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

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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.

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


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

TOPICS
SEE ALSO


AUTH

BOOKS
Essays_Divine_And_Human
Letters_On_Yoga
Letters_On_Yoga_I
Life_without_Death
Savitri
The_Essential_Songs_of_Milarepa
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
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1962-06-12
0_1962-07-21
0_1962-08-28
0_1962-09-08
0_1966-09-30
0_1970-04-11
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_-_Origin_of_the_four_castes
1.06_-_Raja_Yoga
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_Note_on_the_word_Go
1.07_-_Production_of_the_mind-born_sons_of_Brahma
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
1.09_-_Legend_of_Lakshmi
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?
1.13_-_THE_MASTER_AND_M.
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_The_Principle_of_Divine_Works
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.2.07_-_Surrender
12.09_-_The_Story_of_Dr._Faustus_Retold
1.2.10_-_Opening
1.2.1_-_Mental_Development_and_Sadhana
1.22_-_ADVICE_TO_AN_ACTOR
1.23_-_THE_MIRACULOUS
1.240_-_Talks_2
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.27_-_AT_DAKSHINESWAR
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
1970_04_03
2.01_-_On_Books
2.01_-_The_Yoga_and_Its_Objects
2.02_-_On_Letters
2.03_-_On_Medicine
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.10_-_On_Vedic_Interpretation
2.12_-_On_Miracles
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.16_-_The_15th_of_August
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.19_-_THE_MASTER_AND_DR._SARKAR
2.2.01_-_Work_and_Yoga
2.20_-_Nov-Dec_1939
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
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
2.3.02_-_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
2.4.2_-_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
9.99_-_Glossary
BOOK_I._--_PART_I._COSMIC_EVOLUTION
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
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The_Riddle_of_this_World

PRIMARY CLASS

concept
power
SIMILAR TITLES
siddhis

DEFINITIONS


TERMS STARTING WITH

siddhis of knowledge ::: prakamya and vyapti, two of the eight siddhis of the as.t.asiddhi, which together constitute telepathy.

siddhis of power ::: aisvarya, isita and vasita, three of the eight siddhis . of the as.t.asiddhi, which together form the instrumentation of tapas.

siddhis of the body ::: mahima, laghima and an.ima, three of the eight siddhis of the as.t.asiddhi; garima is sometimes included in mahima.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


TERMS ANYWHERE

Abhidina (Sanskrit) Abhiḍīna [from abhi towards + ḍīna flight from the verbal root ḍī to fly] One of the siddhis (occult powers) of a buddha; similar to khechara (skywalker, one who has the power of projecting his mayavi-rupa whither he will in the lower ranges of the cosmos), but on a more sublime scale. It is the power to transcend the limitations of the lower quaternary of the cosmos and to “fly” or ascend self-consciously into the spiritual planes of the universe and function there in full self-possession, with complete control of circumstances and time. One of the most mystical and least known teachings of esoteric Buddhism, it is closely connected with samma-sambodhi and nirvana.

aisvarya (aishwarya; aishwaryam; aiswarya; aisvaryam) ::: mastery; sovereignty; the sense of divine power (same as isvarabhava, a quality common to the four aspects of daivi prakr.ti); one of the three siddhis of power: effectiveness of the will acting on a person or object without the kind of direct control established in vasita; an instance of so exercising the will; sometimes equivalent to aisvaryatraya or tapas.

aisvarya (Aishwarya) ::: [one of the ashtasiddhis]: the control over events, lordship, wealth and all objects of desire; effectiveness of the Will acting on object or event without the aid of physical means. ::: aisvaryam [nominative]

aisvarya-isita (aishwarya-ishita; aishwarya ishita) ::: the combination aisvarya-isita of aisvarya and isita, two of the three siddhis of power. aisvarya-isit aisvarya-isita-vasita

aisvaryatraya (aishwaryatraya; aishwarya-traya; aishwarya traya) ::: aisvaryatraya the triad of aisvarya, consisting of the three siddhis of power. aisvarya-vasit aisvarya-vasita a (aishwarya-vashita; aishwaryavashita; aishwarya

Also applied to any inspired sage, prophet, or seer (e.g., Vyasa, Kapila), especially to one who has attained a state of beatitude; or to any great adept who has acquired the siddhis.

Animan (Sanskrit) Aṇiman [from aṇu atom] Minuteness, fineness, thinness; the condition of the infinitesimal or atomic, often used in the nominative form anima. The first of the eight mahasiddhis (great powers): that of making oneself infinitesimal, or as minute as an atom in size.

anima ::: [one of the astasiddhis]: subtlety.

Anima: Subtlety; the power of making the body subtle; reducing the physical mass and density at will, one of the eight Siddhis.

apana-sakti (utthapana-shakti; utthapana shakti) ::: the force of utthapana, based on a combination of the siddhis of the body, especially laghima and mahima..V

apana ::: the second stage of utthapana, in which reactions contradicting the siddhis of the body are eliminated "so that the limbs and the whole body can take and maintain any position or begin and continue any movement for any length of time naturally and in its own right"; exercise to develop this kind of utthapana by holding various positions of the limbs for extended periods. second vijñana

apti-prakamya (vyapti-prakamya; vyaptiprakamya; vyapti prakamya) ::: the combination of vyapti and prakamya, the two siddhis of knowledge, which constitutes telepathy.

As diamond, dorje has a direct mystical reference to the supposedly indestructible nature of the diamond. It is the symbol of possession of siddhis or supernormal powers spiritual, intellectual, and astral. Those who wield this wand of power or diamond-thunderbolt are called vajra-panins.

Ashta-siddhis (Sanskrit) Aṣṭa-siddhi-s [from aṣṭa eight + siddhi supernormal powers] The eight supernormal powers or faculties innate in man but at present generally latent or undeveloped, although attainable when a person reaches the status of a buddha. See also IDDHI; SIDDHI

astasiddhis ::: [the eight siddhis (occult powers)].

as.t.asiddhi (ashtasiddhi; ashta siddhi) ::: the eight siddhis or superastasiddhi normal powers (prakamya, vyapti, vasita, aisvarya, isita, mahima, laghima and an.ima), constituting the third member of the vijñana catus.t.aya. When the members of the vijñana catus.t.aya are listed as five rather than four, with rūpadr.s.t.i as the third, as.t.asiddhi is omitted and is replaced by tapas, meaning the siddhis of power (vasita, aisvarya and isita), 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.

a-vasita (aishwarya-ishita-vashita) ::: a combination of the three siddhis of power. aisvarya-isit aisvarya-isita-vyapti

bhautasiddhi (bhautasiddhi; bhauta-siddhi; bhauta siddhi) ::: a term that occurs in 1912-13 in connection with utthapana, also associated with the vijñana catus.t.aya; it is perhaps a collective term for the siddhis of the body, which are the basis of utthapana and form part of as.t.asiddhi in the vijñana catus.t.aya.

siddhis of knowledge ::: prakamya and vyapti, two of the eight siddhis of the as.t.asiddhi, which together constitute telepathy.

siddhis of power ::: aisvarya, isita and vasita, three of the eight siddhis . of the as.t.asiddhi, which together form the instrumentation of tapas.

siddhis of the body ::: mahima, laghima and an.ima, three of the eight siddhis of the as.t.asiddhi; garima is sometimes included in mahima.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

Chengshi lun. (S. *Tattvasiddhi; J. Jojitsuron; K. Songsil non 成實論). In Chinese, "Treatise on Establishing Reality"; a summary written c. 253 CE by the third century CE author HARIVARMAN of the lost ABHIDHARMA of the BAHUsRUTĪYA school, a branch of the MAHASAMGHIKA. (The Sanskrit reconstruction *Tattvasiddhi is now generally preferred over the outmoded *SatyasiddhisAstra). The Tattvasiddhi is extant only in KUMARAJĪVA's Chinese translation, made in 411-412, in sixteen rolls (juan) and 202 chapters (pin). The treatise is especially valuable for its detailed refutations of the positions held by other early MAINSTREAM BUDDHIST SCHOOLS; the introduction, for example, surveys ten different grounds of controversy separating the different early schools. The treatise is structured in the form of an exposition of the traditional theory of the FOUR NOBLE TRUTHS, but does not include listings for different factors (DHARMA) that typify many works in the abhidharma genre. The positions advocated in the text are closest to those of the STHAVIRANIKAYA and SAUTRANTIKA schools, although, unlike the SthaviranikAya, the treatise accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike SautrAntika, rejects the notion of an "intermediate state" (ANTARABHAVA) between existences. Harivarman opposes the SARVASTIVADA position that dharmas exist in past, present, and future, the MahAsAMghika view that thought is inherently pure, and the VATSĪPUTRĪYA premise that the "person" (PUDGALA) exists. The Chengshi lun thus hones to a "middle way" between the extremes of "everything exists" and "everything does not exist," both of which it views as expediencies that do not represent ultimate reality. The text advocates, instead, the "voidness of everything" (sarvasunya) and is therefore sometimes viewed within the East Asian traditions as representing a transitional stage between the mainstream Buddhist schools and MahAyAna philosophical doctrine. The text was so widely studied in East Asia, especially during the fifth and sixth centuries, that reference is made to a *Tattvasiddhi school of exegesis (C. Chengshi zong; J. Jojitsushu; K. Songsilchong); indeed, the Jojitsu school is considered one of the six major schools of Japanese Buddhist scholasticism during the Nara period.

devatāyoga. (T. lha'i rnal 'byor). In Sanskrit, "deity yoga"; tantric practice in which a deity (often a buddha or bodhisattva) is visualized in the presence of the practitioner, the deity is propitiated through offerings, prayers, and the recitation of MANTRA, and is then requested to bestow SIDDHIs. Two types are sometimes enumerated: one in which the deity is visualized in front of the practitioner and another in which the practitioner imagines himself or herself to be the deity. According to TSONG KHA PA, the practice of this latter type of deity yoga is the distinguishing characteristic of the VAJRAYĀNA, differentiating it from the PĀRAMITĀYĀNA. He argues that both forms of deity yoga are to be found in all classes of tantra: KRIYĀ, CARYĀ, YOGA, and ANUTTARAYOGA. Devatāyoga is a central feature of the two stages of anuttarayoga tantra (UTPATTIKRAMA and NIsPANNAKRAMA); in the former "generation" stage, guided by a SĀDHANA, the tāntrika visualizes a MAndALA, with its central and surrounding deities. Through meditation on ANĀTMAN (nonself) or suNYATĀ (emptiness), the practitioner imagines himself or herself to be the central deity of the mandala. In certain forms of practice, the practitioner will also imagine the entire mandala and its deities as residing within the practitioner's body. When the practitioner has developed the ability to visualize the mandala and its deities in minute detail, one moves to the second "completion" stage (nispannakrama), in which the complex of NĀdIs (channels) and CAKRAs (wheels) of the human body are utilized to achieve buddhahood.

dharmameghā. (T. chos kyi sprin; C. fayun di; J. hounji; K. pobun chi 法雲地). In Sanskrit, "cloud of dharma," the tenth and final "ground" or stage (BHuMI) of the BODHISATTVA path, just prior to the attainment of buddhahood. On the dharmameghā bhumi, the bodhisattva is at the point of attaining the dharma-body (DHARMAKĀYA) that is as vast as the sky, becomes autonomous in interacting with all material and mental factors, and gains all-pervasive knowledge, which causes the excellent dharma to fall like rain from a cloud, nurturing the entire world and increasing the harvest of virtue for sentient beings. This stage is also described as being pervaded by meditative absorption (DHYĀNA) and mastery of the use of DHĀRAnĪ, just as the sky is filled with clouds. According to the CHENG WEISHI LUN (*VijNaptimātratāsiddhisāstra; chap. 11), each of the ten stages of the bodhisattva path leads to the attainment of one of the ten types of suchness (TATHATĀ); these are accomplished by discarding one of the ten kinds of obstructions (ĀVARAnA) through practicing one of the ten perfections (PĀRAMITĀ). In the case of the dharmameghā bhumi, the obstruction of not yet acquiring mastery over all dharmas (fa wei zizai zhang) is removed through the perfection of knowledge (JNĀNAPĀRAMITĀ), leading to the suchness that serves as the support for mastery over action (ye zizai deng suoyi zhenru; *kriyādivasitāsaMnisrayatathatā) and the ability of the bodhisattva to ripen the minds of sentient beings. The tenth stage thus removes any remaining delusions regarding the use of the supernatural knowledges or powers (ABHIJNĀ) or the subtle mysteries, giving the bodhisattva complete autonomy in manipulating all dharmas. As the culminating stage of the "path of cultivation" (BHĀVANĀMĀRGA), the dharmameghā bhumi still contains the last and most subtle remnants of the cognitive obstructions (JNEYĀVARAnA). These obstructions will be completely eradicated through the adamantine-like concentration (VAJROPAMASAMĀDHI), which marks the transition to the "ultimate path" (NIstHĀMĀRGA), or "path where no further training is necessary" (AsAIKsAMĀRGA), i.e., an eleventh stage of the buddhas (TATHĀGATABHuMI) that is sometimes also known as the "universally luminous" (samantaprabhā).

Dharmapāla. (T. Chos skyong; C. Hufa; J. Goho; K. Hobop 護法) (530-561). One of the ten great YOGĀCĀRA philosophers of Indian Buddhism. He was born in southern India in the middle of the sixth century CE, to the family of a high government minister. At around the age of twenty, on the evening that he was to be married, he ran away to a mountain monastery to become a monk. After mastering the teachings of both mainstream and MAHĀYĀNA Buddhism, Dharmapāla traveled extensively, becoming renowned for his debating skills. Later, he studied under the YOGĀCĀRA specialist and logician DIGNĀGA (d.u.) at NĀLANDĀ, where he became chief instructor despite his youth. His teaching focused especially on Yogācāra doctrine, and he produced many excellent disciples. XUANZANG (600/602-664), one of the most important figures in the history of Chinese Buddhist scholasticism, traveled to India in the seventh century, where he studied Dharmapāla's doctrines at Nālandā under one of his principal disciples, sĪLABHADRA (529-645), and brought Dharmapāla's scholastic lineage back to China. Xuanzang edited and translated some of the materials he had collected in India into the CHENG WEISHI LUN (*VijNaptimātratāsiddhisāstra; "Demonstration of Consciousness-Only"), a synopsis of ten separate commentaries on VASUBANDHU's TRIMsIKĀ ("Thirty Verses") but heavily focused on the insights of Dharmapāla, which Xuanzang considered orthodox. Unlike STHIRAMATI, who understood the bifurcation of consciousness into subject and object to be wholly imaginary, Dharmapāla proposed instead that consciousness always appears in both subjective and objective aspects, viz., a "seeing part" (darsanabhāga) and a seen part (nimittabhāga). His interpretations regarding the nature of consciousness became predominant in the Chinese FAXIANG (alt. Weishi) school of Yogācāra, which was developed by Xuanzang and his two main disciples, WoNCH'ŬK and KUIJI. Dharmapāla retired to AsaMbodhi monastery at the age of twenty-nine and passed away at the age of thirty-one.

Garima: A power by which a Yogi becomes abnormally heavy; one of the eight major Siddhis.

garima ::: heaviness; "the power of increasing the size and weight of garima the body", a physical siddhi related to or included in mahima; a sense of heaviness due to a defect of the physical siddhis.

garima ::: [one of the astasiddhis: the power of becoming heavy at will].

