classes ::: power, concept,
children :::
branches ::: siddhis
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:siddhis
class:power
class:concept
God-vision (to see all as God)
as.t.asiddhi (ashtasiddhi; ashta siddhi) the eight siddhis or superastasiddhi normal powers (prakamya, vyapti, vasita, aisvarya, sita, mahima, laghima and an.ima), constituting the third member of the vijnana catus.t.aya. When the members of the vijnana catus.t.aya are listed as ve rather than four, with rupadr.s.t.i as the third, as.t.asiddhi is omitted and is replaced by tapas, meaning the siddhis of power (vasita, aisvarya and sita), as the fourth member; the siddhis of knowledge (prakamya and vyapti) are then treated as belonging to trikaladr.s.t.i, and the siddhis of the body (mahima, laghima and an.ima) are regarded as part of utthapana.


questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
Essays_Divine_And_Human
Letters_On_Yoga
Letters_On_Yoga_I
Life_without_Death
Savitri
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
1.1.05_-_The_Siddhis
5.4.02_-_Occult_Powers_or_Siddhis

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.05_-_The_Synthesis_of_the_Systems
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
03.01_-_The_Malady_of_the_Century
04.03_-_Consciousness_as_Energy
05.05_-_In_Quest_of_Reality
05.09_-_Varieties_of_Religious_Experience
05.21_-_Being_or_Becoming_and_Having
1.01_-_Tara_the_Divine
1.01_-_The_Four_Aids
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.04_-_KAI_VALYA_PADA
1.05_-_Buddhism_and_Women
1.06_-_Iconography
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Raja_Yoga
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_Note_on_the_word_Go
1.08a_-_The_Ladder
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_Kundalini_Yoga
1.1.01_-_Seeking_the_Divine
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.1.05_-_The_Siddhis
1.107_-_The_Bestowal_of_a_Divine_Gift
1.10_-_Mantra_Yoga
11.14_-_Our_Finest_Hour
1.11_-_Works_and_Sacrifice
1.12_-_Independence
1.12_-_The_Divine_Work
1.13_-_And_Then?
1.14_-_The_Principle_of_Divine_Works
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.17_-_The_Transformation
1.2.07_-_Surrender
12.09_-_The_Story_of_Dr._Faustus_Retold
1.2.10_-_Opening
1.2.1_-_Mental_Development_and_Sadhana
1.23_-_THE_MIRACULOUS
1.240_-_Talks_2
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.300_-_1.400_Talks
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.04_-_Peace
1.37_-_Death_-_Fear_-_Magical_Memory
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
1.4.03_-_The_Guru
1.439
1.550_-_1.600_Talks
1.64_-_Magical_Power
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
1962-06-12
1962-07-21
1962-08-28
1962-09-08
1966-09-30
1970_04_03
1970-04-11
2.01_-_On_Books
2.01_-_The_Yoga_and_Its_Objects
2.02_-_On_Letters
2.03_-_On_Medicine
2.09_-_On_Sadhana
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.10_-_On_Vedic_Interpretation
2.12_-_On_Miracles
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.16_-_The_15th_of_August
2.17_-_December_1938
2.18_-_M._AT_DAKSHINESWAR
2.2.01_-_Work_and_Yoga
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.20_-_Nov-Dec_1939
2.20_-_The_Lower_Triple_Purusha
2.21_-_1940
2.21_-_Towards_the_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.25_-_List_of_Topics_in_Each_Talk
2.27_-_Hathayoga
2.28_-_Rajayoga
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.04_-_The_Mother's_Force
2.3.1_-_Ego_and_Its_Forms
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
3.04_-_The_Way_of_Devotion
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.3_-_Difficulties_of_the_Physical_Being
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.2.4_-_Sex
33.10_-_Pondicherry_I
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3_-_Commentaries_and_Annotated_Translations
4.04_-_The_Perfection_of_the_Mental_Being
4.05_-_The_Instruments_of_the_Spirit
4.07_-_Purification-Intelligence_and_Will
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.18_-_Faith_and_shakti
4.20_-_The_Intuitive_Mind
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.24_-_The_supramental_Sense
4.26_-_The_Supramental_Time_Consciousness
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3_-_Bhakti
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
5.4.02_-_Occult_Powers_or_Siddhis
BOOK_I._--_PART_I._COSMIC_EVOLUTION
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
r1912_01_13
r1912_01_14
r1912_01_14a
r1912_01_15
r1912_01_16
r1912_01_17
r1912_01_19
r1912_01_20
r1912_01_21
r1912_01_22
r1912_01_23
r1912_01_27
r1912_01_28
r1912_01_31
r1912_02_01
r1912_02_03
r1912_02_05
r1912_02_06
r1912_02_07
r1912_02_08
r1912_07_01
r1912_07_03
r1912_07_04
r1912_07_13
r1912_07_14
r1912_07_15
r1912_07_16
r1912_07_17
r1912_07_20
r1912_07_22
r1912_07_23
r1912_07_24
r1912_07_25
r1912_10_12
r1912_10_13
r1912_10_14
r1912_10_18
r1912_10_26
r1912_10_27
r1912_11_10
r1912_11_12
r1912_11_14b
r1912_11_15
r1912_11_16
r1912_11_17
r1912_11_19a
r1912_11_26
r1912_11_27
r1912_11_29
r1912_11_30
r1912_12_01
r1912_12_03b
r1912_12_04
r1912_12_05
r1912_12_06
r1912_12_07
r1912_12_08
r1912_12_11
r1912_12_12
r1912_12_13
r1912_12_14
r1912_12_15
r1912_12_17
r1912_12_18
r1912_12_21
r1912_12_22
r1912_12_23
r1912_12_25
r1912_12_26
r1912_12_27
r1912_12_28
r1912_12_29
r1912_12_30
r1912_12_31
r1913_01_02
r1913_01_03
r1913_01_05
r1913_01_06
r1913_01_08
r1913_01_09
r1913_01_10
r1913_01_11
r1913_01_12
r1913_01_13
r1913_01_14
r1913_01_16
r1913_01_17
r1913_01_18
r1913_01_21
r1913_01_22
r1913_01_26
r1913_01_27
r1913_01_28
r1913_01_29
r1913_01_30
r1913_01_31
r1913_02_01
r1913_02_02
r1913_02_03
r1913_02_04
r1913_02_05
r1913_02_06
r1913_02_08
r1913_02_09
r1913_02_12
r1913_04_01
r1913_04_12
r1913_05_19
r1913_05_21
r1913_06_07
r1913_06_08
r1913_06_09
r1913_06_10
r1913_06_11
r1913_06_13
r1913_06_14
r1913_06_15
r1913_06_16
r1913_06_16a
r1913_06_16b
