver, but are founded,though not yet complete.
   Brahman is complete, but not yet quite securely Lilamaya in the Ishwara. The defect however is occasional & slight.
   A crisis during the day lowering the Sraddha and the force.

r1915 06 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ananda is firmer, as the remnants of responsibility & desire have been diminished, the former to vanishing-point; but Sraddha is not restored. There is Sraddha in Yoga-siddhi minus Saundarya, imperfect in all Sharira except Ananda, but none in Karma.

r1915 06 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the second chatusthaya Ishwarabhava grows & declines along with the intensity of effective Tapas. Sraddha follows the same fluctuations.

r1915 06 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha is affected with regard to karma and rapidity, but the lapse is much less complete than on any former occasion of the same magnitude.

r1915 06 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   (3) of the 2d, especially in Sraddha
   (4) of the combination of Ishwarabhava & (3)

r1915 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ishwarabhava & Sraddha have taken a step forward.

r1915 07 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sama Ananda has stood firm, except for rare touches; the second chatusthaya & the Mahakali bhava have been streng thened, even the ishwarabhava & the temperamental Sraddha (in the heart) although the intellectual mind has been shaken.
   Krishnadarshana increases in the tertiary Anandamaya sense through all fluctuations.

r1915 08 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   At the same time the second chatusthaya with the Mahakali bhava tends to fix itself. There is Sraddha in the struggle & power of battle, not yet firm Sraddha in the result.
   The main point is that the maintenance of Mahakali bhava no longer depends on successful manifestation of power. Formerly with insuccess it fell back to Maheshwari-Mahasaraswati, recently to M.M with quiescent Mahakali. At present it wavers between M with predominant Mahakali & insufficient Mahaluxmi colouring and M with insufficient Mahakali force. In the latter case Maheshwari pratistha tends to be hidden, as is intended, in Mahakali intensity of the prana, but the intensity ceases in the general Tapas. In the latter there is intensity of tapas, but the pratistha appears & emphasises itself so as to support the tapas & prevent a relapse into the rajasic Kali. In the former there is a harmony and the intended harmony, but with insufficient sense of power.

r1916 03 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   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 asamata 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 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   After two days of struggle & obscuration in which the Asamata pressed upon and into the consciousness owing to the revival of rajasic struggle, there is a triumph of the Ananda, cosmic, possessing the whole being, though it is still besieged from outside in the physical Prana by the resuscitated Asamata. This is connected with defect of Aiswarya & Sraddha in the perfect siddhi.
   Brahmadarshana has become again & more firmly Ananda-brahmadarshana and is now being refilled with Krishna-Kali-darshana.

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 01 23a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha swashaktyam, aishwaryabhava and devibhava have to found themselves firmly.
   Sraddha swashaktyam (subject by dasya to Sraddha bhagavati) is founded,so too Devi bhava of the Dasi-Ishwari (Mahakali-Mahasaraswati) and as a result a qualified daiva aishwaryabhava

r1917 01 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In second chatusthaya, aishwarya, Mahakali bhava, Sraddha swashaktyam, daihik shakti still imperfect,the rest satisfactory. Daya very strong. Mahalakshmi colour, once quite absent or almost quite, is now very deep. Dasyam is almost absolute, except in certain remnant movements of the intellectual suggestions.
   Karma is now stationary, with slight advantage to the hostile forces.

r1917 01 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Certainty in T is now becoming rapidly general & normal; but it is only in the main event, not in the details surrounding it which are supplied by telepathic trikaldrishti which [is]1 uncertain but usually correct, though with certain lowerings & fluctuations, misses and overstresses. The certainty also arises out of telepathic perception & is in its own nature telepathic, that is the certainty that the tapas in Nature will effect the thing seen as the event. There is not yet, except exceptionally, action of pure trikaldrishti or united or identical action of the ideal knowledge & will. With the increase of certainty, the tapasbuddhi is becoming regulated, the tapassiddhi more effective and the Sraddha in effectuality increases according to the frequent directions or predictions in the lipi telepathy, trikaldrishti and tapassiddhi and enthusiastic faith in the light, knowledge and effectuality.

r1917 03 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   An attack of the intellectualities begun yesterday, continues. Still the devibhava is confirmed. It tends to bring also the Sraddha bhagavati swashaktyam cha and as a result the Sraddha in the complete siddhi, also a great physical energy into the body.

r1917 03 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Devibhava also now tends to sink to the lower condition by separation from the higher and, when joined to it, the poise is still in the lower rather than in the higher nature. There is a denial of ishwarabhava and Sraddha in which the knowledge of the buddhi is resisted and tends to be overcome by the sense of deficiency & nonfulfilment acting on the pranic temperament.