Iddhi (Pali) Iddhi [from the verbal root sidh to succeed, attain an objective, reach accomplishment] Equivalent to the Sanskrit siddhi, used to signify the powers or attributes of perfection: powers of various kinds, spiritual and intellectual as well as astral and physical, acquired through training, discipline, initiation, and individual holiness. In Buddhism it is generally rendered “occult power.” There are two classes of iddhis, the higher of which, according to the Digha-Nikaya and other Buddhist works, are eight in number: 1) the power to project mind-made images of oneself; 2) to become invisible; 3) to pass through solid things, such as a wall; 4) to penetrate solid ground as if it were water; 5) to walk on water; 6) to fly through the air; 7) to touch sun and moon; and 8) to ascend into the highest heavens. The same work represents the Buddha as saying: “It is because I see danger in the practice of these mystic wonders that I loathe and abhor and am ashamed thereof” (1:213) — a true statement although iddhis are powers of the most desirable kind when pertaining to the higher nature, for they are of spiritual, intellectual, and higher psychical character. It is only when iddhis or siddhis are limited to the meaning of the gross astral psychic attributes that the Buddha properly condemns them as being dangerous always, and to the ambitious and selfish person extremely perilous. Further, it was an offense against the regulations of the Brotherhood (Samgha) for any member to display any powers before the laity.

Incantation [from Latin cantare to sin] Charm, mantra; the expert use of the power of unvocalized or vocalized sound in evolving occult forces of nature. Used in magic, especially of the ceremonial kind. The power of sound, akasic in character, is the “first of the keys which opens the door of communication between Mortals and the Immortals” (SD 1:464); one of the seven siddhis, mantrika-sakti.

In Hindu literature this vajra is the scepter of Indra (similar to the thunderbolt of Zeus), with which he as the god of the skies was said to slay evildoers. In mystical Buddhism it is the magic scepter of priest-initiates and adepts, the symbol of the possessions of siddhis (superhuman powers), wielded during certain mystical ceremonies by initiated priests and theurgists. It is also the symbol of the Buddha’s power over evil spirits or elementals. The possessors of this scepter are called vajrapanins.

ishita) ::: a combination of the three siddhis of power. aisvarya-vy aisvarya-vyapti

isita (ishita) ::: effectiveness of pure lipsa in the citta without a deliberate act of will, one of the three siddhis of power; an instance of this effectiveness.

isita (Ishita) ::: [one of the astasiddhis]: the perfect control over the powers of nature and over things inert and intelligent; effectiveness of will acting not as command or through the thought, by ajnanam, but through the heart and temperament (citta) in a perception of need or pure lipsa.

isita-vasita (ishita-vashita) ::: the combination of isita and vasita, two isita-vasita of the three siddhis of power.

It is here, when this foundation has been secured, that the practice of Asana and Pranayama come in and can then bear their perfect fruits. By itself the control of the mind and moral being only puts our normal consciousness into the right preliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for the greater aims of Yoga. In order to bring about this manifestation the present nodus of the vital and physical body with the mental being has to be loosened and the way made clear for the ascent through the greater psychic being to the union with the superconscient Purusha. This can be done by Pranayama. Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but with the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal cord. The object of the latter rule is obviously connected with the theory of the six chakras and the circulation of the vital energy between the muladhara and the brahmarandhra. The Rajayogic Pranayama purifies and clears the nervous system; it enables us to circulate the vital energy equally through the body and direct it also where we will according to need, and thus maintain a perfect health and soundness of the body and the vital being; it gives us control of all the five habitual operations of the vital energy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes of the vitality are possible to the normal life. It opens entirely the six centres of the psycho-physical system and brings into the waking consciousness the power of the awakened Shakti and the light of the unveiled Purusha on each of the ascending planes. Coupled with the use of the mantra it brings the divine energy into the body and prepares for and facilitates that concentration in Samadhi which is the crown of the Rajayogic method. Rajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object of concentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi. The real object of this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. Th
   refore in the first three stages use has to be made of some mental means or support by which the mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the mind enters from the idea into its reality, into which it sinks silent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only
   reflect the pure Being or pass away into its superconscient existence. The method differs, the object and the result are the same. Here, it might be supposed, the whole action and aim of Rajayoga must end. For its action is the stilling of the waves of consciousness, its manifold activities, cittavrtti, first, through a habitual replacing of the turbid rajasic activities by the quiet and luminous sattwic, then, by the stilling of all activities; and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Rajayoga includes other objects,—such as the practice and use of occult powers,—some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis are indeed frequently condemned as dangers and distractions which draw away the Yogin from his sole legitimate aim of divine union. On the way, th
   refore, it would naturally seem as if they ought to be avoided; and once the goal is reached, it would seem that they are then frivolous and superfluous. But Rajayoga is a psychic science and it includes the attainment of all the higher states of consciousness and their powers by which the mental being rises towards the superconscient as well as its ultimate and supreme possibility of union with the Highest. Moreover, the Yogin, while in the body, is not always mentally inactive and sunk in Samadhi, and an account of the powers and states which are possible to him on the higher planes of his being is necessary to the completeness of the science. These powers and experiences belong, first, to the vital and mental planes above this physical in which we live, and are natural to the soul in the subtle body; as the dependence on the physical body decreases, these abnormal activities become possible and even manifest themselves without being sought for. They can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will; or they can be allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them; or else, even though thus naturally developing and acting, they may be rejected in a single-minded devotion to the one supreme goal of the Yoga. Secondly, there are fuller, greater powers belonging to the supramental planes which are the very powers of the Divine in his spiritual and supramentally ideative being. These cannot be acquired at all securely or integrally by personal effort, but can only come from above, or else can become natural to the man if and when he ascends beyond mind and lives in the spiritual being, power, consciousness and ideation. They then become, not abnormal and laboriously acquired siddhis, but simply the very nature and method of his action, if he still continues to be active in the world-existence.
   Ref: CWSA Vol. 23-24, Page: 539-40-41-42


Khe-Chara(Khecara, Sanskrit) ::: "Ether-goer" or sometimes rendered as "sky-walker." The name used in the mysticaland philosophical literature of Hindustan to signify one of the siddhis or psychospiritual powers thatbelong to yogis of advanced grade, or to initiates. It is, in fact, nothing more than what in Tibet is calledhpho-wa, the projection of the mayavi-rupa to any part of the earth's surface or, indeed, farther than that,and the doing of this at will.

Kundalini ::: Sanskrit for "Coiled One". The latent energy at the base of the spine that upon awakening ascends up the Central Channel and untangles the chakras. The process of untangling the stories of the chakras can evaporate some of the dualistic ideas of self that have been attached to, can resolve complex issues of the soul that have become problems, and can even awaken siddhis.

laghima ::: lightness; one of the siddhis of the body: a "power of lightness, that is to say of freedom from all pressure or weighing down in the mental, pranic or physical being" by which "it is possible to get rid of weariness and exhaustion and to overcome gravitation". laghim laghima-mahima

Laghima: Lightness; one of the eight major Siddhis of Yoga-practice.

laghima ::: [one of the astasiddhis: lightness].

Mahasiddha ::: Sanskrit for "Great Adept". A Mahasiddha can be thought of as a being (human or otherwise) with realization sufficiently advanced enough to bend the rules of reality to their whim. See also Siddhis.

mahāsiddha. (T. grub thob chen po; C. dasheng; J. daisho; K. taesong 大聖). In Sanskrit, "great adept"; an epithet of a tantric YOGIN, used especially to refer to any one of a group of Indian tantric masters (in some renditions, numbering eighty or eighty-four; see "List of Lists"). These yogins, many of whom were historical figures (dating from between the seventh and twelfth centuries CE), were famous in India and Tibet and appear frequently in both hagiography and iconography. The most famous collection of hagiographies is the *CATURAsĪTISIDDHAPRAVṚTTI by Abhayadatta. Just as the ARHAT is the ideal of mainstream Buddhism and the BODHISATTVA the ideal of the MAHĀYĀNA, the MAHĀSIDDHA is the ideal of Buddhist TANTRA in India. Although many of the hagiographies of the mahāsiddhas tell stories of princes who, like the Buddha, renounced the world, others tell of enlightened masters who are neither virtuous monks nor gentle bodhisattvas but are instead drawn from the most ignoble levels of Indian society: butchers, hunters, fishermen, blacksmiths, leathersmiths, pimps; i.e., those involved in professions that were considered to be sources of pollution. If this were not enough, they also engage in activities that break taboos: they eat meat, they meditate sitting on top of corpses, they copulate with low-caste girls. If the power of the monk derives from the purity he acquires through abstaining from the things that laymen do, the power of the tantric yogin derives from his transgression of purity, engaging in acts that both violate monastic vows as well as the prescriptions regarding purity and pollution of traditional Indian society. The mahāsiddhas also perform prodigious magical feats, such as flying through the air, turning base metals into gold, diving into the earth, and restoring amputated limbs. They are regarded as enlightened beings, using what is prohibited on the path, and transforming acts that would send others to hell into the deeds of a buddha. It is unclear how many of the mahāsiddhas were historical figures, and the accounts of their deeds are obviously rich in mythological detail. Their stories are replete with what we might regard as miracles, the performance of which the Buddha was said to have discouraged. On a philosophical level, such miracles demonstrate that those who have insight into the true nature of reality are not bound by rules, their transgression of the conventions of society signifying their transcendence of the laws of nature. Those who understand the true nature of the world can manipulate it, unbound by the laws of either gravity or KARMAN. The stories of the mahāsiddhas also demonstrate the persistence of the worldly in the history of Buddhism. Tantric practice is said to produce two types of powers, called SIDDHIs. There are mundane (LAUKIKA) siddhis, such as the ability to turn base metals into gold, to find buried treasure, to gain the love of a woman, to curse an enemy, to paralyze an invading army, or to stop the sun from moving across the sky. These contrast with the supramundane (LOKOTTARA) siddhis of buddhahood. Much of the tantric literature that survives is designed to provide mundane siddhis, generally divided into four categories of deeds (CATURKARMAN): pacifying, increasing, controlling, and wrathful.

Mahima: Glory; one of the eight major Siddhis; the power of assuming immense size.

mahima ::: greatness, largeness; one of the siddhis of the body: "unmahima hampered force in the mental power or in the physical power", showing itself physically by "an abnormal strength which is not muscular"; also, an attribute of Mahavira. mahim mahima-laghima

mahima ::: [one of the astasiddhis]: greatness.

Miracle ::: An act that bends sacrosant laws of reality for more than one observer. Most of the siddhis would probably be classified as such if cultivated well enough. Mahasiddhas are thought of as the beings capable of working the siddhis to the extent to be viewed as miracles.

physical siddhi ::: the siddhi of the sarira catus.t.aya or of any of its members; any of the siddhis of the body which "although belonging to the dharma of the vijnana . . . act in the body and are strictly part of the physical siddhi", forming the basis of utthapana.

prakamya ::: a heightened power of mind and senses by which the prakamya consciousness can exceed the limits normally imposed by the body and project itself into other persons and objects to know what is in them, one of the two siddhis of knowledge whose combination constitutes telepathy. pr prakamya akamya trik trikaladrsti

Prakamya: A psychic power by which the Yogi touches the heaven; freedom of will; one of the eight major Siddhis.

prakamya ::: [one of the astasiddhis]: absolute keenness of the mind and senses. ::: prakamyam [nominative]

Prapti: A power by which the Yoga gets everything; one of the eight major Siddhis.

Prapti (Sanskrit) Prāpti [from pra-āp to attain] One of the eight superhuman faculties (siddhis) of raja yoga; the power of transporting oneself from one place to another instantaneously, by the force of will, not in the physical body, but in the inner self by means of the mayavi-rupa. In Tibet one of the phases of hpho-wa is that which allows the adept through the mayavi-rupa to appear elsewhere in the world at his wish.

prayoga (prayoga; prayog) ::: application of any of the siddhis of power.

Rajayoga must cod. For its action is the stilling of the waves of consciousness, its manifold activities, cinovfUl, first, through a habitual replacing of the turbid rajaslc activities by the quiet and luminous sattwic, then, by the stilling of all activities, and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Raja- yoga includes other objects, — such as the practice and use of occult powers, — some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis arc indeed frequently condemned as dangers and dis- tractions wWch draw away the Yogin from his sole legitimate aim of divine union. On the way, therefore, it would naturally seem as if they ought to bfe* avoided; and once the goal is reached, it would seem that they are then frivolous and super- fluous. But Rajayoga is a psychic science and it includes the attainment of all the higher slates of consciousness and their powers by which the mental being rises towards the super- conscient as well as its ultimate and supreme possibility of union wnth the Highest. Moreover, the Yo^n, while in the body, is not always mentally inactive and sunk in Samadhi and an account of the powers and states which arc possible to him on the higher planes of his being is necessary to the completeness of the science.

Riddhi: Highest sensual delight; wealth; nine varieties of extraordinary exaltation and grandeur that come to a Yogi as he advances and progresses in Yoga, like the supernatural powers or Siddhis; Riddhis are, like Siddhis, great obstacles in Yoga.

sahityasiddhi (sahityasiddhi; sahitya-siddhi; sahitya siddhi) ::: perfecsahityasiddhi tion of literary work in all its forms, one of the "particular siddhis", involving the application of the power of vak to karma.

saktiprayoga (shaktiprayoga; shakti-prayoga; shakti prayoga) ::: apsaktiprayoga plication of spiritual force by means of the siddhis of power

sakti (shakti) ::: force, power; capacity; the supreme Power, the "Consakti scious Force which forms and moves the worlds", the goddess (devi) who is "the self-existent, self-cognitive Power of the Lord" (isvara, deva, purus.a), expressing herself in the workings of prakr.ti; any of the various aspects of this Power, particularly Mahesvari, Mahakali,Mahalaks.mi or Mahasarasvati, each corresponding to an aspect of the fourfold isvara and manifesting in an element of devibhava or daivi prakr.ti; the soul-power which reveals itself in each element of the fourfold personality (brahmasakti, ks.atrasakti, vaisyasakti and sūdrasakti); "the right condition of the powers of the intelligence, heart, vital mind and body", the second member of the sakti catus.t.aya; the sakti catus.t.aya as a whole; spiritual force acting through the siddhis of power. sakti catustaya sakti

*Satyasiddhisāstra. (C. Chengshi lun; J. Jojitsuron; K. Songsil non 成實論). See CHENGSHI LUN; *TATTVASIDDHI.

*Satyasiddhisāstra

Siddhasana (Sanskrit) Siddhāsana [from siddha perfected + āsana seat] The sitting position for attaining siddhis (spiritual powers) in hatha yoga theory; a sedent posture in religious meditation, where the left heel is placed under the body and the right heel in front of it, the sight is fixed between the eyebrows, and the mind is directed on the syllable Om.

Siddhas (Sanskrit) Siddha-s [from the verbal root sidh to attain] Perfected one, one who has attained relative perfection in this manvantara through self-devised efforts lasting through many imbodiments towards that end. A buddha is in this sense at times called a siddha. Generally, a hierarchy of dhyani-chohans who, according to Hindu mythology, inhabit the space between the earth and heaven (bhuvar-loka); the Vishnu-Purana states that there are 88,000 of them occupying the regions of the sky north of the sun and south of the seven rishis (the Great Bear). In later mythology they are confused with or take the place of the sadhyas, but in the Vedas the siddhas are those who are possessed from birth of superhuman powers — the eight siddhis — as also of knowledge and indifference to the world (Svetasvatara-Upanishad).

siddhiprayoga (siddhiprayoga; siddhi-prayoga) ::: application of any or all of the siddhis of power.