r1913_06_17a
r1913_06_21
r1913_06_23
r1913_06_24
r1913_06_27
r1913_07_01
r1913_07_02
r1913_07_04
r1913_07_05
r1913_07_06
r1913_07_07
r1913_07_08
r1913_07_10
r1913_09_05b
r1913_09_13
r1913_09_14
r1913_09_18
r1913_09_22
r1913_09_25
r1913_09_30
r1913_11_11
r1913_11_12
r1913_11_13
r1913_11_14
r1913_11_15
r1913_11_17
r1913_11_18
r1913_11_21
r1913_11_23
r1913_11_24
r1913_11_25
r1913_11_28
r1913_11_29
r1913_12_01a
r1913_12_01b
r1913_12_02a
r1913_12_02b
r1913_12_05
r1913_12_07
r1913_12_08
r1913_12_10
r1913_12_12a
r1913_12_12b
r1913_12_13
r1913_12_14
r1913_12_15
r1913_12_16
r1913_12_18
r1913_12_21
r1913_12_22
r1913_12_23
r1913_12_24
r1913_12_25
r1913_12_27
r1913_12_28
r1913_12_29
r1913_12_30
r1913_12_31
r1914_01_03
r1914_01_06
r1914_01_08
r1914_01_10
r1914_01_11
r1914_01_15
r1914_03_14
r1914_03_18
r1914_03_20
r1914_03_21
r1914_03_22
r1914_03_24
r1914_03_25
r1914_03_26
r1914_03_27
r1914_03_28
r1914_03_29
r1914_03_30
r1914_04_04
r1914_04_08
r1914_04_09
r1914_04_10
r1914_04_11
r1914_04_12
r1914_04_13
r1914_04_14
r1914_04_15
r1914_04_16
r1914_04_18
r1914_04_19
r1914_04_20
r1914_04_25
r1914_04_27
r1914_05_01
r1914_05_02
r1914_05_03
r1914_05_04
r1914_05_05
r1914_05_07
r1914_05_08
r1914_05_09
r1914_05_10
r1914_05_11
r1914_05_12
r1914_05_13
r1914_05_18
r1914_05_22
r1914_05_23
r1914_05_26
r1914_05_27
r1914_05_28
r1914_05_29
r1914_05_30
r1914_06_01
r1914_06_10
r1914_06_12
r1914_06_14
r1914_06_15
r1914_06_16
r1914_06_17
r1914_06_18
r1914_06_20
r1914_06_24
r1914_06_25
r1914_06_26
r1914_06_29
r1914_06_30
r1914_07_01
r1914_07_03
r1914_07_04
r1914_07_05
r1914_07_06
r1914_07_07
r1914_07_08
r1914_07_09
r1914_07_10
r1914_07_11
r1914_07_12
r1914_07_13
r1914_07_15
r1914_07_18
r1914_07_19
r1914_07_20
r1914_07_21
r1914_07_22
r1914_07_23
r1914_07_24
r1914_07_25
r1914_07_27
r1914_07_28
r1914_07_30
r1914_07_31
r1914_08_01
r1914_08_02
r1914_08_05
r1914_08_07
r1914_08_11
r1914_08_12
r1914_08_15
r1914_08_20
r1914_08_21
r1914_08_24
r1914_08_27
r1914_08_30
r1914_08_31
r1914_09_01
r1914_09_04
r1914_09_06
r1914_09_12
r1914_09_13
r1914_09_16
r1914_09_22
r1914_09_23
r1914_09_25
r1914_09_29
r1914_10_01
r1914_10_02
r1914_10_03
r1914_10_05
r1914_10_06
r1914_10_07
r1914_10_09
r1914_10_12
r1914_10_13
r1914_10_14
r1914_10_19
r1914_10_22
r1914_10_23
r1914_10_29
r1914_10_31
r1914_11_01
r1914_11_03
r1914_11_04
r1914_11_10
r1914_11_11
r1914_11_14
r1914_11_18
r1914_11_20
r1914_11_21
r1914_11_22
r1914_11_23
r1914_11_24
r1914_11_25
r1914_11_26
r1914_11_27
r1914_11_28
r1914_11_29
r1914_11_30
r1914_12_02
r1914_12_03
r1914_12_05
r1914_12_06
r1914_12_07
r1914_12_08
r1914_12_09
r1914_12_11
r1914_12_12
r1914_12_13
r1914_12_14
r1914_12_15
r1914_12_16
r1914_12_17
r1914_12_18
r1914_12_19
r1914_12_20
r1914_12_21
r1914_12_22
r1914_12_23
r1914_12_24
r1914_12_29
r1914_12_31
r1915_01_01a
r1915_01_02
r1915_01_02a
r1915_01_03
r1915_01_03a
r1915_01_04a
r1915_01_04b
r1915_01_05a
r1915_01_05b
r1915_01_07b
r1915_01_08
r1915_01_09
r1915_01_10
r1915_01_11
r1915_01_12
r1915_01_13
r1915_01_14
r1915_01_15
r1915_01_16
r1915_01_17
r1915_01_19
r1915_01_20
r1915_01_24
r1915_01_25
r1915_01_28
r1915_01_29
r1915_02_03
r1915_02_27
r1915_05_02
r1915_05_08
r1915_05_16
r1915_05_18
r1915_05_19
r1915_05_20
r1915_05_21
r1915_05_22
r1915_05_23
r1915_05_24
r1915_05_25
r1915_05_26
r1915_05_28
r1915_05_29
r1915_05_31
r1915_06_01
r1915_06_03
r1915_06_08
r1915_06_11
r1915_06_15
r1915_06_18
r1915_06_22
r1915_06_23
r1915_06_28
r1915_07_01
r1915_07_03
r1915_07_06
r1915_07_08
r1915_07_11
r1915_07_12
r1915_07_31
r1915_08_05
r1915_08_06
r1915_08_07
r1916_02_19
r1916_03_03
r1916_03_05
r1916_03_17
r1917_01_09
r1917_01_16
r1917_01_21
r1917_01_22
r1917_01_23b
r1917_01_24
r1917_01_26
r1917_01_27
r1917_01_29
r1917_01_30
r1917_02_03
r1917_02_04
r1917_02_06
r1917_02_07
r1917_02_11
r1917_02_12
r1917_02_13
r1917_02_14
r1917_02_15
r1917_02_16
r1917_02_17
r1917_02_18
r1917_02_19
r1917_02_20
r1917_02_21
r1917_02_22
r1917_02_25
r1917_02_27
r1917_02_28
r1917_03_01
r1917_03_04
r1917_03_05
r1917_03_06
r1917_03_07
r1917_03_08
r1917_03_10
r1917_03_11
r1917_03_12
r1917_03_13
r1917_03_14
r1917_03_15
r1917_03_17
r1917_03_20
r1917_03_21
r1917_03_22
r1917_08_15
r1917_08_21
r1917_08_22
r1917_08_23
r1917_08_24
r1917_08_25
r1917_08_26
r1917_08_28
r1917_09_02
r1917_09_05
r1917_09_07
r1917_09_09
r1917_09_15
r1917_09_16
r1917_09_20
r1917_09_21
r1918_02_14
r1918_02_15
r1918_02_18
r1918_02_20
r1918_02_23
r1918_02_25
r1918_02_27
r1918_02_28
r1918_03_07
r1918_03_27
r1918_04_20
r1918_05_04
r1918_05_07
r1918_05_11
r1918_05_13
r1918_05_14
r1918_05_15
r1918_05_18
r1918_05_19
r1918_05_20
r1918_05_21
r1918_05_22
r1918_05_23
r1918_05_24
r1918_05_25
r1918_06_14
r1918_07_01
r1919_06_24
r1919_06_25
r1919_06_28
r1919_06_29
r1919_07_01
r1919_07_03
r1919_07_08
r1919_07_09
r1919_07_10
r1919_07_11
r1919_07_13
r1919_07_14
r1919_07_15
r1919_07_16
r1919_07_17
r1919_07_19
r1919_07_20
r1919_07_21
r1919_07_22
r1919_07_24
r1919_07_25
r1919_07_26
r1919_07_27
r1919_07_28
r1919_07_30
r1919_07_31
r1919_08_01
r1919_08_02
r1919_08_07
r1919_08_10
r1919_08_11
r1919_08_12
r1919_08_14
r1919_08_15
r1919_08_19
r1919_08_20
r1919_08_21
r1919_08_25
r1919_08_26
r1919_08_28
r1919_08_29
r1919_08_30
r1919_08_31
r1920_02_01
r1920_02_04
r1920_02_06
r1920_02_08
r1920_02_10
r1920_02_14
r1920_02_19
r1920_02_20
r1920_02_21
r1920_02_24
r1920_02_26
r1920_03_02
r1920_03_03
r1920_03_04
r1920_03_05
r1920_03_06
r1920_03_13
r1920_03_14
r1920_03_15
r1920_03_16
r1920_03_17
r1920_06_13
r1920_06_16
r1920_06_18
r1920_06_19
r1920_06_20
r1920_06_21
r1920_06_22
r1920_06_26
r1920_10_17
r1920_10_18
r1927_01_06
r1927_01_07
r1927_01_13
r1927_01_16
r1927_01_17
r1927_01_18
r1927_01_19
r1927_01_21
r1927_01_23
r1927_01_24
r1927_01_30
r1927_02_01
r1927_04_17
r1927_10_30
r1927_10_31
Sayings_of_Sri_Ramakrishna_(text)
Talks_001-025
Talks_026-050
Talks_051-075
Talks_100-125
Talks_151-175
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
The_Riddle_of_this_World