r1917 03 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The movement now is to streng then Sraddha so that there may be no room for any lapse, even slight, in the first two chatusthayas.
   In the first there is still a deficiency in ananda of asiddhi and in the shuddha chidghana ananda of the vishayas, taste, sound etcespecially taste. Rasagrahana is there, but not invariable bhogaowing to the pranic resistance and therefore not the full, vivid and satisfying ananda.

r1917 03 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the morning sudden attack of the external (exiled) mentality on the Sraddha & sukham (samata). At first touching the buddhi, it failed to take possession of it. It only reproduced a mechanical repetition of some of its old movements on the prana and sense mind by a purely physical touch. Striving constantly to recur, it failed to endure.

r1917 03 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is an attempt of the asiddhi to confuse the Devibhava and Sraddha which that draws back a little to see how the asiddhi works when the system is left to itself.
   All these are the vestiges of the old mentality which come athwart the ideality without actually replacing it.

r1917 08 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   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.
   Defects in the first two chatusthayas are really not self-existent, but the result of insufficiency in the third, the vijnana. Here all hitherto has been preparation. Gnana is well advanced, T only founded, samadhi is still subject to mentality and incoherence, the physical basis is undeveloped; but all have acquired their crude material. Lipi is specially forward. All the stages of the ideality are customary.

r1917 09 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Obstruction in all the siddhis and attempt to enforce relapse yesterday and today. In the first it is unsuccessful except for fleeting and increasingly unsubstantial touches. In the second it lowers the force of tertiary dasya in the third degree and keeps in abeyance the ishwarabhava and the intenser Sraddha. In the third it forces back the ideality and keeps up the dead play of the disjointed intellectual mentality, as well as the direct sense of the Ishwara control. In the fourth it tries to keep up the old stereotyped rule of denial of siddhi after a day of exceptional siddhi in the kamananda and enforce vismriti on the body; it is only partially successful[;] it diminishes and interrupts but cannot suspend.

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
   Dasyam completed by intensity and universality. The Ishwarabhava belongs to the Ishwara at present, the Shakti has only the Mahasaraswati dsbhva. So also Sraddha in the power of the Ishwara; not yet in swashakti as its expression. The Sraddha is now in the accomplishment of the will of the Ishwara, whatever it may be, through this adhara; for the siddhi only in eventual accomplishment, except for a doubt of the sharira siddhi and of the extent of the karma.
   With this the determining of the Kali-Krishna bhava in the personality; together, dasya of the Kali-prakriti as expressive of the Krishna-purusha both making the upper and lower sides of one personality. The Ishwara of the system, with the Ishwara of the worlds above, one in two dhamas.

r1918 02 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Shanti resisted all attacks today, Sraddha faltered for a while. Dasya is deepening. Once hasya and Sraddha are perfectly established, only the secure intensity of the chandibhava of devi will remain in the first two chatusthayas to be secured against all attack or temporary relapse. Dehashakti is however still subject to superficial failure; at bottom it remains.

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 04 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   (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.
   (6) & (7) Resultant defect of Mahaluxmi colour (bliss and love) and resurgence to the surface of the Maheshwari to correct the defect of excessive mental tapas and asamata.
   The devihasyam which was formerly only in the buddhi and from thence affected the temperament, is now manifesting originally in the temperament. It is a compound of the four kinds of hasya or a combination of them. It has not yet occupied the place of the original colourless and featureless hasyam (ahaituka), but is preparing its occupation. Incidentally the of the Mahasaraswati is being taken up by the Mahakali,it is an anandamaya titiksha-udasinata-nati and will be converted into an element of the sama tapas (shamomaya tapas). Sraddha, ishwarabhava etc are also taking their proper shape and the other elements of the shakti-chatusthaya are preparing a more perfect combination and fusion. All this, however, is not yet well accomplished or perfectly sure in its action.
   MS really