Siddhis ::: Ashtasiddhi is of three orders

siddhi ::: success; fulfilment; perfection, regarded not as a static condition, but as an automatically self-fulfilling movement of growth into a higher divine nature; accomplishment of the aims of self-discipline by yoga, the last member of the siddhi catus.t.aya; perfection of any element of the yoga; ("first siddhi", etc.) fulfilment of a particular catus.t.aya, referred to by its number in the sapta catus.t.aya; an occult power or supernormal faculty, especially any of the eight included in the as.t.asiddhi, grouped into two siddhis of knowledge, three siddhis of power and three siddhis of the body.

svabhāvakāya. (T. ngo bo nyid sku; C. zixing shen; J. jishoshin; K. chasong sin 自性身). In Sanskrit, lit. "self-nature body," the buddha-body in its most elemental nature (also seen written as svābhāvikakāya); one of the four types of buddha bodies (BUDDHAKĀYA) discussed in the BUDDHABHuMIsĀSTRA (Fodijing lun), the MAHĀYĀNASAMGRAHA (She dasheng lun), and the CHENG WEISHI LUN (*VijNaptimātratāsiddhisāstra), along with the "body intended for personal enjoyment" (SVASAMBHOGAKĀYA), the "body intended for others' enjoyment" (PARASAMBHOGAKĀYA), and the "transformation body" (NIRMĀnAKĀYA). This type of buddha-body is functionally equivalent to the DHARMAKĀYA in the two or "three bodies" (TRIKĀYA) schema of buddha-bodies. ¶ A different understanding of the svabhāvakāya derives from the PRAJNĀPĀRAMITĀ literature. The final chapter of the ABHISAMAYĀLAMKĀRA sets forth an elliptic presentation of the svabhāvakāya that led to a number of different later interpretations. According to Ārya VIMUKTISENA's interpretation, the svabhāvakāya is not a separate buddha-body, but rather the ultimate nature (in essence, the emptiness or suNYATĀ) that locates or underpins the other three bodies (the dharmakāya, SAMBHOGAKĀYA, and nirmānakāya). He proposes just three bodies. HARIBHADRA disagrees with this interpretation and proposes four bodies. Strongly influenced by YOGĀCĀRA thought, he privileges the dharmakāya and says it has two parts: a knowledge body (JNĀNADHARMAKĀYA), which is a buddha's omniscient mind, and a svabhāvakāya, which is the ultimate nature of that mind. This controversy was widely debated in Tibet in the commentarial tradition.

svasaMbhogakāya. (C. zi shouyong shen; J. jijuyushin; K. cha suyong sin 自受用身). In Sanskrit, "body intended for personal enjoyment," in contrast to the PARASAMBHOGAKĀYA, "body intended for others' enjoyment"; one of the four types of buddha bodies (BUDDHAKĀYA) discussed in the BUDDHABHuMIsĀSTRA (Fodijing lun), the MAHĀYĀNASAMGRAHA (She dasheng lun), and the CHENG WEISHI LUN (*VijNaptimātratāsiddhisāstra), along with the "self-nature body" (SVABHĀVAKĀYA or svābhāvikakāya), the "body intended for others' enjoyment" (parasaMbhogakāya), and the "transformation body" (NIRMĀnAKĀYA). This fourfold schema of buddha bodies derives from the better-known three bodies of a buddha (TRIKĀYA)-viz., dharma body (DHARMAKĀYA), reward body (SAMBHOGAKĀYA), and transformation body (nirmānakāya)-but distinguishes between these two different types of reward bodies. The svasaMbhogakāya derives from the countless virtues that originate from the accumulation of immeasurable merit and wisdom over a buddha's infinitely-long career; this body is a perfect, pure, eternal and omnipresent material body that enjoys the bliss of dharma (DHARMAPRĪTI) for oneself until the end of time. By contrast, the parasaMbhogakāya is a subtle virtuous body deriving from the cognition of equality (SAMATĀJNĀNA), which resides in a PURE LAND and displays supernatural powers in order to enhance the enjoyment of the dharma by bodhisattvas at all ten stages of the bodhisattva's career (BODHISATTVABHuMI).

tantra. (T. rgyud; C. tanteluo; J. dantokura; K. tant'ŭngna 檀特羅). In Sanskrit, lit. "continuum"; a term derived from the Sanskrit root √tan ("to stretch out," "to weave"), having the sense of an arrangement or a pattern (deployed not only in a ritual, but in military and political contexts as well). The term is thus used to name a manual or handbook that sets forth such arrangements, and is not limited to Buddhism or to Indian religions more broadly. Beyond this, the term is notoriously difficult to define. It can be said, however, that tantra does not carry the connotation of all things esoteric and erotic that it has acquired in the modern West. In Buddhism, the term tantra generally refers to a text that contains esoteric teachings, often ascribed to sĀKYAMUNI or another buddha. Even this, however, is problematic: there are esoteric texts that do not carry the term tantra in their title (such as the VAJRAsEKHARASuTRA), and there are nonesoteric texts in whose title the term tantra appears (such as the UTTARATANTRA). Scholars therefore tend to define tantra (in the textual sense) based on specific sets of elements contained in the texts. These include MANTRA, MAndALA, MUDRĀ, initiations (ABHIsEKA), fire sacrifices (HOMA), and feasts (GAnACAKRA), all set forth with the aim of gaining powers (SIDDHI), both mundane and supramundane. The mundane powers are traditionally enumerated as involving four activities: pacification of difficulties (sĀNTIKA), increase of wealth (PAUstIKA), control of negative forces (VAsĪKARAnA), and destruction of enemies (ABHICĀRA). The supramundane power is enlightenment (BODHI). The texts called tantras began to appear in India in the late seventh and early eighth centuries CE, often written in a nonstandard (some would say "corrupt") Sanskrit that included colloquial elements and regional terms. These anonymous texts (including such famous works as the GUHYASAMĀJATANTRA, the CAKRASAMVARATANTRA, and the HEVAJRATANTRA), typically provided mantras and instructions for drawing mandalas, among a variety of other elements, but their presentation and organization were usually not systematic; these texts came to serve as the "root tantra" for a cycle of related texts. The more systematic of these were the SĀDHANA (lit. "means of achievement"), a ritual manual by a named author, which set forth the specific practices necessary for the attainment of siddhi. The standard form was to create a mandala into which one invited a deity. The meditator would either visualize himself or herself as the deity or visualize the deity as appearing before the meditator. Various offerings would be made, mantras would be recited, and siddhis would be requested. Although scholars continue to explore the relation between the tantras and the MAHĀYĀNA sutras, tantric exegetes viewed the tantras, like the Mahāyāna sutras, as being the word of the Buddha (BUDDHAVACANA) and as setting forth forms of practice consistent with the bodhisattva vow and the quest for buddhahood, albeit more quickly than by the conventional path, via what came to be referred to as the VAJRA vehicle (VAJRAYĀNA). Thus, it was said that the Mahāyāna was divided into the pāramitānaya, the "mode of the perfections" set forth in the Mahāyāna sutras, and the mantranaya, the "mode of the mantras" set forth in the tantras. These two are also, although less commonly, known as the sutrayāna and the TANTRAYĀNA. In this context, then, the term "tantra" is often used by tantric exegetes in contrast to "sutra," which is taken to mean the corpus of exoteric teachings of the Buddha. For those who accept the tantras as the word of the Buddha, the term "sutras and tantras" would thus refer to the entirety of the Buddha's teachings. The corpus of tantras was eventually classified by late Indian Buddhist exegetes into a number of schemata, the most famous of which is the fourfold division into KRIYĀTANTRA, CARYĀTANTRA, YOGATANTRA, and ANUTTARAYOGATANTRA.

tapas ::: "concentration of power of consciousness"; will-power; the force that acts through aisvarya, isita and vasita, or the combination of these siddhis of power themselves, sometimes listed as the fourth of five members of the vijñana catus.t.aya; the divine force of action into which rajas is transformed in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti, a power "which has no desire because it exercises a universal possession and a spontaneous Ananda .. of its movements"; the force manifested by an aspect of daivi prakr.ti (see Mahakali tapas, Mahasarasvati tapas); (also called cit-tapas)"infinite conscious energy", the principle that is the basis of tapoloka; limited mental will and power. Tapas is "the will of the transcendent spirit who creates the universal movement, of the universal spirit who supports and informs it, of the free individual spirit who is the soul centre of its multiplicities. . . . But the moment the individual soul leans away from the universal and transcendent truth of its being, . . . that will changes its character: it becomes an effort, a straining". tapas ananda

tapas-sakti (tapas-shakti) ::: force of working of the siddhis of power. tapas-sakti

tapas-siddhi (tapassiddhi; tapas-siddhi; tapas siddhi) ::: the working of tapas through the siddhis of power; fulfilment or effectivity of aisvarya, isita and vasita. tapas smarana

tapastraya ::: the triad of tapas, consisting of the three siddhis of power.

telepathy ::: the faculty formed by the combination of prakamya and vyapti, the two siddhis of knowledge; also, either one of these powers separately. Telepathy is the capacity of consciousness "to communicate between one mind and another without physical means consciously and voluntarily", overcoming the habitual limitations because of which "Consciousness in one material being communicates with the same consciousness in another material being by certain fixed methods such as speech, gesture, writing etc. and unconscious mental communication". telepathy-trik telepathy-trikaladrsti aladr.s.t.i (telepathy-trikaldrishti; telepathy trikaldrishti)

The eye of Siva or Dangma, with its all-penetrating vision, must be included among spiritual powers; the siddhis and saktis given in various enumerations comprise some that are spiritual — in fact the ones of permanent value are all spiritual. Since psychic powers are in themselves intermediaries, veils of what is within and behind them, they should become adjuncts to spiritual powers. Sharp lines of demarcation cannot be drawn in a universe whose very structure involves virtually infinite variety, and interblending, of interacting life and lives.

There are two classes of siddhis: those pertaining to the lower psychic and mental energies, and those pertaining to the intellectual, spiritual, and divine powers — both possessed by the spiritual initiate. These siddhis should never be used for purposes of self, but always for the benefit of mankind and all creatures.

  Three siddhis of power, aishwarya, ishita, vashita

  Three siddhis of the body, mahima, laghima, anima

Transformation ::: By transformation I do not mean some change of the nature—I do not mean for instance sainthood or ethical perfection or Yogic siddhis (like the Tantrik’s). I use transformation in a special sense, a change of consciousness radical and complete and of a certain specific kind which is so conceived as to bring about a strong and assured step forward in the spiritual evolution of the consciousness such as and greater than what took place when a mentalised being first appeared in a vital and material animal world.
   Ref: CWSA Vol. 35, Page: 153


  Two siddhis of knowledge, vyapti and prakamya

vashita, mahima, laghima, anima, iti ashtasiddhih) ::: vyapti, prakamya, aisvarya, isita, vasita, mahima, laghima, an.ima: these are the eight siddhis or supernormal powers. vy vyapti-prakamya

vashita) ::: the combination of aisvarya and vasita, two of the three siddhis of power. aisvarya-vasit aisvarya-vasita-isita a-isita (aishwarya-vashita-ishita; aishwarya vashita

vasita-isita (vashita-ishita) ::: the combination of vasita and isita, two vasita-isita of the three siddhis of power.

vasita (vashita) ::: concentration of the will on a person or object so vasita as to control it, one of the three siddhis of power; an instance of such a concentration of the will.

vasita (Vashita) ::: [one of the astasiddhis]: the power of exacting obedience to the spoken or written word; the control of the object in its nature so that it is submissive to the spoken word, receptive of the thought conveyed or sensitive and effective of the action suggested.

Vasitva: One of the eight Siddhis by which the Yogi gets control over everything.

Vibhutayah (Sanskrit) Vibhūtayaḥ [plural of vibhūti mighty, powerful; superhuman power] Siddhis, magical or superhuman powers, potencies. The eight vibhutayah especially attributed to Siva are also said to be perpetually attainable by humans, for example: animan (the power of becoming as minute as an atom); laghiman (extreme lightness); prapti (attaining or reaching anything); prakamya (irresistible will); mahiman (illimitable bulk); isita (supreme dominion); vasita (subjugating by magic); and kamavasayita (suppressing all desires).

*VijNaptimātratāsiddhisāstra (CHENG WEISHI LUN; no. 1585)

*VIJNAPTIMĀTRATĀSIDDHIsĀSTRA (Cheng weishi lun; no. 1585)

vyapti ::: [one of the astasiddhis]: reception, communication; the power of receiving other men's thoughts, powers and feelings and projecting one's own thoughts etc. or personality into others. ::: vyaptih [nominative]

vyapti) ::: the combination of prakamya and vyapti, the two siddhis of knowledge, which constitutes telepathy.

vyapti ::: the pervasion of all by a universal consciousness; a stream of conscious connection between beings arising from a fundamental unity; (also called receptive vyapti) the reception of thoughts, feelings, etc., entering into one"s mind from others, one of the two siddhis of knowledge whose combination constitutes telepathy; (also called effective or communicative vyapti) the transmission of thoughts or states of consciousness to others, an agent of vasita. vyaptih., prakamyam, aisvaryam, isita, vasita, mahima, laghima, vyaptih, an.ima, iti as.t.asiddhih. (vyaptih, prakamyam, aishwaryam, ishita,



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   2 Sri Aurobindo
   1 The Wrathful Compassion of Guru Dorje Drollo
   1 Sri Ramakrishna

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:Siddhas or miraculous powers are to be avoided like filth. He who sets his mind on the Siddhis, remains stuck and cannot rise higher. ~ Sri Ramakrishna,
3: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,
4: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,

*** WISDOM TROVE ***

*** 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 [157/157]



  115 Integral Yoga
   13 Yoga
   2 Philosophy
   2 Hinduism


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


   96 Record of Yoga
   15 The Synthesis Of Yoga
   6 Evening Talks With Sri Aurobindo
   4 The Study and Practice of Yoga
   4 The Gospel of Sri Ramakrishna
   4 Talks
   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


0 1962-08-28, #Agenda Vol 03, #The Mother, #Integral Yoga
   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.
   As for those who want to go quickly, if they try going quickly in this realm, theyll be thrown off balance.

0 1962-09-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   Yes, these are siddhis rather than evolutionary developments: things imposed on Nature.
   They are more like seeds, capacities destined to develop later in the new race, and the seed has been made to grow and bloom as an example, before the thing happens on a larger scalethey are examples.

0 1970-04-11, #Agenda Vol 11, #The Mother, #Integral Yoga
   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.
   11 September 1936

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.
   But what again is this universal vital energy? This also is an instrument, not the ultimate agent. After all, vital energy is blind by itself; it moves instinctively or intuitively, as Bergson would say; it does not know consciously beforeh and the next step it is going to take. Consciousness then is the secret. This is the power behind the throne, it is this to which the Upanishad refers in its analysis of the ultimate dynamics of things as the life of Life, prasva pr .

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.
   The first point then we seek to make out is that even from a rigid positivist stand a form of knowledge that is not strictly positivist has to be accepted. Next, if we come to the content of the knowledge that is being gained, it is found one is being slowly and inevitably led into a world which is also hardly positivistic. We have in our study of the physical world come in close contact with two disconcerting facts or two ends of one fact the infinitely small and the infinitely large. They have disturbed considerably the normal view of things, the view that dominated Science till yesterday. The laws that hold good for the ordinary sensible magnitudes fail totally, in the case of the infinite magnitudes (whether big or small). In the infinite we begin squaring the circle.