PRIMARY CLASS

concept
power
SEE ALSO

SIMILAR TITLES
siddhis

DEFINITIONS

siddhis of knowledge — prākāmya and vyāpti, two of the eight siddhis of the as.t.asiddhi, which together constitute telepathy.

siddhis of power — aiśvarya, ı̄śitā and vaśitā, three of the eight siddhis . of the as.t.asiddhi, which together form the instrumentation of tapas.

siddhis of the body — mahimā, laghimā and an.imā, three of the eight siddhis of the as.t.asiddhi; garimā is sometimes included in mahimā.These siddhis develop when the “gross body begins to acquire something of the nature of the subtle body and to possess something of its relations with the life-energy; that becomes a greater force more powerfully felt and yet capable of a lighter and freer and more resolvable physical action”.

siddhis. :::supernatural powers attained through mantra, meditation, or other yogic practices; miracle

Siddhis::: Ashtasiddhi is of three orders



QUOTES [3 / 3 - 4 / 4]


KEYS (10k)

   2 Sri Aurobindo
   1 The Wrathful Compassion of Guru Dorje Drollo

NEW FULL DB (2.4M)

   2 Sri Aurobindo

1:A sincere heart is worth all the extraordinary powers in the world. ~ Sri Aurobindo, Letters on Yoga - I, Occult Powers or Siddhis,
2:the psychic transformation :::
The soul, the psychic being is in direct touch with the divine Truth, but it is hidden in man by the mind, the vital being and the physical nature. One may practise yoga and get illuminations in the mind and the reason; one may conquer power and luxuriate in all kinds of experiences in the vital; one may establish even surprising physical Siddhis; but if the true soul-power behind does not manifest, if the psychic nature does not come into the front, nothing genuine has been done. In this yoga the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. Mind can open by itself to its own higher reaches; it can still itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in a spiritualised mind alone. If the inmost soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then this yoga can be done; otherwise (by the sole power of the mind or any other part) it is impossible.... If there is a refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual knowledge or mental ideas or to some vital desire, then there will be a failure in the sadhana. ~ Sri Aurobindo, Letters On Yoga - III,
3:The Nirmanakaya manifestation of Amitabha, I,
the Indian Scholar, the Lotus Born,
From the self-blossoming center of a lotus,
Came to this realm of existence through miraculous powers
To be the prince of the king of Oddiyana.
Then, I sustained the kingdom in accordance with Dharma.
Wandering throughout all directions of India,
I severed all spiritual doubts without exception.
Engaging in fearless activity in the eight burial grounds,
I achieved all supreme and common siddhis.
Then, according to the wishes of King Trisong Detsen
And by the power of previous prayers, I journeyed to Tibet.
By subduing the cruel gods, nagas, yakshas, rakshas,
and all spirits who harm beings,
The light of the teachings of secret mantra has been illuminated.
Then, when the time came to depart for the continent of Lanka,
I did so to provide refuge from the fear of rakshas
For all the inhabitants of this world, including Tibet.
I blessed Nirmanakaya emanations to be representatives of my body.
I made sacred treasures as representatives of my holy speech.
I poured enlightened wisdom into the hearts of those with fortunate karma.
Until samsara is emptied, for the benefit of sentient beings,
I will manifest unceasingly in whatever ways are necessary.
Through profound kindness, I have brought great benefit for all.
If you who are fortunate have the mind of aspiration,
May you pray so that blessings will be received.
All followers, believe in me with determination.
Samaya. ~ The Wrathful Compassion of Guru Dorje Drollo, Vajra Master Dudjom Yeshe Dorje, translated by Dungse Thinley Norbu Rinpoche,