r1918 05 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Tapatya is being exiled steadily from the action of T. Tapatya is the straining to know and fulfil; it is not in itself desire, but the cause of desire in the prana and heart; desire being banished, tapatya has remained as an illegitimate prolongation and stress of what is received in the ideality, it is mental tapas, bringing false stress and falsification of values. Although not a cause of grief and disappointment like desire, it is a cause of false hope and false doubt and also of undue pravritti and undue nivritti of mental action and as a result of temperamental and physical action. It is being driven out by the establishment of the transcendent idea-will of which the universal tendencies and movements become the effective media and results. At first this tends to bring an excessive passivity of the instrumental Jiva, but this is a defect which is in the course of being remedied. Tapatya took up the communications of the idea will and personalised them into a mental effort, belief, hope in the instrumental Jiva. They have, where necessary, to be personalised but as part of the personality of the Ishwara creating in the Jiva ideal Sraddha and pravritti.
   The day has been one chiefly of obstruction, only minor progress made. Fluency with incoherence in the newly progressing parts of the samadhi. Tejomaya rupa is frequent in swapna samadhi, but it is instable or imperfectly stable, without hold on the chidakasha. Perfect rupa has once or twice manifested in antardarshi, usually it is only crude; but it is only momentary.

r1918 05 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha in Bhagavan and in the higher shakti which he uses as ones own universal shakti, is growing to completeness. The lower shakti not yet unified with the higher, is occasionally shaken by doubt or coloured by it; but this is more doubt of the rapid effectuality than of the final effectuality. Something of the latter still exists in the shape of uncertainty, with regard to physical siddhi and life, but it is no longer positive a Sraddha.
   In samadhi, even in antardarshi, rupa is becoming more free and spontaneous, but not with sufficient power to hold the akasha so that there is still only an initial stability

r1918 05 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The higher transcendent shakti and the personal shakti are now unified and Sraddha swashaktyam is firmly based, but it is still deficient in force and extent.
   The second chatusthaya is now complete, but in parts it is deficient in force, awaiting farther development of the Kalibhava and this again dependent on farther development of the ideality, that is the unification of the first three chatusthayas. Shama now contains in itself no longer a relaxed, but a concentrated tapas and relaxed prakasha, tapas an involved prakasha and a basic shama. By the unification of the three chatusthayas there will be the perfect unification of the three gunas. This is in the temperament, but the play of jnana and T will bring it about also in the mentality. In the vijnana they are always united. There will then remain the body, but there too the siddhi is being made ready.
   The attack of the external physicality and its mind has failed to disturb the first two [chatusthayas],1 except for a vague superficial stain on the [ ]2 traigunyasiddhi. Sraddha holds firm, but is defective as to karma on account of uncertainty. Sraddha in yogasiddhi is complete.
   MS utthapanas

r1919 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The attack of the rogas of cold, cough, eye-disease are now attempting to materialise in the night, taking advantage of the slightest exposure, because then owing to sleep the tapas is not active and the prana is more vulnerable. This night owing partly to previous tapas the attack was neither so successful nor so forcible. Eye disease is now operating in the sukshma showing there its symptoms and trying to impress them on the physical body by the Sraddha in the disease; it is combated by tapas and by Sraddha in arogya and is not so far successful except very superficial[ly], and this slight superficial result is now more easily removed by tapas as soon as the body rises. It is now quite evident that the source of disease is psychical, not physical; it is due to failure of tapas, idea of ill-health, weakness of the prana-shakti, faith in ill-health in the physical body. Faith with knowledge from the ideality is now powerful to combat it, though not yet entirely to eliminate; for the body is still subject to the mental suggestions from the outside forces.
   The rupa is commencing again; some crude rupas, some images of things immediately or habitually seen, some of things not habitually seen; but all are momentary and unstable except the crude rupas. There is a tendency also to resume the old abandoned rupas, ghana, etc. It is intimated that this time there will be a real recommencement and steady progress.

r1920 03 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha bhagavati swashaktyam is approaching completion, but there is still doubt as to the immediate power and the eventual fullness of yoga siddhi and karma siddhi.
   The crude lipi is idealised and even in the process of uncertain formation there is only a momentary survival of the mental matter which is now become a suggestion rather than a real element.

r1920 06 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Attack of asamata eliminated, but Sraddha not yet normal.

r1927 01 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sraddha is there again, though not yet assured in all that concerns the final effectuality of the Tapas.
   T, T are developing much more clearly and consciously than before. T is beginning to manifest.

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sadhu-sanga or the company of holy men; (2) Sraddha or faith in, and devotion to things
  relating to the Spirit; (3) Nishtha or single-minded devotion to one's ideal; (4) Bhakti or

Verses of Vemana, #is Book, #unset, #Zen
  Women perform (pettu) Sraddha (funeral rites) to women; what witness is there in women to do this. Then performing (iduta) it to women, better it performed to stones!
  p. 185


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Wikipedia - Sraddha -- Sanskrit term, lit. an act performed with faith (M-EM-^[raddha); in Hinduism, refers to rites for the dead

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