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.
   But if occultism is to be feared because of its wrong use and potential danger, spirituality too should then be placed on the same footing. All good things in the world have their deformation and danger, but that is no reason why one should avoid them altogether. What is required is right attitude and discrimination, training and discipline. Viewed in the true light, occultism is dynamic spirituality; in other words, it seeks to express and execute, bring down to the material life the powers and principles of the Spirit through the agency of the subtler forces of mind and life and the subtle physical.

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
  --
  Through such practices powers ( siddhis ) can be attained.
  Concentration. The concentration is Samadhi, and that is

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).
  Our dear Saint (Franois de Sales) disapproved of immoderate fasting. He used to say that the spirit could not endure the body when overfed, but that, if underfed, the body could not endure the spirit.

1.06 - Origin of the four castes, #Vishnu Purana, #Vyasa, #Hinduism
  [5]: These eight perfections, or siddhis, are not the supernatural faculties obtained by the performance of the Yoga. They are described, the commentator says, in the Skānda and other works; and from them he extracts their description: 1. Rasollāsā, the spontaneous or prompt evolution of the juices of the body, independently of nutriment from without: 2. Tripti, mental satisfaction, or freedom from sensual desire: 3. Sāmya, sameness of degree: 4. Tulyatā, similarity of life, form, and feature: 5. Visokā, exemption alike from infirmity or grief: 6. Consummation of penance and meditation, by attainment of true knowledge: 7. The power of going every where at will: 8. The faculty of reposing at any time or in any place. These attributes are alluded to, though obscurely, in the Vāyu, and are partly specified in the Mārkaṇḍeya Purāṇa.
  [6]: In the other three Purāṇas, in which this legend has been found, the different kinds of inhabited places are specified and p. 46 introduced by a series of land measures. Thus the Mārkaṇḍeya states, that 10 Paramāṇus = 1 Parasūkṣma; 10 Parasūkṣmas = 1 Trasareṇu; 10 Trasareṇus = 1 particle of dust, or Mahīrajas; 10 Mahīrajasas = 1 Bālāgra, 'hair's point;' 10 Bālāgras = 1 Likhyā; 10 Likhyās= 1 Yūka; to Yūkas = 1 heart of barley (Yavodara); 10 Yavodaras = 1 grain of barley of middle size; 10 barley grains = 1 finger, or inch; 6 fingers = a Pada, or foot (the breadth of it); 2 Padas = 1 Vitasti, or span; 2 spans = 1 Hasta, or cubit; 4 Hastas = a Dhanu, a Danda, or staff, or 2 Nārikās; 2000 Dhanus = a Gavyūti; 4 Gavyūtis = a Yojana. The measurement of the Brahmāṇḍa is less detailed. A span from the thumb to the first finger is a Pradeśa; to the middle finger, a Nāla; to the third finger, a Gokerna; and to the little finger, a Vitasti, which is equal to twelve Angulas, or fingers; understanding thereby, according to the Vāyu, a joint of the finger; according to other authorities, it is the breadth of the thumb at the tip. (A. R. 5. 104.) The Vāyu, giving similar measurements upon the authority of Manu, although such a statement does not occur in the Manu Sanhitā, adds, that 21 fingers= 1 Ratni; 24 fingers = 1 Hasta, or cubit; 2 Ratnis = 1 Kiṣku; 4 Hastas = 1 Dhanu; 2000 Dhanus = l Gavyūti; and 8000 Dhanus = 1 Yojana. Durgas, or strong holds, are of four kinds; three of which are natural, from, their situation in mountains, amidst water, or in other inaccessible spots; the fourth is the artificial defences of a village (Grāma), a hamlet (Kheṭaka), or a city (Pura or Nagara), which are severally half the size of the next in the series. The best kind of city is one which is about a mile long by half a mile broad, built in the form of a parallelogram, facing the northeast, and surrounded by a high wall and ditch. A hamlet should be a Yojana distant from a city: a village half a Yojana from a hamlet. The roads leading to the cardinal points from a city should be twenty Dhanus (above too feet) broad: a village road should be the same: a boundary road ten Dhanus: a royal or principal road or street should be ten Dhanus (above fifty feet) broad: a cross or branch road should be four Dhanus. Lanes and paths amongst the houses are two Dhanus in breadth: footpaths four cubits: the entrance of a house three cubits: the private entrances and paths about the mansion of still narrower dimensions. Such were the measurements adopted by the first builders of cities, according to the Purāṇas specified.

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.
  26. A Raja Yogi practises Samyama or the combined practice of Dharana, Dhyana and Samadhi at one and the same time and gets detailed knowledge of an object.

1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  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.
  He then advances to the grade of 7 =4 , the Adeptus

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.
  Do not try these methods. They are very dangerous and can lead to anything. You may end up in a mental hospital if you start these techniques without proper purification of the mind. It requires a Guru. Nobody may practise these samyamas without proper initiation under a competent master.
  --
  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.
  These perfections come in various ways: sometimes without ones knowing that they have come, or sometimes they become objects of ones mental awareness. All people are not of the same kind. Every yogi is a specific character by himself or herself, so we cannot compare one with the other. Though many people may practise a similar technique of meditation, the experiences will not be uniform; they will vary because of the peculiarity or novelty of the physical and the mental strain of the individual concerned. These powers and experiences are the reactions set up in the personality of the yogi by the powers of nature as a whole, and inasmuch as the individualities of the yogis vary in the structure and the makeup of their organism, the reactions also vary in nature. Hence, experiences vary. Sometimes we may see light, sometimes we may not see light, and so on.

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 celestials in the heavens are supposed to have perfections by birth itself, and every other being in the higher realms has a power peculiar to that particular birth. We have statements in the scriptures that above the level of the earth plane there are planes of the Gandharvas, the Pitris, the celestials, and so on. These are all beings who are superior to this human level, and they have certain capacities which humankind does not have. This has come to them by birth janma. It does not mean that a person gets powers at the time of birth by freak or by chance; it is a result of hard practice in earlier lives. It is only a manner of speaking when it is said that perfection comes to some by birth. It does not mean that God is favourably disposed to any person. These capacities are only an indication of hard and strenuous effort in a previous existence.
  --
  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.
  Thus, the aspect which is emphasised here in this sutra, in the context of yoga practice, is the function that the practicant performs in his discipline called yoga. There is spontaneity manifest everywhere. Nature is spontaneity, in other words. Everything happens of its own accord. On the other hand, we may say that the pains that we experience in our lives are not part of nature, because pain is not a part of natural action. It is a peculiar situation that is created by not allowing the forces of nature to enter into ones own system. Ultimately, it is neither pleasure nor pain that is a characteristic of nature. Pleasures and pains are the emotional reactions of the mind. These two reactions cease, and something new altogether arises and comes into play when we become as natural as prakriti itself. Yoga practice is a process of becoming more and more natural in ones being, and eliminating those causes which have made us unnatural. What is it that is natural, and what is unnatural? Anything that cannot harmonise with the laws of prakriti should be regarded as unnatural; and anything that is in harmony with the laws of prakriti is natural. What are these laws of prakriti?
  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.
  33. During the ascent of Kundalini layer after layer of the mind becomes fully opened. The Yogi experiences various visions, knowledge and bliss.
  --
  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.
  37. Kundalini can also be awakened by devotion, strong, pure, irresistible, dynamic will, the grace of the Guru and recitation of Mantra.

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.
  Force is the essential Shakti; Energy is the working drive of the

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.
  (3) The object of Yoga is not to be a great Yogi or a superman. This is an egoistic way of taking the Yoga and can lead to no good; avoid it altogether.

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
  15
  --
   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
  16
  --
  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
  17

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.
  There are no physical obstacles in the higher realms. The obstacle in the physical world is the physical body. That is the object and, therefore, we cannot enjoy it properly. The presence of the physical body obstructs the union that we seek with the object, which is the reason for this search for enjoyment through the senses. But there are no physical bodies in the higher realms; therefore, the temptations are more powerful, and it is a greater difficulty there than here on earth. It is possible that one can get stuck in the higher realms more easily than on earth. All these have to be watched with great care, and the sutra tells us: What to talk of these enjoyments; you have to be free even from the desire to have omniscience, and you should ask for pure Being-consciousness only. Sarvatha vivekakhyateh it is not knowledge of things that we are asking for; it is knowledge as such, which is knowledge of being alone. This is the purusha. Then comes dharma-megha samadhi. At that time, what happens?

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.
  The Yogis claim that these powers can be gained by chemical means. All of you know that chemistry originally began as alchemy; men went in search of the philosopher's stone and elixirs of life, and so forth. In India there was a sect called the Rsyanas. Their idea was that ideality, knowledge, spirituality, and religion were all very right, but that the body was the only instrument by which to attain to all these. If the body came to an end every now and again, it would take so much more time to attain to the goal. For instance, a man wants to practice Yoga, or wants to become spiritual. Before he has advanced very far he dies. Then he takes another body and begins again, then dies, and so on. In this way much time will be lost in dying and being born again. If the body could be made strong and perfect, so that it would get rid of birth and death, we should have so much more time to become spiritual. So these Rasayanas say, first make the body very strong. They claim that this body can be made immortal. Their idea is that if the mind manufactures the body, and if it be true that each mind is only one outlet to the infinite energy, there should be no limit to each outlet getting any amount of power from outside. Why is it impossible to keep our bodies all the time? We have to manufacture all the bodies that we ever have. As soon as this body dies, we shall have to manufacture another. If we can do that, why cannot we do it just here and now, without getting out of the present body? The theory is perfectly correct. If it is possible that we live after death, and make other bodies, why is it impossible that we should have the power of making bodies here, without entirely dissolving this body, simply changing it continually? They also thought that in mercury and in sulphur was hidden the most wonderful power, and that by certain preparations of these a man could keep the body as long as he liked. Others believed that certain drugs could bring powers, such as flying through the air. Many of the most wonderful medicines of the present day we owe to the Rasayanas, notably the use of metals in medicine. Certain sects of Yogis claim that many of their principal teachers are still living in their old bodies. Patanjali, the great authority on Yoga, does not deny this.

1.12 - The Divine Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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.
  But the work is not finished. Evolution has not reached its summit; it has not even entered its solar Truth. If the Work were to stop here, we would have reached the summit of man and produced a super-man, but not the being of the next age. Our widened consciousness, our direct perceptions, our refined senses, our exact gestures and movements, our perfect actions, our right thoughts and right wills, our unalterable joy would still rest upon an animal body an aging, precarious and decaying body, which would threaten our luminous poise with abrupt collapse at every moment, checking the operation of our truth-consciousness with a tiny grain of sand and what kind of truth is that if it is so fragile? Truth is or is not, and it is immortal, infinite, invulnerable. It is light and luminous, incorruptible, and it cannot be prevented from being all that it is, any more than the mango tree can prevent itself from being a full tree with all its flowers and every one of its golden fruits. It will not stop at that limited accomplishment and will not rest until the whole earth and all beings are in its likeness, since the whole earth and all beings are in fact its own seeds. The superman, too, is a transitional being. He is the forerunner of another being on earth, as different from man as we are from the ape, and maybe even more, for man is still made of the same substance as the ape while the new being will be made of another substance immortal, luminous and light as Truth itself. He is the elaborator of the supramental being announced by Sri Aurobindo, and his substance is the humble laboratory of a perilous adventure.

1.13 - 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.
  "Body and wealth are impermanent. Why go to so much trouble for their sakes? Just think of the plight of the hathayogis. Their attention is fixed on one ideal only-longevity. They do not aim at the realization of God at all. They practise such exercises as washing out the intestines, drinking milk through a tube, and the like, with that one aim in view.

1.14 - INSTRUCTION TO VAISHNAVS AND BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Krishna said to Arjuna: 'Brother, you will not realize Me if you possess even one of the eight siddhis.' These give only a little power. With healing and the like one may do only a little good to others. Isn't that true?
  "Therefore I prayed to the Divine Mother for pure love only, a love that does not seek any return. I never, asked for occult powers."

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  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.
  Because they know nothing of spirituality and regard the material world and their hypotheses about it as supremely significant, rationalists are anxious to convince themselves and others that miracles do not and cannot happen. Because they have had experience of the spiritual life and its by-products, the exponents of the Perennial Philosophy are convinced that miracles do happen, but regard them as things of little importance, and that mainly negative and anti-spiritual.

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  If however a man consciously attempts to display siddhis he will receive only kicks.
  3rd February, 1938

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  If however a man consciously attempts to display siddhis he will receive only kicks.
  3rd February, 1938
  --
  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?
  --
  created in this manner. Samyamana leads to all siddhis. But they do
  not manifest so long as the ego lasts. Concentration according to yoga
  --
  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
  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?

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
   441I did my Lovers commands in the world and the will of my Captor; but they cried, Who is this corruptor of youth, this disturber of morals?

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Zen
   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.
   Disciple: But suppose some hostile power gets hold of him?

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Zen
   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.
   These stimulants merely help you to get away from the physical. But what one does with that freedom depends upon the man. These are external means and therefore they have very bad reactions they are not generally recommended in the spiritual life.
   Disciple: There is a fear of siddhis among spiritual aspirants and generally they are banned.
   Sri Aurobindo: It must be due to the fact that once you get into the vital plane you find it very difficult to get to the Truth. The general idea is that for the experience of the Brahmic consciousness one must be always indrawn. But that is not quite true. I first had the silent Brahmic consciousness at Baroda as soon as I quieted my mind. It came, of course, to the mental being and I kept it for about a month. But I was not unconscious. I saw people and things as Maya all things only small and the One, the Reality, behind them.

2.09 - THE MASTERS BIRTHDAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  (To Narendra) "So I am saying that you are 'Kha'. Why are you so worried? Don't you know that Sri Krishna said to Arjuna, 'If you have one of the eight siddhis, you may get a little power, but you will not realize Me.' By siddhis one may acquire powers, strength, money, and such things, but not God.
  Go beyond duality

2.14 - On Movements, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Would the Ashta siddhis the eight supernatural powers, be attained by one who attains the Supramentalisation of the physical?
   Sri Aurobindo: You mean his hands and feet etc. can be detached miraculously?
  --
   Disciple: People have an attraction for miracles and siddhis. Ramakrishna used to relate a story about these siddhis. A man had attained prkmya the power to obtain whatever he wished. One day he just got the fear: "Suppose a tiger comes!" And the tiger actually came and ate him up! (Laughter)
   Disciple: Why did he not suppose that after coming the tiger became a lamb?

2.16 - The 15th of August, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The time has not yet come to say what would be the nature of the ultimate transformation. What the old yogins manifested in their life was largely due to the control of the vital being over physical functions. Our aim is not this attainment of the vital siddhis the control of the physical substance and functions through vital forces. What we are attempting to achieve is a complete transformation of our entire being in all its planes of manifestation. In the old disciplines the goal was not transformation or victory over the physical being. They did not lay any direct hold on it.
   Then there is an idea that since everything is One, what we have to do is to realise the One Consciousness and have some experience of it on various planes of our being. This is a mistake due to obsession with Vedantic ideas. It is true that there is the One Consciousness and we have to realise it, but we have not to stop short with that realisation. We have, as I said just now, to transform our entire being.

2.20 - Nov-Dec 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Raja Yoga also speaks of siddhis control over matter, knowledge of Suryaloka and Chandraloka, conquest of death, etc.
   Sri Aurobindo: Knowledge of Suryaloka and Chandraloka one may have, but conquest of death is another matter. The Raja Yogi does not acquire siddhis by wanting them; they speak of siddhis coming to them. And it is true for those who enter a certain state of consciousness.
   Disciple: The Upanishad also speaks of the yogi's conquering diseases and death.