*** NEWFULLDB 2.4M ***

1:A sincere heart is worth all the extraordinary powers in the world. ~ Sri Aurobindo, Letters on Yoga - I, Occult Powers or Siddhis,
2:the psychic transformation :::
The soul, the psychic being is in direct touch with the divine Truth, but it is hidden in man by the mind, the vital being and the physical nature. One may practise yoga and get illuminations in the mind and the reason; one may conquer power and luxuriate in all kinds of experiences in the vital; one may establish even surprising physical Siddhis; but if the true soul-power behind does not manifest, if the psychic nature does not come into the front, nothing genuine has been done. In this yoga the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. Mind can open by itself to its own higher reaches; it can still itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in a spiritualised mind alone. If the inmost soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then this yoga can be done; otherwise (by the sole power of the mind or any other part) it is impossible.... If there is a refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual knowledge or mental ideas or to some vital desire, then there will be a failure in the sadhana. ~ Sri Aurobindo, Letters On Yoga - III,
3:The Nirmanakaya manifestation of Amitabha, I,
the Indian Scholar, the Lotus Born,
From the self-blossoming center of a lotus,
Came to this realm of existence through miraculous powers
To be the prince of the king of Oddiyana.
Then, I sustained the kingdom in accordance with Dharma.
Wandering throughout all directions of India,
I severed all spiritual doubts without exception.
Engaging in fearless activity in the eight burial grounds,
I achieved all supreme and common siddhis.
Then, according to the wishes of King Trisong Detsen
And by the power of previous prayers, I journeyed to Tibet.
By subduing the cruel gods, nagas, yakshas, rakshas,
and all spirits who harm beings,
The light of the teachings of secret mantra has been illuminated.
Then, when the time came to depart for the continent of Lanka,
I did so to provide refuge from the fear of rakshas
For all the inhabitants of this world, including Tibet.
I blessed Nirmanakaya emanations to be representatives of my body.
I made sacred treasures as representatives of my holy speech.
I poured enlightened wisdom into the hearts of those with fortunate karma.
Until samsara is emptied, for the benefit of sentient beings,
I will manifest unceasingly in whatever ways are necessary.
Through profound kindness, I have brought great benefit for all.
If you who are fortunate have the mind of aspiration,
May you pray so that blessings will be received.
All followers, believe in me with determination.
Samaya. ~ The Wrathful Compassion of Guru Dorje Drollo, Vajra Master Dudjom Yeshe Dorje, translated by Dungse Thinley Norbu Rinpoche,
4:12 Many uninformed persons speak of yoga as Hatha Yoga or consider yoga to be “magic,” dark mysterious rites for attaining spectacular powers. When scholars, however, speak of yoga they mean the system expounded in Yoga Sutras (also known as Patanjali’s Aphorisms): Raja (“royal”) Yoga. The treatise embodies philosophic concepts of such grandeur as to have inspired commentaries by some of India’s greatest thinkers, including the illumined master Sadasivendra. Like the other five orthodox (Vedas-based) philosophical systems, Yoga Sutras considers the “magic” of moral purity (the “ten commandments” of yama and niyama) to be the indispensable preliminary for sound philosophical investigation. This personal demand, not insisted on in the West, has bestowed lasting vitality on the six Indian disciplines. The cosmic order (rita) that upholds the universe is not different from the moral order that rules man’s destiny. He who is unwilling to observe the universal moral precepts is not seriously determined to pursue truth. Section III of Yoga Sutras mentions various yogic miraculous powers (vibhutis and siddhis). True knowledge is always power. The path of yoga is divided into four stages, each with its vibhuti expression. Achieving a certain power, the yogi knows that he has successfully passed the tests of one of the four stages. Emergence of the characteristic powers is evidence of the scientific structure of the yoga system, wherein delusive imaginations about one’s “spiritual progress” are banished; proof is required! Patanjali warns the devotee that unity with Spirit should be the sole goal, not the possession of vibhutis — the merely incidental flowers along the sacred path. May the Eternal Giver be sought, not His phenomenal gifts! God does not reveal Himself to a seeker who is satisfied with any lesser attainment. The striving yogi is therefore careful not to exercise his phenomenal powers, lest they arouse false pride and distract him from entering the ultimate state of Kaivalya. When the yogi has reached his Infinite Goal, he exercises the vibhutis, or refrains from exercising them, just as he pleases. All his actions, miraculous or otherwise, are then performed without karmic involvement. The iron filings of karma are attracted only where a magnet of the personal ego still exists. ~ Paramahansa Yogananda

IN CHAPTERS



  115 Integral Yoga
   8 Yoga
   2 Philosophy
   1 Hinduism


  121 Sri Aurobindo
   6 A B Purani
   5 Satprem
   4 The Mother
   4 Swami Krishnananda
   3 Sri Ramana Maharshi
   3 Sri Ramakrishna
   3 Nolini Kanta Gupta
   2 Swami Vivekananda
   2 Swami Sivananda Saraswati
   2 Aldous Huxley


   96 Record of Yoga
   7 The Synthesis Of Yoga
   6 Evening Talks With Sri Aurobindo
   4 The Study and Practice of Yoga
   4 Talks
   3 The Gospel of Sri Ramakrishna
   2 The Perennial Philosophy
   2 Letters On Yoga IV
   2 Letters On Yoga II
   2 Letters On Yoga I
   2 Essays Divine And Human
   2 Collected Works of Nolini Kanta Gupta - Vol 03
   2 Amrita Gita
   2 Agenda Vol 03


04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The Yogi the Hatha Yogi, the Raja Yogi, the Tantrikseeks consciously to master this life energy, to possess and use it as he wills. The Yogi, the true Yogi, aims at a higher quality, a deeper potentiality of the life energy: it may be called the Inner Life Energy. This inner life energy is in a line with, is one with the universal life energy; therefore it is said when one possesses and controls this power one has comm and over the universal power. All other energiesvisible, tangible, concretised and canalisedare particular formations and embodiments of till, mother energy. Even the most physical and material energiesmechanical, electrical, nervous, etc.are all derivatives and lesser potentials of this fount and origin. The mastery of the inner vital energy is the whole secret of what is known as occultism, even magic, black or white, spell and other allied powers or miracles. The eight siddhis well known to the Yogis are the natural results of this mastery. With such a mastery the Yogi controls and guides his own destiny; he can also in the same way control and guide the destiny of others, even of peoples and humanity at large. That is the deeper meaning the great phrase of the Gitalokasagrahacarries. Indeed, great souls are precisely they who move with the upward current of Nature, in and through whom Nature works out vast changes, prepares the steps of evolution in the world and humanity.
  