2.20 - The Lower Triple Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This may be done, on the side of Purusha, by drawing back from the physical self and its preoccupation with physical nature and through concentration of thought and will raising oneself into the vital and then into the mental self. By doing so we can become the vital being and draw up the physical self into that new consciousness, so that we are only aware of the body, its nature and its actions as secondary circumstances of the Life-soul which we now are, used by it for its relations with the material world. A certain remoteness from physical being and then a superiority to it; a vivid sense of the body being a mere instrument or shell and easily detachable; an extraordinary effectivity of our desires on our physical being and life-environment; a great sense of power and ease in manipulating and directing the vital energy of which we now become vividly conscious, for its action is felt by us concretely, subtly physical in relation to the body, sensible in a sort of subtle density as an energy used by the mind; all awareness of the life-plane in us above the physical and knowledge and contact with the beings of the desire-world; a coming into action of new powers, -- what are usually called occult-powers or siddhis; a close sense of and sympathy with the Life-soul in the world and a knowledge or sensation of the emotions, desires, vital impulses of others, these are some of the signs of this new consciousness gained by Yoga.
  But all this belongs to the inferior grades of spiritual experience and indeed is hardly more spiritual than the physical existence. We have in the same way to go yet higher and raise ourselves into the mental self. By doing so we call become the mental self and draw up the physical and vital being into it, so that life and body and their operations become to us minor circumstances of our being used by tile Mind-soul which we now are for the execution of its lower purposes that belong to the material existence. Here too we acquire at first a certain remoteness from the life and the body and our real life seems to be on quite another plane than material man's, in contact with a subtler existence, a greater light of knowledge than the terrestrial, a far rarer and yet more sovereign energy; we are ill touch in fact with the mental plane, aware of the mental worlds, can be in communication with its beings and powers. From that plane we behold the desire-world and the material existence as if below us, things that we can cast away from us if we will and in fact easily reject when we relinquish the body, so as to dwell in the mental or psychical heavens. But we can also, instead of being thus remote and detached, become rather superior to the life and body and the vital and material planes and act upon them with mastery from our new height of being. Another sort of dynamis than physical or vital energy, something that we may call pure mind-power and soul-force, which the developed human being uses indeed but derivatively and imperfectly, but which we can now use freely and with knowledge, becomes the ordinary process of our action, while desire-force and physical action fall into a secondary place and are only used with this new energy behind them and as its occasional channels. We are in touch and sympathy also with the Mind in cosmos, conscious of it, aware of the intentions, directions, thought-forces, struggle of subtle powers behind all happenings, which the ordinary marl is ignorant of or can only obscurely infer from the physical happening, but which we can now see and feel directly before there is any physical sign or even vital intimation of their working. We acquire too the knowledge and sense of the mind-action of other beings whether on the physical plane or on those above it; and the higher capacities of the mental being, -- occult powers or siddhis, but of a much rarer or subtler kind than those proper to the vital plane, -- naturally awake in our consciousness.
  All these however are circumstances of the lower triple world of our being, the trailokya of the ancient sages. Living on these we are, whatever the enlargement of our powers and our consciousness, still living within the limits of the cosmic gods and subject, though with a much subtler, easier and modified subjection, to the reign of prakriti over Purusha. To achieve real freedom and mastery we have to ascend to a yet higher level of the many-plateaued mountain of our being.

2.23 - The Conditions of Attainment to the Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Thus the being of Vijnana is in all its activities a play of perfected knowledge-power, will-power, delight-power, raised to a higher than the mental, vital and bodily level. All-pervasive, universalised, freed from egoistic personality and individuality, it is the play of a higher Self, a higher consciousness and therefore a higher force and higher delight of being. All that acts in the Vijnana in the purity, in the right, in the truth of the superior or divine prakriti. Its powers may often seem to be what are caned in ordinary Yogic parlance siddhis, by the Europeans occult powers, shunned and dreaded by devotees and by many Yogins as snares, stumbling-blocks, diversions from the true seeking after the Divine. But they have that character and are dangerous here because they are sought in the lower being, abnormally, by the ego for an egoistic satisfaction. In the Vijnana they are neither occult nor siddhis, but the open, unforced and normal play of its nature. The Vijnana is the Truth-power and Truth-action of the divine Being in its divine identities, and, when this acts through the individual lifted to the gnostic plane, it fulfils itself unperverted, without fault or egoistic reaction, without diversion from the possession of the Divine. There the individual is no longer the ego, but the free Jiva domiciled in the higher divine nature of which he is a portion, paraf prakrtir jivabhita, the nature of the supreme and universal Self seen indeed in the play of multiple individuality but without the veil of ignorance, with self-knowledge, in its multiple oneness, in the truth of its divine shakti.
  In the Vijnana the right relation and action of Purusha and prakriti are found, because there they become unified and the Divine is no longer veiled in Maya. All is his action. The Jiva no longer says, "I think, I act, I desire, I feel"; he does not even say like the Sadhaka striving after unity but before he has reached it, "As appointed by Thee seated in my heart, I act". For the heart, the centre of the mental consciousness is no longer the centre of origination but only a blissful channel. He is rather aware of the Divine seated above, lord of all, adhisthita, as well as acting within him. And seated himself in that higher being, parardhe, paramasyam paravati, he can say truly and boldly, "God himself by his prakriti knows, acts, loves, takes delight through my individuality and its figures and fulfils there in its higher and divine measures the multiple lila which the Infinite for ever plays in the universality which is himself for ever."

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 24-04-24 | Jules Romains' Eyeless Sight: centres of vision; Mother; siddhis |
   | 12-06-24 | Maud Sharma, Harin; Subba Rao and Gandhi |
  --
   | 12-05-26 | Geley's Ectoplasme et Clairvoyance, vital plane; agnosticism; spirituality, science, spiritism; J.C. Bose; siddhis |
   | 19-05-26 | Ossowiecki on clairvoyance; Mother's occult experiments; occult races; vital beings |
  --
   | 05-04-24 | Bahaism and Mahommedans; siddhis and miracles |
   | 06-03-26 | 'divine marriage'; Chittagong centre; oratory and thought |
  --
   | 15-12-39 | Reason, spiritual experience; the Absolute, knowledge by identity; siddhis |
   | 30-12-39 | Mahasabha, Congress, "Vande Mataram", Hindu-Muslim question, Nehru, Jinnah |

2.27 - Hathayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The body, thus liberated from itself, purified from many of its disorders and irregularities, becomes, partly by Asana, completely by combined Asana and Pranayama, a perfected instrument. It is freed from its ready liability to fatigue; it acquires an immense power of health; its tendencies of decay, age and death are arrested. The Hathayogin even at an age advanced beyond the ordinary span, maintains the unimpaired vigour, health and youth of the life in the body; even the appearance of physical youth is sustained for a longer time. He has a much greater power of longevity, and from his point of view, the body being the instrument, it is a matter of no small importance to preserve it long and to keep it for all that time free from impairing deficiencies. It is to be observed, also, that there is an enormous variety of Asanas in Hathayoga, running in their fullness beyond the number of eighty, some of them of the most complicated and difficult character. This variety serves partly to increase the results already noted, as well as to give a greater freedom and flexibility to the use of the body, but it serves also to alter the relation of the physical energy in the body to the earth energy with which it is related. The lightening of the heavy hold of the latter, of which the overcoming of fatigue is the first sign and the phenomenon of utthapana or partial levitation the last, is one result. 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, powers which culminate in the Hathayogic siddhis or extraordinary powers of garima, mahima, anima and laghima. Moreover, the life ceases to be entirely dependent on the action of the physical organs and functionings, such as the heart-beats and the breathing. These can in the end be suspended without cessation of or lesion to the life. All this, however, the result in its perfection of Asana and Pranayama, is only a basic physical power and freedom. The higher use of Hathayoga depends more intimately on Pranayama. Asana deals more directly with the more material part of the physical totality, though here too it needs the aid of the other; Pranayarna, starting from the physical immobility and self-holding which is secured by Asana, deals more directly with the subtler vital parts, the nervous system. This is done by various regulations of the breathing, starting from equality of respiration and inspiration and extending to the most diverse rhythmic regulations of both with an interval of inholding of the breath. In the end the keeping in of the breath, which has first to be done with some effort, and even its cessation become as easy and seem as natural as the constant taking in and throwing out which is its normal action. But the first objects of the Pranayama are to purify the nervous system, to circulate the life-energy through all the nerves without obstruction, disorder or irregularity, and to acquire a complete control of its functionings, so that the mind and will of the soul inhabiting the body may be no longer subject to the body or life or their combined limitations. The power of these exercises of breathing to bring about a purified and unobstructed state of the nervous system is a known and well established fact of our physiology. It helps also to clear the physical system, but is not entirely effective at first on all its canals and openings; therefore the Hathayogin uses supplementary physical methods for clearing them out regularly of all their accumulations. The combination of these with Asana, -particular Asanas have even an effect in destroying particular diseases, -- and with Pranayama maintains perfectly the health of the body. But the principal gain is that by this purification the vital energy can be directed anywhere, to any part of the body and in any way or with any rhythm of its movement.
  The mere function of breathing into and out of the lungs is only the most sensible, outward and seizable movement of the Prana, the Breath of Life in our physical system. The Prana has according to Yogic science a fivefold movement pervading all the nervous system and the whole material body and determining all its functionings. The Hathayogin seizes on the outward movement of respiration as a sort of key which opens to him the control of all these five powers of the Prana. He becomes sensibly aware of their inner operations, mentally conscious of his whole physical life and action. He is able to direct the Prana through all the Nadis or nerve-channels of his system. He becomes aware of its action in the six Chakras or ganglionic centres of the nervous system, and is able to open it up in each beyond its present limited, habitual and mechanical workings. He gets, in short, a perfect control of the life in the body in its most subtle nervous as well as in its grossest physical aspects, even over that in it which is at present involuntary and out of the reach of our observing consciousness and will. Thus a complete mastery of the body and the life and a free and effective use of them established upon a purification of their workings is founded as a basis for the higher aims of Hathayoga.

2.28 - Rajayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Here, it might be supposed, the whole action and aim of Rajayoga must end. For its action is the stilling of the waves of consciousness, its manifold activities, cittavrtti, first, through a habitual replacing of the turbid rajasic activities by the quiet and luminous sattwic, then, by the stilling of all activities; and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Rajayoga includes other objects, -- such as the practice and use of occult powers, -- some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis are indeed frequently condemned as dangers and distractions which draw away the Yogin from his sole legitimate aim of divine union. On the way, therefore, it would naturally seem as if they ought to be avoided; and once the goal is reached, it would seem that they are then frivolous and superfluous. But Rajayoga is a psychic science and it includes the attainment of all the higher states of consciousness and their powers by which the mental being rises towards the superconscient as well as its ultimate and supreme possibility of union with the Highest. Moreover, the Yogin, while in the body, is not always mentally inactive and sunk in Samadhi, and an account of the powers and states which are possible to him on the higher planes of his being is necessary to the completeness of the science.
  These powers and experiences belong, first, to the vital and mental planes above this physical in which we live, and are natural to the soul in the subtle body; as the dependence on the physical body decreases, these abnormal activities become possible and even manifest themselves without being sought for. They can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will; or they can be allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them; or else, even though thus naturally developing and acting, they may be rejected in a single-minded devotion to the one supreme goal of the Yoga. Secondly, there are fuller, greater powers belonging to the supramental planes which are the very powers of the Divine in his spiritual and supramentally ideative being. These cannot be acquired at all securely or integrally by personal effort, but can only come from above, or else can become natural to the man if and when he ascends beyond mind arid lives in the spiritual being, power, consciousness and ideation. They then become, not abnormal and laboriously acquired siddhis, but simply the very nature and method of his action, if he still continues to be active in the world-existence.
  On the whole, for all integral Yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. It is true that their principal aims must be included in the integrality of the Yoga; but they can be brought about by other means. For the methods of the integral Yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psycho-physical processes on a large scale would be the substitution of a lower for a higher action. We shall have occasion to touch upon this question later when we come to the final principle of synthesis in method to which our examination of the different Yogas is intended to lead.

2.3.02 - Opening, Sincerity and the Mother's Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  The infant in the Mother's arms is the symbol of the psychic being. The soul in direct touch with the divine Truth is hidden in man by the mind, the vital being and the physical nature (manas, pran.a, anna of the Taittiriya Upanishad); one may practise Yoga and get illuminations in the mind and the reason, power and all kinds of experiences in the vital, even physical siddhis, but if the true soul-power behind and the psychic nature do 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. If the soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then the Yoga can be done; otherwise (by the mere power of the mind or any other part) it is impossible. It is this new birth, this awakening of the psychic consciousness, that the Mother is offering in the vision.
  If the golden Purusha refuses it, it must be because he is bound by some kind of attachment, probably to mere "knowledge". In that case, he is not very consistent; for it was he who demanded surrender to the Mother and now he rejects the very heart and meaning of the surrender. Probably this repeated experience is an indication of the principal difficulty in the sadhana. If there is refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual

2.3.1 - Ego and Its Forms, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  A kind of siddhi or siddhis can come [even if there is ambition in the nature] siddhis of power etc. There are Yogins who have great powers and also a big ego. Of course there can be no liberation without overcoming ambition and ego.
  ***

3.1.04 - Transformation in the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  By transformation I do not mean some change of the nature I do not mean for instance sainthood or ethical perfection or Yogic siddhis (like the Tantriks) or a transcendental (cinmaya) body. I use transformation in a special sense, a change of consciousness radical and complete and of a certain specific kind which is so conceived as to bring about a strong and assured step forward in the spiritual evolution of the being, an advance of a greater and higher kind and of a larger sweep and completeness than that smaller though decisive achievement of the emerging Consciousness when a mentalised being first appeared in a vital and material animal world. If anything short of that takes place or at least if a real beginning is not made on that basis, a fundamental progress towards this fulfilment, then my object is not accomplished. A partial realisation, something mixed and inconclusive, does not meet the demand I make on life and Yoga.
  Light of realisation is not the same thing as Descent. Realisation by itself does not necessarily transform the being as a whole; it may bring only an opening or heightening or widening of the consciousness at the top so as to realise something in the Purusha part without any radical change in the parts of Prakriti. One may have some light of realisation at the spiritual summit of the consciousness but the parts below remain what they were. I have seen any number of instances of that. There must be a descent of the light not merely into the mind or part of it but into all the being down to the physical and below before a real and total transformation can take place. A light in the mind may spiritualise or otherwise change the mind or part of it in one way or another, but it need not change the vital nature; a light in the vital may purify and enlarge the vital movements or else silence and immobilise the vital being, but leave the body and the physical consciousness as it was, or even leave it inert or shake its balance. And the descent of Light is not enough, it must be the descent of the whole higher consciousness, its Peace, Power, Knowledge, Love, Ananda. Moreover, the descent may be enough to liberate, but not to perfect, or it may be enough to make a great change in the inner being, while the outer remains an imperfect instrument, clumsy, sick or unexpressive. Finally, the transformation effected by the sadhana cannot be complete unless it is a supramentalisation of the being. Psychisation is not enough, it is only a beginning; spiritualisation and the descent of the higher consciousness is not enough, it is only a middle term; the ultimate achievement needs the action of the supramental Consciousness and Force. Something less than that may very well be considered enough by the individual, but it is not enough for the earth-consciousness to take the definitive stride forward it must take at one time or another.
  --
  I have not denied that the ideal of a change on earth is of old standing. It is there vaguely in the human mind perhaps since the beginning, though more often perfection is put in some golden age of the past and deterioration and a cataclysm is the law of the future. Christianity foresees a descent of Christ and his rule on earth, but this is figured as an outward event, not as a change produced by an inward power and process or by Yoga. A reign of the saints is also foreshadowed in some Hindu scriptures, but that equally is something different from my conception. As for sainthood itself or the siddhis of Yoga including a siddha body, that too is not what I mean by transformationit is a radical change of consciousness and nature itself that I envisage. I do not know also that these things were sought by the process of descent the Tamil Shaiva saints for instance sought for the siddha body by tremendous austerities; the siddhis they sought were all there in the sukshma mental and vital worlds and by a stupendous effort and mastery of the body they brought them down into the physical instrument. I have always said that these things and these methods are out of my scope and eschewed by me in my Yoga. I tried some of these but after achieving some initial results I saw it was a bypath and I left it.
  To get rid of or mastery over kma-krodha is not the transformation, it is at best a preliminary step towards it provided it is done not in the moral way by mental self-control but in the spiritual way. Sainthood is not my object. I do not know how far Ramakrishna had gone towards the transformation as I conceive it; the metaphors you quote contain nothing precise with which I can compare my own experience or my own intuitions about the change. According to certain accounts there was a descent of Kali into his body which made it luminous, but he repressed it as something contrary to what he was seeking after. If there is something anywhere in the past which coincides with the aim and conceived process of my Yoga I shall be glad to know of it; for that would certainly be an aid to me. I put no value on the newness of what I am doing or trying to do. If the path was already there open and complete, it is a great pity that I should have wasted all my life clearing it out anew with much difficulty and peril when I could just have walked on a clear and safe avenue towards the goal of my endeavour. But the nearest I could get to it were some things in the Veda and Upanishads (secret words, veiled hints) which seemed to coincide with or point towards certain things in my own knowledge and experience. But after incorporating certain parts of the Vedic method as far as I could interpret or recover it, I found it was insufficient and I had to seek farther.