05.05 - In Quest of Reality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   This faculty of direct knowledge, however, is not such a rare thing as it may appear to be. Indeed if we step outside the circumscribed limits of pure science instances crowd upon us, even in our normal life, which would compel one to conclude that the rational and sensory process is only a fringe and a very small part of a much greater and wider form of knowing. Poets and artists, we all know, are familiar only with that form: without intuition and inspiration they are nothing. Apart from that, modern inquiries and observations have established beyond doubt certain facts of extra-sensory, suprarational perceptionof clairvoyance and clairaudience, of prophecy, of vision into the future as well as into the past. Not only these unorthodox faculties of knowledge, but dynamic powers that almost negate or flout the usual laws of science have been demonstrated to exist and can be and are used by man. The Indian yogic discipline speaks of the eight siddhis, super-natural powers attained by the Yogi when he learns to control nature by the force of his consciousness. Once upon a time these facts were challenged as facts in the scientific world, but it is too late now in the day to deny them their right of existence. Only Science, to maintain its scientific prestige, usually tries to explain such phenomena in the material way, but with no great success. In the end she seems to say these freaks do not come within her purview and she is not concerned with them. However, that is not for us also the subject for discussion for the moment.
  

05.09 - Varieties of Religious Experience, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The special gift of the Chaldean line of discipline lay in another direction. It cultivated not so much the higher lines of spiritual realisation but was occupied with what may be called the mid regions, the occult world. This material universe is not moved by the physical, vital or mental forces that are apparent and demonstrable, but by other secret and subtle forces; in fact, these are the motive forces, the real agents that work out and initiate movements in Nature, while the apparent ones are only the external forms and even masks. This occultism was also practised very largely in ancient Egypt from where the Greeks took up a few threads. The MysteriesOrphic and Eleusiniancultivated the tradition within a restricted circle and in a very esoteric manner. The tradition continued into the Christian Church also and an inner group formed in its heart that practised and kept alive something of this ancient science. The external tenets and dogmas of the Church did not admit or tolerate this which was considered as black magic, the Devil's Science. The evident reason was that if one pursued this line of occultism and tasted of the power it gave, one might very likely deviate from the straight and narrow path leading to the Spirit and spiritual salvation. In India too the siddhis or occult powers were always shunned by the truly spiritual, although sought by the many who take to the spiritual lifeoften with disastrous results. In Christianity, side by side with the major saints, there was always a group or a line of practicants that followed the occult system, although outwardly observing the official creed. It is curious to note that often where the original text of the Bible speaks of gods, in the plural, referring to the deities or occult powers, the official version translates it as God, to give the necessary theistic value and atmosphere.
  

1.04 - KAI VALYA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  
  The siddhis (powers) are attained by birth, chemical
  means, power of words, mortification or
  --
  
  Sometimes a man is born with the siddhis, powers, of course
  from the exercise of powers he had in his previous birth. In
  --
  the pain for a little. After a month he did not suffer much.
  Through such practices powers ( siddhis ) can be attained.
  

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Mortification is not, as many people seem to imagine, a matter, primarily, of severe physical austerities. It is possible that, for certain persons in certain circumstances, the practice of severe physical austerities may prove helpful in advance towards mans final end. In most cases, however, it would seem that what is gained by such austerities is not liberation, but something quite different the achievement of psychic powers. The ability to get petitionary prayer answered, the power to heal and work other miracles, the knack of looking into the future or into other peoples mindsthese, it would seem, are often related in some kind of causal connection with fasting, watching and the self-infliction of pain. Most of the great theocentric saints and spiritual teachers have admitted the existence of supernormal powers, only, however, to deplore them. To think that such siddhis, as the Indians call them, have anything to do with liberation is, they say, a dangerous illusion. These things are either irrelevant to the main issue of life, or, if too much prized and attended to, an obstacle in the way of spiritual advance. Nor are these the only objections to physical austerities. Carried to extremes, they may be dangerous to health and without health the steady persistence of effort required by the spiritual life is very difficult of achievement. And being difficult, painful and generally conspicuous, physical austerities are a standing temptation to vanity and the competitive spirit of record breaking. When thou didst give thyself up to physical mortification, thou wast great, thou wast admired. So writes Suso of his own experiencesexperiences which led him, just as Gautama Buddha had been led many centuries before, to give up his course of bodily penance. And St. Teresa remarks how much easier it is to impose great penances upon oneself than to suffer in patience, charity and humbleness the ordinary everyday crosses of family life (which did not prevent her, incidentally, from practising, to the very day of her death, the most excruciating forms of self-torture. Whether these austerities really helped her to come to the unitive knowledge of God, or whether they were prized and persisted in because of the psychic powers they helped to develop, there is no means of determining).
  

1.06 - Raja Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  24. By controlling the thoughts the Sadhaka attains great siddhis. He becomes an adept. He attains Asamprajnata Samadhi or Kaivalya.
  
  25. Do not run after siddhis. siddhis are great temptations. They will bring about your downfall.
  

1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  To become an Adeptus Major (in the Sphere of Geburah -
  Power) the Adept busies himself with the investigation of every branch and formula of practical Magick, and acquires what are known as the siddhis or magical powers.
  

1.094 - Understanding the Structure of Things, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  These few sutras which we have been studying are very difficult ones hard nuts to crack. But they are very important in the sense that an understanding of their import is necessary for the purpose of a whole-souled absorption in the object of meditation, the object of samyama, for the purpose of acquiring powers of mastery over nature. These powers are called siddhis which are described in the further sutras.
  

1.096 - Powers that Accrue in the Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Then what happens? Patanjali says one gets eight siddhis: anima, mahima, laghima, garima, prapti, prakamya, istava and vasitva. These are the eight powers that one gains by a control one acquires over the elements. If we hear what these eight siddhis are, we will leap in ecstasy. We can become small like a fibre of cotton, and we can become big like an iron hill as heavy as we can conceive, and as light as can be lifted up in the air and have the capacity to manipulate anything in the world in any manner whatsoever. Anima is the power by which one becomes very small. Mahima is the power by which one becomes very big. Laghima is the power by which one becomes very light. Garima is the power by which one becomes very heavy. Prapti is the power by which one can contact anything anywhere, whatever be the distance of that object. Prakamya is the capacity to fulfil any wish that is in the mind. Isatva is the capacity to bring anyone under ones subjection. And vasitva is the mastery over the whole universe. These are the powers, says Patanjali, that one can get by samyama on the five elements.
  
  --
  
  The powers are not really miracles as most people think. They are revelations of the forces of nature which are hidden, through which one passes when one rises from one realm to another realm. In each realm a particular law operates, just as different laws operate in different countries. When one gains entry into a particular realm, one becomes one with the law that operates in that realm; and to a lower realm, that upper law looks like a miracle. The aim of yoga is the liberation of the spirit. The highest perfections are not control of the elements, or bodily perfection, etc., as mentioned. The eight siddhis etc. are not the aim of yoga. Rather, they are obstacles if they are independently aimed at. The purpose is Cosmic-consciousness, which also is an incidental experience to the last stage which is called liberation, or moksha. Omnipotence, omniscience and omnipresence are the last powers that come to a person. That is Ishvara shakti: entering into the mind of a yogi. That is the last perfection, and is connected with the Pure Spirit, or the purusha.
  

1.099 - The Entry of the Eternal into the Individual, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Janma auadhi mantra tapa samdhij siddhaya (IV.1). siddhis are perfections or attainments achievements of powers. It is seen that certain created beings are born with certain perfections. This accompaniment of a perfection, or a siddhi, with ones birth is due to previous practice. Many a time it so happens that the result of even a protracted practice cannot be seen or visualised in ones life due to various obstacles in the form of impeding prarabdhas. This has been the case with many seekers. But, when they give up their body without apparently having achieved any perfection or having had no achievement at all, they are reborn with the manifestation of the results of their earlier practice.
  
  --
  
  The powers, or the siddhis, which the Vibhuti Pada speaks about are not creations, inventions, etc., but are only spontaneous actions of prakriti just as there is a spontaneous movement of water in the fields. What does yoga practice do? It does exactly what the farmer does in the fields. Instead of blocking the passage of water and not allowing it to flow into the field for the purpose of irrigation, the farmer opens up a stream, creates a channel, and allows the water to flow. This is what yoga does. At present the movement of energies, which flow of their own accord, are blocked. The movements are blocked due to there being no passage for the entry of the forces of nature. What is it that blocks the entry of these forces? There is only one thing which is the principal obstruction of the operation of natural forces in us. That is the I-principle, the ego, the asmita, which has various other accompaniments raga, dvesa, etc. Raga, dvesa, abhinivesa all these things mentioned earlier are accompanying features of the single impediment which is asmita. We are so powerful in our ego that nothing from outside can enter it. It is hard like flint, and it is, therefore, incapable of allowing the entry of any force into itself, just as any amount of water poured on hard rock will not enter the rock.
  
  --
  
  We have been told much about it in earlier sutras. But essentially, the law of prakriti is such that it has no internal distinction within itself. To create internal distinctions or differences of bodies, personalities, individualities, etc., would be a result of disharmony of some kind or the other. In the totality of nature, internal differences are unknown, just as the body, our individual bodily organism, has no feeling of internal differences. There is a principle which brings all these forces together and creates in us a sense of oneness. Likewise in nature, there is a principle which brings all the forces together. The more we approach this centre of unification of nature, the more are we natural, and the more we depart from it, the more are we unnatural. This is the meaning of this particular sutra, nimmita aprayojaka praktn varaabheda tu tata ketrikavat (IV.3): The instrumental cause, which is the practice of yoga, is not actually the creator of the powers or siddhis, but only an agent which allows the operation of natural forces, in the same way as the farmer operates as an instrumental cause in the movements of waters in the fields. This is the literal meaning of this sutra.
  
  To sum up the teaching of these two sutras cited just now, the present state of existence of a human individual is unnatural, and we should not make the mistake of thinking that we are living a normal life. Our present way of life is abnormal in the sense that it does not harmonise with what eternally exists. The temporal features that we are manifesting in our personal lives are the opposites of the eternal features of prakriti. Hence, yoga is an instrumental agent in bringing about conditions by which there is a spontaneity of entry of eternal laws into our personality. And in this process of the entry of the eternal characters of prakriti into us, we develop various powers. Thus, the powers, or siddhis, are nothing but experiences which are incumbent upon our gradual proximity to the ultimate nature of prakriti. This is what the sutra tells us.
  

1.09 - Kundalini Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  30. The Yogi attains different siddhis at each Chakra and experiences Ananda or bliss in various degrees.
  
  31. Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Vasitvam, Ishatvam are the major eight siddhis.
  
  32. Doora-Darshana (clairvoyance), Doora-Sravana (clairaudience), Manojaya (control of the mind), Kamarupa, Parakaya Pravesha, Iccha-Mrityu are the minor siddhis.
  
  --
  
  36. These are the signs that indicate that Kundalini has been awakenedviz., dispassion, fearlessness, joy, ecstasy, peace, unruffled state of mind, siddhis or powers, contentment.
  

1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  *
  Power means strength and force, Shakti, which enables one to face all that can happen and to stand and overcome, also to carry out what the Divine Will proposes. It can include many things, power over men, events, circumstances, means etc. But all this not of the mental or vital kind, but by an action through unity of consciousness with the Divine and with all things and beings. It is not an individual strength depending on certain personal capacities, but the Divine Power using the individual as an instrument. It has no special relation to occult siddhis.
  

1.1.02 - The Aim of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  (2) The object of Yoga is not to get power or to be more powerful than others or to have great siddhis or to do great or wonderful or miraculous things.
  

1.1.05 - The Siddhis, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  object:1.1.05 - The siddhis
  author class:Sri Aurobindo
  --
  
  The siddhis
  Some men sneer at the siddhis because they do not believe in them, others because they think it is noble and spiritual to despise them. Both attitudes proceed from ignorance. It is true that to some natures the rule of omne ignotum pro magnifico holds and everything that is beyond their knowledge is readily accepted as true marvel and miracle, and of such a temper are the credulous made, it is also true that to others it is omne ignotum pro falso and they cannot forbear ridiculing as fraud or pitiable superstition everything that is outside the reach of their philosophy. This is the temper of the incredulous. But the true temper is to be neither credulous nor incredulous, but calmly and patiently to inquire. Let the inquiry be scrupulous, but also scrupulously fair on both sides. Some think it shows superior rationality, even when they inquire, to be severe, and by that they mean to seize every opportunity of disproving the phenomenon offered to their attention. Such an attitude is good rather for limiting knowledge than increasing it. If it saves us from some errors of assertion, it betrays us into many errors of negation and postpones developments of the utmost importance to our human advance.
  