4.10 - The Elements of Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The gnostic perfection, spiritual in its nature, is to be accomplished here in the body and takes life in the physical world as one of its fields, even though the gnosis opens to us possession of planes and worlds beyond the material universe. The physical body is therefore a basis of action, pratistha, which cannot be despised, neglected or excluded from the spiritual evolution: a perfection of the body as the outer instrument of a complete divine living on earth will be necessarily a part of the gnostic conversion. The change will be effected by bringing in the law of the gnostic Purusha, vijnanamaya purusa, and of that into which it opens, the Anandamaya, into the physical consciousness and its members. Pushed to its highest conclusion this movement brings in a spiritualising and illumination of the whole physical consciousness and a divinising of the law of the body. For behind the gross physical sheath of this materially visible and sensible frame there is subliminally supporting it and discoverable by a finer subtle consciousness a subtle body of the mental being and a spiritual or causal body of the gnostic and bliss soul in which all the perfection of a spiritual embodiment is to be found, a yet unmanifested divine law of the body. Most of the physical siddhis acquired by certain Yogins are brought about by some opening up of the law of the subtle or a calling down of something of the law of the spiritual body. The ordinary method is the opening up of the Chakras by the physical processes of Hathayoga (of which something is also included in the Rajayoga) or by the methods of the Tantric discipline. But while these may be optionally used at certain stages by the integral Yoga, they are not indispensable; for here the reliance is on the power of the higher being to change the lower existence, a working is chosen mainly from above downward and not the opposite way, and therefore the development of the superior power of the gnosis will be awaited as the instrumentative change in this part of the Yoga.
  There will remain, because it will then only be entirely possible, the perfect action and enjoyment of being on the gnostic basis. The Purusha enters into cosmic manifestation for the variations of his infinite existence, for knowledge, action and enjoyment; the gnosis brings the fullness of spiritual knowledge and it will found on that the divine action and cast the enjoyment of world and being into the law of the truth, the freedom and the perfection of the spirit. But neither action nor enjoyment will be the lower action of the gunas and consequent egoistic enjoyment mostly of the satisfaction of rajasic desire which is our present way of living. Whatever desire will remain, if that name be given, will be the divine desire, the will to delight of the Purusha enjoying in his freedom and perfection the action of the perfected prakriti and all her members. The prakriti will take up the whole nature into the law of her higher divine truth and act in that law offering up the universal enjoyment of her action and being to the Anandamaya Ishwara, the Lord of existence and works and Spirit of bliss, who presides over and governs her workings. The individual soul will be the channel of this action and offering, and it will enjoy at once its oneness with the Ishwara and its oneness with the prakriti and will enjoy all relations with Infinite and finite, with God and the universe and beings in the universe in the highest terms of the union of the universal Purusha and prakriti.

4.18 - Faith and shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The faith in the divine shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit's omnipotence. All knowledge, all strengths, all triumph and victory, all skill and works are in her hands and they are full of the treasures of the Spirit and of all perfections and siddhis. She is Maheshwari, goddess of the supreme knowledge, and brings to us her vision for all kinds and widenesses of truth, her rectitude of the spiritual will, the calm and passion of her supramental largeness, her felicity of illumination; she is Mahakali, goddess of the supreme strength, and with her are all mights and spiritual force and severest austerity of Tapas and swiftness to the battle and the victory and the laughter, the atthasya, that makes light of defeat and death and the powers of the ignorance: she is Mahalakshmi, the goddess of the supreme love and delight, and her gifts are the spirit's grace and the charm and beauty of the Ananda and protection and every divine and human blessing: she is Mahasaraswati, the goddess of divine skill and of the works of the Spirit, and hers is the Yoga that is skill in works, yogah karmasu kausalam, and the utilities of divine knowledge and the self-application of the spirit to life and the happiness of its harmonies. And in all her powers and forms she carries with her the supreme sense of the masteries of the eternal Ishwari, a rapid and divine capacity for all kinds of action that may be demanded from the instrument, oneness, a participating sympathy, a free identity, with all energies in all beings and therefore a spontaneous and fruitful harmony with all the divine will in the universe. The intimate feeling of her presence and her powers and the satisfied assent of all our being to her workings in and around it is the last perfection of faith in the shakti.
  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.

4.2.1.01 - The Importance of the Psychic Change, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  Upanishad). 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 and widen into the Impersonal; it may too spiritualise itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in 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.
  It seems to me that you must know by this time about the psychic being - that it is behind the veil and its consciousness also; only a little comes out into the mind and vital and physical. When that consciousness is not concealed, when you are aware of your soul (the psychic being), when its feelings and aspirations are yours, then you have got the consciousness of the psychic being. The feelings and aspirations of the psychic being are all turned towards truth and right consciousness and the Divine; it is the only part that cannot be touched by the hostile forces and their suggestions.

4.2.1 - The Right Attitude towards Difficulties, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  All these things are common to every path of Yoga; they are the normal difficulties, fluctuations and struggles which come across the path of spiritual effort. But in this Yoga there is an order or succession of the workings of the secret Force which may vary greatly in its circumstances in each sadhak, but still maintains its general line. Our evolution has brought the being up out of inconscient Matter into the Ignorance of mind, life and body tempered by an imperfect knowledge and is trying to lead us into the light of the Spirit, to lift us into that light and to bring the light down into us, into body and life as well as mind and heart and to fill with it all that we are. This and its consequences, of which the greatest is the union with the Divine and life in the divine consciousness, is the meaning of the integral transformation. Mind is our present topmost faculty; it is through the thinking mind and the heart with the soul, the psychic being behind them that we have to grow into the Spirit, for what the Force first tries to bring about is to fix the mind in the right central idea, faith or mental attitude and the right aspiration and poise of the heart and to make these sufficiently strong and firm to last in spite of other things in the mind and heart which are other than or in conflict with them. Along with this it brings whatever experiences, realisations or descent or growth of knowledge the mind of the individual is ready for at the time or as much of it, however small, as is necessary for its further progress: sometimes these realisations and experiences are very great and abundant, sometimes few and small or negligible; in some there seems to be in this first stage nothing much of these things or nothing decisive the Force seems to concentrate on a preparation of the mind only. In many cases the sadhana seems to begin and proceed with experiences in the vital; but in reality this can hardly take place without some mental preparation, even if it is nothing more than a turning of the mind or some kind of opening which makes the vital experiences possible. In any case, to begin with the vital is a hazardous affair; the difficulties there are more numerous and more violent than on the mental plane and the pitfalls are innumerable. The access to the soul, the psychic being, is less easy because it is covered up with a thick veil of ego, passion and desire. One is apt to be swallowed up in a maze of vital experiences, not always reliable, the temptation of small siddhis, the appeal of the powers of darkness to the ego. One has to struggle through these densities to the psychic being behind and bring it forward; then only can the sadhana on the vital plane be safe.
  However that may be, the descent of the sadhana, of the action of the Force into the vital plane of our being becomes after some time necessary. The Force does not make a wholesale change of the mental being and nature, still less an integral transformation before it takes this step: if that could be done, the rest of the sadhana would be comparatively secure and easy. But the vital is there and always pressing on the mind and heart, disturbing and endangering the sadhana and it cannot be left to itself for too long. The ego and desires of the vital, its disturbances and upheavals have to be dealt with and if not at once expelled, at least dominated and prepared for a gradual if not a rapid modification, change, illumination. This can only be done on the vital plane itself by descending to that level. The vital ego itself must become conscious of its own defects and willing to get rid of them; it must decide to throw away its vanities, ambitions, lusts and longings, its rancours and revolts and all the rest of the impure stuff and unclean movements within it. This is the time of the greatest difficulties, revolts and dangers. The vital ego hates being opposed in its desires, resents disappointment, is furious against wounds to its pride and vanity; it does not like the process of purification and it may very well declare Satyagraha against it, refuse to cooperate, justify its own demands and inclinations, offer passive resistance of many kinds, withdraw the vital support which is necessary both to the life and the sadhana and try to withdraw the being from the path of spiritual endeavour. All this has to be faced and overcome, for the temple of the being has to be swept clean if the Lord of our being is to take his place and receive our worship there.

4.24 - The supramental Sense, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The phenomena of this vital consciousness and sense, this direct sensation and perception of and response to the play of subtler forces than the physical, are often included without distinction under the head of psychical phenomena. In a certain sense it is an awakening of the psyche, the inner soul now hidden, clogged wholly or partially covered up by the superficial activity of the physical mind and senses that brings to the surface the submerged or subliminal inner vital consciousness and also an inner or subliminal mental consciousness and sense capable of perceiving and experiencing directly, not only the life forces and their play and results and phenomena, but the mental and psychical worlds and all they contain and the mental activities, vibrations, phenomena, forms, images of this world also and of establishing a direct communication between mind and mind without the aid of the physical organs and the limitations they impose on our consciousness. There are, however, two different kinds of action of these inner ranges of the consciousness. The first is a more outer and confused activity of the awakening subliminal mind and life which is clogged with and subject to the grosser desires and illusions of the mind and vital being and vitiated in spite of its wider range of experience and power and capacities by an enormous mass of error and deformations of the will and knowledge, full of false suggestions and images, false and distorted intuitions and inspirations and impulses, the latter often even depraved and perverse, and vitiated too by the interference of the physical mind and its obscurities. This is an inferior activity to which clairvoyants, psychists, spiritists, occultists, seekers of powers and siddhis are very liable and to which all the warnings against the dangers and errors of this kind of seeking are more especially applicable. The seeker of spiritual perfection has to pass as quickly as possible, if he cannot altogether avoid, this zone of danger, and the safe rule here is to be attached to none of these things, but to make spiritual progress one's sole real objective and to put no sure confidence in other things until the mind and life soul are purified and the light of the spirit and supermind or at least of the spiritually illumined mind and soul are shed on these inner ranges of experience. For when the mind is tranquillised and purified and the pure psyche liberated from the insistence of the desire soul, these experiences are free from any serious danger, -- except indeed that of limitation and a certain element of error which cannot be entirely eliminated so long as the soul experiences and acts on the mental level. For there is then a pure action of the true psychical consciousness and its powers, a reception of psychical experience pure in itself of the worse deformations, although subject to the limitations of the representing mind, and capable of a high spiritualisation and light. The complete power and truth, however, can only come by the opening of the supermind and the supramentalising of the mental and psychical experience.
  The range of the psychic consciousness and its experiences is almost illimitable and the variety and complexity of its phenomena almost infinite. Only some of the broad lines and main features can be noted here. The first and most prominent is the activity of the psychic senses of which the sight is the most developed ordinarily arid the first to manifest itself with ally largeness when the veil of the absorption in the surface consciousness which prevents the inner vision is broken. But all the physical senses have their corresponding powers in the psychical being, there is a psychical hearing, touch, smell, taste: indeed the physical senses are themselves in reality only a projection of the inner sense into limited and externalised operation in and through and upon the phenomena of gross matter. The psychical sight receives characteristically the images that are formed in the subtle matter of the mental or psychical ether, cittakasa. These may be transcriptions there or impresses of physical things, persons, scenes, happenings, whatever is, was or will be or may be in the physical universe. These images are very variously seen and under all kinds of conditions; in Samadhi or in the waking state, and in the latter with the bodily eyes closed or open, projected on or into a physical object or medium or seen as if materialised in the physical atmosphere or only in a psychical ether revealing itself through this grosser physical atmosphere; seen through the physical eyes themselves as a secondary instrument and as if under the conditions of the physical vision or by the psychical vision alone and independently of the relations of our ordinary sight to space. The real agent is always the psychical sight and the power indicates that the consciousness is more or less awake, intermittently or normally and more or less perfectly, in the psychical body. It is possible to see in this way the transcriptions or impressions of things at any distance beyond the range of the physical vision or the images of the past or the future.

4.3 - Bhakti, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  439. My 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."
  440. I did my Lover's commands in the world & the will of my Captor; but they cried, "Who is this corruptor of youth, this disturber of morals?"

5.4.02 - Occult Powers or Siddhis, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  object:5.4.02 - Occult Powers or siddhis
  author class:Sri Aurobindo
  --
  Occult Powers or siddhis
  General Remarks
  The as.t.a siddhis as obtained in the ordinary Yoga are vital powers or, as in the Rajayoga, mental siddhis. Usually they are uncertain in their application and precarious depending on the maintenance of the process by which they were attained.
  It is certainly possible to have consciousness of things going on at a distance and to intervene.
  --
  Occult Powers or siddhis
  573
  --
  There are many Yogins of the Vedantic school who follow both siddhis and the final emancipation - they would say, I suppose, that they take the siddhis on the way to Nirvana. The harmonisation is in the supermind - the Divine Truth at once static and dynamic, a withdrawal and extinction of the Ignorance, a re-creation in the Divine Knowledge.
  I am unable to see why you should give up Yoga, because you cannot believe in the action of occult laws and forces or in siddhis. The object of Yoga is realisation of the Divine; these other things are side-matters which need be no part of spiritual experience, nor is belief in them necessary for realisation. Everyone has the right of private judgment in these matters; so you need not worry.
  Occult Powers Not the Object of Our Yoga
  --
  Occult Powers or siddhis
  575
  --
  Occult Powers or siddhis
  577
  --
  Occult Powers or siddhis
  579

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
    eight siddhis or occult powers: Namely, the ability to make oneself small as an atom, light as air, etc.
    ekadasi: The eleventh day after the full or new moon, which a devotee spends in full or partial fasting, prayer, and worship.

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  * It is the knowledge of this law that permits and helps the Arhat to perform his siddhis, or various
  phenomena, such as disintegration of matter, the transport of objects from one place to another.

Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction
   the law of Karmic retri bution. Gain siddhis for thy future birth.
   This again states the same thing, urges the aspirant to live his life
  --
   siddhis of perfection may loom far, far away; but the first step is
   taken, the stream is entered, and he may gain the eye-sight of the

r1912 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The last record covered the period from Dec 12th. 1911 to January 11th 1912.1 Liberated from anticipation, it was a pure record of fact and experience, but its correctness was sometimes vitiated by a misvaluation of the significance of the fact through over-appreciation or depreciation. It is intended that the present record should be free from this defect.Ananda has very fully established itself in the field of the indriyas. All sights, sounds, smells, tastes, touches, movements, actions, are now pleasurable or give pleasure; all carry with them the rasagrahana or appreciation of the beauty of the gunas which they are in expression, the joy of the vijnana in them (the basis of chidghana ananda), the joy of the heart in them (the basis of premananda), the joy of the body in them (the basis of the kamananda), the joy of the mind as indriya in them (the basis of the ahaituka ananda). All this joy is of the nature of bhoga from which the ananda is beginning to emerge. Joy of the spirit in the Ekam which expresses itself (the basis of shuddhananda, chidananda & sadananda together making kaivalyananda) is as yet obscure & involved in the lower anandas. Since yesterday, the ahaituka kamananda & today the sahaituka tivrananda are manifesting. Yesterday also the discomfort of heat & cold and pain were again exiled, though not entirely. Experiments made with the body show that below a certain intensity all pain now gives ananda of bhoga at the time of the feeling of pain, & pain beyond that degree brings it after the immediate acuteness has passed. Sometimes sahaituka raudrananda results. As I write ahaituka tivrananda, raudrananda & vaidyutananda (negative) are recommencing; also vishayananda sahaituka and ahaituka, begun yesterday, are becoming more definite. The bhoga of all these forms is already established. The greatest difficulty is found in the prolonged contact of intense heat with a sensitive part of the body, eg. the heated stone of the floor under the midday sun. The intensity of the heat to the sensation can be increased, lessened or inhibited by Will; the prolonged contact tends to remove the element of suffering unless the Will is made to increase or maintain it, or unless the stream of Will (chit-shakti) is kept tamasic suffering weakly the contact instead of meeting it. This daurbalyam has been created in order to bring about certain forms of intense ananda, chiefly viparita. It is possible, as is now clearly seen, to render it a great element of strong positive (not viparita) ananda, but in that case the daurbalyam must be merely a form of balam, in other words, it must be supported by dhairyam and anandadharanashakti.Ananda is now being extended to events. Even depression and sinking are met and claimed by a stream of ananda, and the place, necessity & delight of amangalam, its true mangalamaya nature is being impressed by the jnanam not only on the buddhi but on the sanskaras of the manas, chitta, prana and material body.Pure varna manifested this morning in a form, (dense crude), so that all the material and possible variation of material for the crude forms is, in a way, ready and regularised; only the perfect crude forms have to be subjected to the same process. Other siddhis are in comparative abeyance awaiting the movement of the ananda.
   ***
  --
   The afternoon was begun with a suspension of definite progress in the siddhi and, afterwards, an attack on the siddhi of the ananda.The most important siddhi was the perfection of the articulate thought, which resumed rapidly all the characteristics of perfect vijnanamaya thought,prakasha, asu, nischaya, inevitability (adequate, effective and effective illuminative) of the vak, truth of substance, nihshabdata. All these were perfected and delivered from breach or restraint, except the nihshabdata which is still pursued with shabda by the annamaya devatas; but the thought can no longer be strongly impeded or suspended by annamaya interference, only hampered in its speed. Fluency has been acquired, rapidity prepared and declared due at 8.22 a.m. on the morrow. A severe struggle was necessary with the shabda, the attack of the annam being obstinate and furious and added by the necessity of steering clear of the laya of vak in artha-bodha. Involved shabda in implicit vak, not involved vak in arthabodha is the rule of the expression of thought.Trikaldrishti was regularised in the interpretation both by perception and in expression of the lipis, drishtis, shakunas, on the basis of right interpretation of the meaning, the fulfilment in the sthula being as yet not guaranteed. There was also perfect prakamya vyapti of the unseen movements of the servant carefully tested for about half an hour,only where inference interfered, was there error. The Vani accompanied by the personal use of the relations established with the Master of the Yoga came to perfection.Exactness is entering into the pure trikaldrishti (subjective & self-existent without prakamya vyapti). The time of several incidents in the Yoga was exactly indicated, also the exact minute when the evening meal would be given. All these siddhis, however, are subject to interruption and obstruction, though not of the old powerful character.Triple sanyama in samadhi has been established by involved process, occurring three times while walking, eg on the thought which [proceeded]3 undisturbed while the waking mind was unconscious, on the walk of the body or something in the immediate surroundings, on the fact of samadhi or an experience in the samadhi. External objects are, in this state, sensed not by the indriyas of the mind and body, but by the karana-indriya..Ananda sahaituka of raudra and pain with bhoga; the tendency in the morning to the whole kamabhoga was discontinued in the later part of the day.
   The Record entries for this period have not survived.Ed.

r1912 01 14a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The rapidity of the thought, promised at 8.2, was effected at that moment. Afterwards the trikaldrishti was taken up and brought to a higher state of general efficiency, but there is an obstinate obstruction to the siddhi of exactness in time, place & circumstance. Time-drishti is more advanced than place, place than circumstance. The lipis 1.2.3.4.7 have been given and afterwards 5 and 15. 1 is the siddhi of thought perception which, in combination with 2, is to give perfect trikaldrishti. 3 is the lipi and drishti which are preparing a more vivid and vigorous activity; 4 the siddhis of power, which are sensibly growing in perfection and from today are to develop rapidly and be perfect on the 21; 7, the Ananda; the ratna of the kamananda is becoming more frequent, the rati tending to regularise itself,the discipline of pain continues. 5 is the visvagati (samadhi) which is assured of farther development today. 15 refers to tomorrow which is to be as marked a day of progress as the 13.
   The rest of the record of January 14 & the record of January 15 is set down elsewhere in an accompanying memorandum commenced on the 12

r1912 01 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Now that the period of uninterrupted siddhi has begun, there will be no relaxation of the karma and the siddhi, the karma only waiting for the effectiveness of the power, the siddhi perfecting its force as the tapas increases in the body. Today, the typical perfection of the remaining elements of the jnanam throughout its whole range, the growth of lipi and drishti, the constant realisation of the Ishwara, the forward movement of the other siddhis.
   Pain is being given in the body, so that the discomfort of pain may by the habit of bhoga pass away. Pain will continue to be given henceforth till this aim is effected.
  --
   There is a siege by the annamaya-chitta. It is allowed in order to get rid of it. Meanwhile the siddhis effected stand and those in preparation are being advanced. Today there will certainly be a partial siddhi of drishti and lipi, of the trikaldrishti with precision, of the ananda, the visvagati and the siddhis of power, not only in their general action, but in particular movement
   The siege will be over in ten minutes.

r1912 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yesterdays promises have had a very meagre fulfilment, for they were made merely to whip into life the dying expectation of progress & finality. There has been only an increased persistence in the few drishtis that present themselves perfectly, the rest being mere blurs & smutches,a revival of consecutive fluency in the lipi,a deepening of the conscious samadhi,an activity of the trikaldrishti which cannot be called perfect or new & is not yet proved in those parts which go beyond previous achievement,some streng thening of the siddhis of power,a constantly active relation with the personal Ishwara, a modification of the Jivas personality and the permanent (not continuous) consciousness of one Personality in all things & beings,a preparation of constant rati of the general anandasome obscure movements of the arogya which seem to be retrograde rather than progressive,an attempt of the elementary utthapana to recover lost ground, and nothing else tangible. Yesterdays was in fact a farther purificatory and preparatory activity.
   Todays is to be, if prediction can be trusted, an activity like the 13ths. Too much need not be expected, but there will be a constant progress and firm establishment of positive siddhis.
   Lipi 3. The first progress to be made in 3. Fulfilled by the activity of the lipi

r1912 01 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Lipi. Tonight .. delight .. safety. The Ananda and the confirmation of the conditions of outward action of the Yoga are to be among todays siddhis.
   10.15

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 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The 21 has been fixed for the beginning of the perfected siddhis of power, the morning for the beginning of the frequency & stability of the rupa and the lipi. The latter prediction is being fulfilled, but the really vivid & perfect rupas are still prakasha or prakasha-chhaya or occasionally chhaya and there has been some retrogrmession in the vividness and perfection of lipi & of other rupas, except where the rupas are momentary. The trikaldrishti of the immediate surroundings though of some perfection when left to itself, is still hampered by the activity of foreign suggestions. Exercise of elementary utthapana 7.35 to 10.35 a.m. No weariness but occasional touches of adhogati & stiffness. Relics of watery nausea much water rising into the mouth. Touch of tejas and proof of jala at the time of visrishti, but no strong reaction or disturbance. Exercise of elementary utthapana from 2.20 to 5.5 and from 10 pm to 12.30 am. The siege of adhogati in the sukshma was in both cases strong but not overpowering. The perfect action of the siddhis of power commenced but slowly and on a very small scale. Sleep from 12.30 to 6.30.
   ***

r1912 01 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The morning was occupied by a strong attack of asiddhi in which even the finality of the first chatusthaya was denied. Advantage was taken with regard to an error by which the imperfect harmony of pravritti & prakash tending to an imperfect harmony of pravritti & shama was mistaken for persistence of sattwa, rajas & tamas. This error produced strong asraddha and a return of attack by the triguna. The attack came clearly from outside & did not arise in the adhara but was admitted into it by the consent of the Jiva. The harmonisation of prakash, pravritti & shama is proceeding. Meanwhile the particular siddhis are not definitely active except the physical. There was exercise of elementary utthapana for nearly seven hours from 6.30 to 1.30 with a break of eighteen minutes (12.12 to 12.30) for meals. During this time there were only three standing pauses of from two to ten minutes, but only one for rest (two minutes), the two others for reading the paper & bathing. The exercise was pursued in spite of an insufficient tapas in the physical aura. It was followed at its close by a stronger denial of anima than usual, but this disappeared directly the exercise was resumed from 3.30 to 6.30 and during these three hours there was no failure of utthapana, no depression, no defect of tapas in the aura. The denial of anima became inoperative for practical purposes and the three hours minimum & six to seven hours maximum was established today as predicted yesterday. In the afternoon there was a strong attack of sleep which prevailed for one hour & more. In samadhi the occurrence of perfect continuous images & scenes (not so perfect) was reestablished.
   Lipi indicating the death of Binod Gupta at an early date, fixed tentatively either on or by the 25 of the month. No verification of prediction about varta, money from expected source arriving by the 22d. Rati of rasagrahana established but with viparita srotas of virakti impairing its fullness especially with regard to events. Sleep for 6 hours(?).

r1912 01 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Jnanam increases in force & exactness. The style of the vak rises to the inspired illuminative and is effective at its lowest level. The thought perception is now almost rid of false vijnanam in its material, but not in the arrangement of its material. Nevertheless accuracy of time is growing, accuracy of place has begun, accuracy of circumstance, chiefly, is defectiveall this in the trikaldrishti. Prakamya & vyapti are strong and more continuous, less chequered by error. The internal motions of animals & to a less extent of men, the forces working on them, the ananda & tapas from above, even the explicit thoughts are being more and more observed and are usually justified by the attendant or subsequent action. The siddhis of power work well & perfectly, in harmony with the trikaldrishti, not so well when divorced from it. The physical tone of the system is recovering its elasticity & with it elementary utthapana and bhautasiddhi are reviving. Samadhi improves steadily, but is much hampered by sleep which has revived its force during these last three or four days.
   Time-prophecy. Arrival from the match predicted after 11.30, a little before 11.45. Actual arrival 11.43. Sahityasiddhi is being finally prepared.

r1912 01 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The lipi & rupa are now less fugitive & more firm in outlines, but not yet sufficiently or spontaneously vivid. In rupa prakasha still predominates. Thought expression is perfect but infrequent; the script bears the burden of the transformation of the remains of asatyam to satyam. Trikaldrishti improves but in things petty & immediate; nevertheless distant movements are also becoming correct & proved, eg Lourdes illness in its progressive stages. Today siddhis of power showed and advance in power of detail, but towards the end they were successfully resisted. There is no definite progress in bhautasiddhi or visvagati though there is some sign of preparation for regularity in the last. The vijnanam is slowly asserting itself in karma. At night according to a previous prediction swapna samadhi established its initial perfection in type, the recorded images being of an extraordinary minute perfection in vividness & multitudinous detail & sufficiently though not preeminently stable, eg a ship of another world. The images were mainly of the Bhuvar.
   ***

r1912 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   4) Finality to the tejas. (One of the immediate siddhis to be expected in the yoga.[)]
   5) Rupadrishti.

r1912 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The barrier offered in the annamaya prakriti to all decisive fulfilment of the vijnana-chatusthaya (the siddhis of knowledge & power incidental to the opening of the ideal faculty) [has]1 at last given way. The power of trikaldrishti in those movements which are nearest to the prakamya and vyapti (perception and reception of the truth about objects by sanyama on the objects or contact in consciousness with them), [has]2 triumphed over the obstruction. Instead of a difficult choice of the truth, past, present & future, about things & happenings, a choice hampered by a siege of false suggestions from the physical gods in the material environment, the suggestions themselves are coming to be automatically true. The vijnanam which is satyam ritam is conquering the last fields of mentality & imposing its satyadharma or law of self-existent truth which is necessary for perfect vision of things, satyadharmaya drishtaye. The movement is not yet entirely triumphant, for the enemy returns to the charge and clouds the siddhi with the anritam, but in the siddhi now there is fixity &, though not perfect continuity, yet a prevailing persistence. The enemy cannot prevent the persistence. The condition of success appears to be perfect passivity. If there is any arambha, any setting about to know, mental activity with its tangled web of error starts again; Truth, the satyam, is idea true in itself, self-revealing[,] atmaprakasha, not acquired, not in any way arrived at. The mind with all its guessing, inferring, discovering can only reach a marred & mutilated truth inevitably companioned by error. This breaking of the barrier was presaged by the lipi. The difficulty is conquered.
   The siddhis of power have also begun their decisive action but less perfectly than the trikaldrishti of prakamya and vyapti. There are four tendencies that prevent its proper action & effectuality; (1) the tendency to miss the object of the prayoga, as when Pallas Athene turns the shafts from the hero of her preference, so that the aishwarya or vashita does not act upon it at all; (2) the tendency because of habit, previous purpose or tendency or mere recalcitrance to a novel suggestion to pay no heed to it, to shake off the shaft of suggestion from the mental body & go on ones way, if one is in motion or remain firm, if static, as if the suggestion had not reached; by the sukshmadrishti or by some involuntary movement the hitting of the mark by the force aimed at it can be discerned; (3) the tendency to confusion in the mental current of suggestion & mechanical opposition in the body leading to delay of obedience or deviation from the time, place & circumstance enjoined; (4) the tendency for adverse circumstance to interfere & divert the faultless or generally successful fulfilment begun. However, the frequency of obedience & frequent exactness of the action show the emergence of the successful Shakti. It is notable that both these activities are confined in their success for the most part to the immediate happenings around me of a trifling nature. In the rest there is only a general pressure and ultimate success and a capricious success in details. The therapeutic power has evidently gained in force.
   The vijnanamaya articulate thought had established its free activity regardless of all doubt & opposition in the mind, but it had not decisively proved its truth & vijnanamaya nature by unvarying result in the objective & subjective happenings of Yoga & life; but this movement of proof has now powerfully commenced. Drishti is also preparing a decisive movement both in lipi & in crude rupa.