  I do not wish to argue the question of the existence or nonexistence of Yogic siddhis; for it is not with me a question of debate, or of belief and disbelief, since I know by daily experience that they exist. I am concerned rather with their exact nature and utility. And here one is met by the now fashionable habit, among people presuming to be Vedantic and spiritual, of a denunciation and holy horror of the Yogic siddhis. They are, it seems, Tantric, dangerous, immoral, delusive as conjuring tricks, a stumbling block in the path of the soul's liberation. Swami Vivekananda did much to encourage this attitude by his eagerness to avoid all mention of them at the outset of his mission in order not to
  
  The siddhis
  
  --
  There was no such weakness in the robust temperament of our forefa thers. Our great Rishis of old did not cry out upon
   siddhis, but recognised them as a part, though not the most important part of Yogic accomplishment, and used them with an abundant and unhesitating vigour. They are recognised in our sacred books, formally included in Yoga by so devotional a Purana as the Bhagawat, noted and some of their processes carefully tabled by Patanjali. Even in the midnight of the Kali great Siddhas and saints have used them more sparingly, but with power and effectiveness. It would be difficult for many of them to do otherwise than use the siddhis since by the very fact of their spiritual elevation, these powers have become not exceptional movements, but the ordinary processes of their thought and action. It is by the use of the siddhis that the Siddhas sitting on the mountains help the world out of the heart of their solitude and silence. Jesus Christ made the use of the siddhis a prominent feature of his pure, noble and spiritual life, nor did he hesitate to communicate them to his disciples - the laying of hands, the healing of the sick, the ashirvada, the abhishap, the speaking with many tongues were all given to them. The day of Pentecost is still kept holy by the Christian Church. Joan of Arc used her siddhis to liberate France. Socrates had his siddhis, some of them of a very material nature. Men of great genius are usually born with some of them and use them unconsciously. Even in natures far below the power and clarity of genius we see their occasional or irregular operation. The West, always avid of knowledge, is struggling, sadly hampered by misuse and imposture, to develop them and gropes roughly for the truth about them in the phenomena of hypnotism, clairvoyance, telepathy, vouched for by men and women of great intellectuality and sincerity. Returning
  Eastwards, where only their right practice has been understood, the lives of our saints northern and southern are full of the record of siddhis. Sri Ramakrishna, whose authority is quoted against
  
  --
  
  And even that wonder ceases when we know God and realise that the most wonderful movements of the cosmos are but trifles and "conjuring-tricks" compared with His infinite Reality. And as it is with this siddhi of science which we call wireless telegraphy and with this other siddhi of nature which is exampled in the momentary or rapid spread of a single thought or emotion in a mob, a nation, an army, so it is with the Yogic siddhis. Explain
  & master their processes, put them in their proper relation to the rest of the economy of the universe and we shall find that they are neither miraculous nor marvellous nor supernatural. They are supernormal only in the way in which aviation is supernormal or motoring or the Chinese alphabet. Nor is there anything magical in them except in so far as magic, the science of the Persian Magi, means originally & properly the operations of superior power or superior knowledge. And in that sense the occultism of the
  
  The siddhis
  

1.107 - The Bestowal of a Divine Gift, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Even the enlightenment in respect of objects such as insight the siddhis mentioned in the Vibhuti Pada, the powers of different types, and the insights and intuitions which may flash forth in respect of the different things of the universe should not enchant the mind even in the least, even in the minimum, because as we go higher and higher, the delights are also subtler and subtler. The joys that we have in this world are gross and crude, but even they are enough to catch us and entangle us. But when we go higher, the joys are subtler. They can catch us more powerfully than the joys of this earth, which are crude and impeded by the physical tabernacle.
  

1.12 - Independence, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  1. The siddhis (powers) are attained by birth, chemical means, power of words, mortification, or concentration.
  
  Sometimes a man is born with the siddhis, powers, of course, those he had earned in his previous incarnation. This time he is born, as it were, to enjoy the fruits of them. It is said of Kapila, the great father of the Snkhya philosophy, that he was a born Siddha, which means literally a man who has attained to success.
  

1.12 - The Divine Work, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  of the Bhagavata Purana, "I desire not the supreme state with
  all its eight siddhis nor the cessation of rebirth; may I assume
  the sorrow of all creatures who suffer and enter into them so

1.13 - And Then?, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  
  He may also lead a revolution or accomplish an awe-inspiring and striking deed, if such is the flow of the Truth in him. He is unpredictable, elusive as Truth itself; he chaffs as he looks grave and smiles as he pores over the world's misery; for he listens to invisible calls and works ceaselessly to pour the Rhythm over the earth's wounds. He does not perform miracles that flare up like a flash in the pan, then leave the earth to its unrepentant darkness; he does not play with occult siddhis36 that upset the laws of matter for a time, then let it fall back into its old routine of pain; he has no need to convert men or preach to nations, for he knows all too well that men are not converted by ideas or words or by sensational demonstrations, but by a change of inner density, which creates a sudden little breath of ease and sunshine in the darkness he sows another law in the world, opens the window to another sun; he changes the density of hearts by the tranquil outpouring of his ray. He does not strike or break, does not condemn or judge; he tries to free the same particle of truth contained in each being and each thing and each event, and convert each by its own sun. His power is a power of truth, of matter to matter, and his vision embraces everything, because he has found the little point within that contains all points and beings and places. In this beggar walking by, that cloud tinged with pink, this chance accident, the little nothing that jostles his house or the young shoot growing, he sees the whole earth and its millions of buds growing toward their kindred Truth, and the world's exact position in a faltering of chance or the remark of a passerby. Everything is his field of action. Through the minuscule, he acts upon the whole; in the minuscule, he deciphers the whole. From one end of the world to the other, he touches his own body.
  

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  whether it was possible to go without food, he was told: Yes, it is.
  When I fasted for about 23 days or more. . . . I very nearly solved the problem. I could walk eight hours a day as usual. I continued my mental work and sadhana as usual and I found that I was not in the least weak at the end of 23 days. But the flesh began to waste away and I did not find a clue to replacing the very material reduced in the body. When I broke the fast, I did not observe the usual rule of people who observe long fasts, by beginning with little food. I began with the same quantity I used to take before. . . . I tried fasting once in jail but that was for ten days when I used to sleep also once in three nights. I lost ten pounds in weight but I felt stronger at the end of ten days than I was before I began the fast . . . I was able to raise a pail of water above my head, a thing I could not do ordinarily. 353 Another experience goes back to the time of the Alipore jail: I was concentrated. And my mind was questioning: Were such siddhis [powers] possible? when I suddenly found myself raised up. . . . I
  could not have held my body like that normally even if I had wanted to and I found that the body remained suspended like that without any exertion on my part.354 Another time, Sri Aurobindo had a large quantity of opium purchased from the Pondicherry bazaar, enough to overwhelm several people, and absorbed it entirely without suffering any adverse effects, just to test the control of his consciousness. We owe the fourth item to the impatience of a disciple who was complaining that he had not received an answer to his letters soon enough. You do not realise, Sri Aurobindo replied, that I have to spend 12 hours over the ordinary correspondence. I work 3 hours in the afternoon and the whole night up to 6 in the morning over this . . .

1.23 - THE MIRACULOUS, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  The Sufis regard miracles as veils intervening between the soul and God. The masters of Hindu spirituality urge their disciples to pay no attention to the siddhis, or psychic powers, which may come to them unsought, as a by-product of one-pointed contemplation. The cultivation of these powers, they warn, distracts the soul from Reality and sets up insurmountable obstacles in the way of enlightenment and deliverance. A similar attitude is taken by the best Buddhist teachers, and in one of the Pali scriptures there is an ancedote recording the Buddhas own characteristically dry comment on a prodigious feat of levitation performed by one of his disciples. This, he said, will not conduce to the conversion of the unconverted, nor to the advantage of the converted. Then he went back to talking about deliverance.
  

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  If however a man consciously attempts to display siddhis he will receive only kicks.
  

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  Just consider how Krishna surrounded by 16,000 gopis is a brahmachari! Such is the mystery of jivanmukti! A jivanmukta is one who does not see anything separate from the Self.
  If however a man consciously attempts to display siddhis he will receive only kicks.
  
  --
  A Swiss lady, Mrs. J. C. S. Hick-Riddingh, asked: Does SelfRealisation imply occult powers also?
  M.: The Self is the most intimate and eternal Being whereas the siddhis are foreign. The one requires effort to acquire and the other does not.
  The powers are sought by the mind which must be kept alert whereas the Self is realised when the mind is destroyed. The powers manifest only when there is the ego. The ego makes you aware of others and in its absence there are no others to be seen. The Self is beyond the ego and is realised after the ego is eliminated. The elimination of the ego makes one unaware of others. How can the question of others arise and where is the use of occult powers for a Self-Realised Being?
  --
  is how the so-called new discoveries are made. Even worlds can be
  created in this manner. Samyamana leads to all siddhis. But they do
  not manifest so long as the ego lasts. Concentration according to yoga
  --
  Therefore Samyamana relates to concentration on different parts of
  the body for the different siddhis. Also the Visva or the Virat is said to
  contain the cosmos within the limits of the body. Again, The world

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  A Swiss lady, Mrs. J. C. S. Hick-Riddingh, asked: "Does SelfRealisation imply occult powers also?"
  M.: The Self is the most intimate and eternal Being whereas the siddhis are foreign. The one requires effort to acquire and the other does not.
  

1962-08-28, #Agenda Vol 03, #unset, #Kabbalah
  
   All the powers, all the siddhis, all the realizations, all these things are the grand extravaganza the great spiritual spectacle. But this isnt like that. Its very modest, very modest, very unobtrusive, very humble, nothing showy about it. It takes years and years and years of silent, quiet and extremely careful work before there can be any visible and tangible results, before anything can be noticed, even for the [Mothers] individual consciousness.
  

1962-09-08, #Agenda Vol 03, #unset, #Kabbalah
  
   Yes, these are siddhis rather than evolutionary developments: things imposed on Nature.
  

1970 04 03, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
  
   440My Lover took His crown and royal necklace from His head and neck and clothed me with them; but the disciples of the saints and the prophets abused me and said, He is hunting after siddhis.1
  

1970-04-11, #Agenda Vol 11, #unset, #Kabbalah
  
   The physical Nature does not mean the body alone but the phrase includes the transformation of the whole physical mind, vital, material naturenot by imposing siddhis [occult powers] on them, but by creating a new physical nature which is to be the habitation of the supramental being in a new evolution. I am not aware that this has been done by any Hathayogic or other process. Mental or vital occult power can only bring siddhis of the higher plane into the individual lifelike the Sannyasi who could take any poison without harm, but he died of a poison after all when he forgot to observe the conditions of the Siddhi. The working of the supramental power envisaged is not an influence on the physical giving it abnormal faculties but an entrance and permeation changing it wholly into a supramentalised physical. I did not learn the idea from Veda or Upanishad, and I do not know if there is anything of the kind there. What I received about the Supermind was a direct, not a derived knowledge given to me; it was only afterwards that I found certain confirmatory revelations in the Upanishad and Veda.
  

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   Sri Aurobindo: It may be. I can never understand that stupid fear of acquiring siddhis occult powers which our people are having. Why should everyone be spiritual? Those who want to attain power must do that. I mean if that is the only thing they can do in this life let them do it. H was telling me the same thing this morning. For instance, if a man is capable of writing good poetry why should he be expected to do all things in life? Let one thing be well done. That way the soul develops.
  

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   It may help one to concentrate. But what one does with that concentration depends upon the man. My own idea is that of all these people, who resort to these external stimulants, ninety percent never go beyond the vital consciousness. They get into it and then the vital is a great builder: it constructs any number of things, worlds, states, etc. It can give you an idea that you are in the Highest. There are any number of siddhis on the vital plane and if you have proper knowledge you can get them by using these things. And even if one gets into the Brahmic consciousness it is not that one has got the Highest Truth, because the Brahmic consciousness can be had on any plane. You can have that consciousness on the mental or the vital plane.
  
  --
  
   Disciple: There is a fear of siddhis among spiritual aspirants and generally they are banned.
  

2.13 - THE MASTER AND M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  "People practise various Tantrik disciplines to acquire supernatural powers. How mean such people are! Krishna said to Arjuna, 'Friend, by acquiring one of the eight siddhis you may add a little to your power, but you will not be able to realize Me.' One cannot get rid of maya as long as one exercises supernatural powers. And maya begets egotism.
  

WORDNET


































IN WEBGEN [10000/38]

https://religion.wikia.org/wiki/Amoghasiddhi
selforum - on magical powers called siddhis
selforum - but ahead of this siddhi yoga we also
selforum - ashtasiddhi and sapta chatushtaya
wiki.auroville - Siddhi_Day
Dharmapedia - Amritasiddhi
Dharmapedia - Siddhi
Wikipedia - Amoghasiddhi
Wikipedia - Amritasiddhi
Wikipedia - Andhari, Siddhicharan -- Former Village Development Committee in Nepal
Wikipedia - Ashtasiddhi
Wikipedia - Atma Siddhi -- Spiritual treatise by Shrimad Rajchandra
Wikipedia - Mahasiddha -- Someone who embodies and cultivates the "siddhi of perfection"
Wikipedia - Ralegan Siddhi -- Village in Maharashtra
Wikipedia - Satyasiddhi
Wikipedia - Siddhi
Wikipedia - Sukhasiddhi
Wikipedia - Tattvasiddhi
https://whitewolf.fandom.com/wiki/Siddhi
Amritasiddhi
Atma Siddhi
Naishkarmya Siddhi
Ralegan Siddhi
Sarvrthasiddhi
Siddhi
Siddhicharan Shrestha
Siddhidas Mahaju
Siddhidhatri
Siddhi Idnani
Siddhikali Temple
Siddhi Vinayak
Siddhivinayak Mahaganapati Temple
Siddhivinayak temple
Siddhivinayak Temple, Mumbai
Sukhasiddhi
Tattvasiddhi
Varasiddhi Vinayaka Temple
Vimatikvijaptimtratsiddhi


change font "color":
change "background-color":
change "font-family":
change "padding": 338602 site hits