r1912 07 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The last script had reference to the prolonged attack on the first two chatusthayas & also on the new siddhis of the third which had produced in the annam some disorder, mental activity & vague uneasiness; it predicted the immediate removal of the disorder by restoration of passivity & was at once fulfilled. The attack lasted or recurred throughout the day until this script appeared with its immediate fulfilment.
   The vividness, frequency & simultaneity of the lipi have now been established in fixity, with continuity; but are not yet invariable or intense. Different forms of lipi, chhayamay, varnamaya are becoming more frequent (called in the prophetic script lipikaushalya). Along with this successful issue from a long & weary struggle the details of the lipi are becoming more & more independent of mental activity,eg. le resultat decisif where the annamaya mind had blunderingly suggested decisive; the words suggested by the mental thought voice are increasingly rejected and other unexpected words substituted even when the lipi appears progressively and not with an unexpected spontaneity; etc. Automatic script recommenced today showed a greater truthfulness in the few statements made about the next movements of the yoga but is still capable of exaggeration. The vani has not yet entirely established its satyam to the mind. It is still taking up all imperative thought-voices suggestive of action & the articulate Thought is taking up all voices suggestive of knowledge. When this movement proceeds, there is a slight return to the old inefficiency of phrase, ambiguity of statement or exaggeration of suggestion; but these faults are only reproduced to be removed & not, as used to be the case, to have bhoga & be exhausted.
   The siddhis of power progress steadily. One of the difficulties is now removed; the power hits its mark, & where unfavourable circumstances intervene, favourable circumstances have begun to appear to counteract them. But refusal, delay & perversion are still common. Those on whom the power is used for progress in Yoga (S. [Srinivasachari] Bh. [Bharati] Sn. [Saurin] Bj. [Bijoy]) give frequent proofs now of success of siddhi & especially of vyapti of the shakti & jnanam in my or of my thoughts, but this siddhi is not yet decisively regularised.
   Mental bhukti is now complete (with the exception of adverse events where there is more of samata than bhukti) & is invariable in rasagrahanam, usual in bhoga and, nowadays, occasional as ananda. But the shuddha ananda attended by the realisation of universal saundaryam often fails temporarily, owing to the loss of hold on the inner man and the dwelling on the physical appearance instead,when this happens, and it happens only with regard to human faces, there is a fall in the general tone of the bhukti which tends to lose hold of the second & third intensities of bhoga (ratha & ratna) and descend to the rati or lowest intensity or else even to go back from bhoga to mere rasagrahana. But the lapse is never long sustained.
   Physical bhukti of the indriyas is well established except for the occasional failure of chakshush ananda in the movement above described and a failure in certain tastes of the palate,the latter exceptional. Sparshananda is still confined mainly to the low state of the rati, though well capable of the higher states, and is hampered by the persistence of discomfort by prolonged exposure to excessive heat, exposure to cold above a certain degree in the state of sleep or after sleep when the nervous vitality is lowered, the intenser touches of pain or poisonous irritation. Thirst is being once more expelled, but hunger is again active. The five physical anandas occur occasionally sahaituka, but the ahaituka activities have for the time being been suspended along with progress in the other physical siddhis. Sleep is strong, also adhogati of weariness, denial of anima, refusal of the saundaryam, persistence of the stray survivals of the phantasm of illness-symptoms. These seem, however, to be losing all hold except on the stomach & central functions, where they are attempting to resist final eviction (fullness, tejasic unease, touches of nausea) or to prevent fixity of siddhi. Visrishti is stronger than it has been for a long time past. Utthapana of neck maintained for about 10 or 15 minutes, finally overcome by pressure of adhogati.
   ***

r1912 07 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is strong tendency to deposit of prithivi & visrishti, & if the apana is dominated by the prana, it is as one who still successfully struggles with his assailant. The same is true of all the physical siddhis that have at all advanced, they are attacking, sometimes prevailing, sometimes in possession, but not yet masters except in the suddhi, bhukti & mukti (the latter most imperfect of the three).
   Yesterday by a sudden opening of faculty Sanscrit prose, even of the Kadambari type, which was until the last reading difficult to understand, troublesome & wearying to the brain, has become perfectly easy & intelligible at the first reading without labour. A similar result is coming in Sanscrit poetry but more slowly. Prakasha & tapas in the brain have increased, tamas is passing away.

r1912 07 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The force at work today in a state of depression, internal ananda wanting. The siddhis were rather in a process of modification than of advance, except the trikaldrishti which is becoming more & more the normal action of the mind, but still chequered with the tejasic habit of exaggerating or misplacing a perception. Speculation recurs frequently. The tapas was depressed in order that the fifth chatusthaya might be arranged for action & the tendency to personal use of power in karma eliminated. The siddhis of power encountered a great resistance, but they were usually successful, though not in the detail. Samadhi with visions of Anandaloka, the swarga-bhumis, Earth & Swarga. Lipi about the King.Evidences of preparation of saundaryam still slight and indecisive but no longer doubtful.Sleep at night six hours & short sleep in daytime.
   ***

r1912 07 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The trikaldrishti is already stronger in its action, though the confused method of working out the details from uncertainty to partly approximate partly complete correctness still continues. The siddhis of power are evidently much stronger & are overbearing in the field of exercise all the resistance brought against them; the only defect is that time is needed &, if time is not given, the prayoga is apt to be fruitless. In the field of life there are plenty of instances of success, but the power of offering a strong & successful resistance still belongs to the annamaya prakriti. Ananda is restored & force is coming to the bhava & the action.
   During the day the karma was streng thenedRodogune revised, prerana liberated from its shackles, nirukta strongly brought forward ( roots), the RV. proceeded with and, at night, the collection of materials for the R.V.. Bhasha and Sahitya were continued. The triple dasyam & madhura continue to be intensified. Ananda was made invariable & intenser even in touches of discomfort, but the nirvisesha was only increased in frequency. The third chatusthaya streng thens slowly, but lipi & drishti are at present under a cloud. Five hours sleep at night, a little in daytime.

r1912 10 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Developed forms to show sufficient stability. siddhis of power today. Samadhi from tomorrow.Fulfilled1
   Words italicised here and below were written in pencil after the original entry.Ed.

r1912 10 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhis of power have to be made more powerful and give more rapid and accurate results; the rupadrishti in all its parts to conquer the obstruction finally. The defect of anima has to be minimised. Samadhi to develop rapidly. Ananda to begin to be stable.Fulfilled.
   ***

r1912 10 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The physical akash is still rebellious to the lipi, rupa & other drishtis & to all the siddhis which at all depend on the annam. It only gives normally the minimum results and has to be subjected to pressure of the will in order to give all the results attained. Today, it must be made to give up this habit of inductility due to inertia. Today, Ananda stable, intense & constant; Samadhi increased in range & richness; defect of anima (stiffness, in lower limbs especially) disregarded & convinced of its own impotence; siddhis of power to increase in frequency of accurate success; rupa & other drishtis to gain upon the akasha.Fulfilled
   Tomorrow the direct government will be continuous. Tonight there will be the Ananda of the actual embrace of the daughters of delight.Fulfilled (last in sukshma)

r1912 10 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The manomaya activity has to be cleared out before the final step is taken. Today the vijnana will recommence in the afternoon and all the siddhis with it.
   Positive Ananda in all things has to be made habitual. From today it will be made complete and extended to the body, but attacks will continue to be made on it. The same with the removal of the manomaya.
  --
   Then the siddhi. Today the shanti has been disturbed and the shakti, because Mahakali had to draw back. From today this will be prevented or, if it comes, resisted & expelled. From tomorrow the third chatusthaya will begin to be absolutely final even in the siddhis of power, but not perfect till the end of the month. From today the physical siddhi will begin to be effective in all its parts. From today the fifth chatusthaya will begin to move towards general progressiveness even in karma & kama.
   Fulfilled

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 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Rapidity only in the Veda-jnana. The place is beginning to be accurate, but the arrangement is not yet perfect. eg. a bird flying is observed, all the turns of movement are accurately predicted, but not always in their proper order; one turn is omitted or another too soon expected etc. Occasionally a momentary impulse in the bird or in the force that is driving it, is taken for a destined movement, but this source of error, which used to be dominant, is now very weak in its incidence & occasional in its occurrence B [Bijoy] is now responding rapidly to the suggestions of the Power in the siddhiprayoga, but still needs too much the aid of speech. His purity & mukti from dwandwa is perfect except in the karmadeha & the preparation of mukti from ahankara is being completed. Vijnana in the intellect, jnanam, in him is very strong, but not yet turned towards trikaldrishti. Prakamya & vyapti are well developed but not perfect. The other siddhis in him work fitfully. Samadhi is being prepared through dream. He gets sometimes the first stages of ahaituka & chidghana ananda
   Strong perception that S. [Srinivasachari] Bh [Bharati] & A [Aiyar] would come in the evening, less strong about A than the others & only general; fulfilled. Other vyaptis fulfilled or proved, vyaptis of action, vyaptis of thought, vyaptis of feeling. Prakamya generally turns into a vyapti. Prakamya vyapti may now be said to be perfect,as perfect as it can be without perfection of the trikaldrishti. Clash of ahankaras over B; first sign of a fresh movement forward so far as he is concerned.

r1912 12 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   By thee yoked to him, O Soma, in thy comradeship, Indra poured out that stream on the mind (or on the human being, the thinker); crushing the oppressor (Vritra) he set flowing the seven oceans2 and opened the doors that were shut. By thee yoked to him, O lord of delight, Indra by force straightway dug out the circle of the Sun. ie. []the Mind Force now in contact with Ananda will pour out upon the mentality the stream of the upper knowledge & joy; that which obstructs will be crushed out of existence, the full stream of being will be poured down on the system and the siddhis denied will be enforced; the full circle of vijnana will be made to emerge from its obscuration.
   The trikaldrishti is working still more effectively, not only without, but against data, eg. a bird on the opposite [roof] disinclined to stay, twice on the point of flying off & once making the starting motion, yet without any disturbance to the steady knowledge, always repeated at the critical moment, that it would remain.
  --
   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 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is a pause in the siddhi today, a relaxation and resting; yet certain movements are being decided. The one defect in the subjective Ananda, the absence of a certain & victorious Ananda in asiddhi and amangalam is being finally remedied, the force of the sadhan is being turned on the physical siddhi & the final perfection of the dasyam is being prepared. So far only five hours and a half have been given to the primary utthapana. The purely parthiva insistence of the Apana has been strong throughout the afternoon. It seems that both these physical siddhis have to be relaxed today. On the other hand the ahaituka kamananda is taking possession of the sukshmadeha and surrounding the nervous system of the physical body on which it impresses now prolonged & sometimes intense touches; continuity seems to be beginning.
   ([Written] Dec 16)

r1912 12 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today except Ananda & primary utthapana all other siddhis seem to be suspended in order that occasion may be given to the samata and ananda in amangalam & asiddhi to emphasise itself. Relics of the impatience remain or rather recur, but cannot find a lodging. On the other hand asraddha in the Adeshasiddhi is strong. It is evident also that the remnants of intellectual activity in the environment are being given free but ineffectual play, in order that of themselves they may cease. The attempts at intellectual trikaldrishti & aishwarya fail invariably & it is only when the vijnana acts occasionally that some results are obtained. Physical activity from 6.15 to 4.25 with a break of 25 minutes for meal (12 to 12.25). It was only at the end that fatigue came, dull and not very pronounced, but insistent. The vague stiffness does not entirely disappear, but is ineffective. The dasya and personal relation of the Master increase. The substitute for religious piety has been established in the consciousness, viz the knowledge of the Para Purusha, the sense of the power of the Ishwara & submission to it attended with the appropriate bhava in the chitta & the personal relation to the Lover.
   ([Written] Dec 18)

r1912 12 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today the exercise of primary utthapana, commenced at 6.7 was continued till 4.18 with an interval of 20 minutes (11.55 to 12.15) for meals. There was no overpoweringly insistent fatigue, like yesterdays, but only a fatigue which came & went four or five times, appealing to the vague defect of anima in the body, but disappearing when its appeal was rejected.. This defect of anima in the mere annam continues, but has no real effect, because the pranakosha & the physical nervous system liberates itself more & more from the mere physical experiences & accepts more & more the law of the sukshma deha. Kamananda, though strongly attacked, continues in spite of long interruptions and these two siddhis (K. [Kamananda] and primary utthapana) may be considered as finally established, though still altogether imperfect, and bound now to develop irresistibly towards perfection. On the other hand, the arogya is still engaged in the struggle to expel its minor contradictions & the saundaryam, although one more striking sign has been given of willed modification of form, continues to be feeble & uncertain in its inchoate manifestations.
   Trikaldrishti has been clouded throughout the morning; active in the afternoon, perfect in detail, but not very active. Power is for the most part denied. A great dullness reigns over the physical brain and the karmadeha, in the midst of which samata & dasya become always stronger & now tejas & tapas are beginning to establish their indifference to adverse result. They are seeking, that is to say, to be no longer deterred from action either by failure or even asraddha. The asraddha in the Yogasiddhi has now disappeared, but not the asraddha in the Adeshasiddhi. It appears that the Power is acting in certain broad and important matters, but it is resisted in trifles.

r1912 12 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yesterday a special test was applied to the arogya in the stomach. There was an attempt at roga, but it failed & ended only in a copious visrishti this morning, the first of its kind after three weeks. Health was strongly attacked and a vague tendency to headache established for some hours & phlegm in the nose for some minutes. These were got rid of by Will, but the sore throat persists, although it is extremely slight. There are movements towards the perfect ananda of cold, but neither the mukti there nor the bhukti are finally confirmed,the confirmation being postponed until the health in that respect is perfectly assured. Physical activity 4 in the morning; 2 hours in the afternoon. There is a certain tendency to lassitude today due probably to the diminution of sleep & the strain on the health. The improvement in the trikaldrishti has been confirmed and a corresponding generalisation of the Aishwarya has begun. Ishita is becoming very powerful & the hold of Aishwarya & Ishita on karma is gaining in all directions except the equipment, healing and immediate work. Other siddhis are still moving forward without establishing definitely a fresh advance, eg in the rupadrishti stable ghana & developed forms of the lower intensity are becoming more frequent & today one perfect developed rupa was stable for a few seconds. Physical activity finally amounted to 11 hours only owing to interruptions. Sleep over 7 hours.
   ***

r1912 12 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The confused action of the intellect revived in some force and although the siddhis continued, certainty was for a time abrogated. The improvement in the Viceroys health took place in the direction willed, viz elimination of fever & pain. A period must now be fixed for entire recovery & it must be seen whether the element of time can be controlled. The Turkish business is also centring round the point willed, but the upshot is still in doubt. The cough tried to cling throughout the day, but disappeared by the evening, contrary to its action yesterday. Roga in its other symptoms clings, but cannot assert itself. Will acted with great accuracy in the matter of the returns in the evening, but the trikaldrishti was confused in details. Another failure as regards equipment. The failure was seen before it was known, by vyapti, but there was an attempt to mislead by false vyaptis. Sleep over 7 hours. Samadhi at night is absent, but takes place in the daytime,deep, the record confused with intervals of lucidity & coherence. There is a dull attack of defect of anima & mahima in the primary utthapana.
   ***

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

r1912 12 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Physical activity 10 hours. Secondary utthapana of arms for half an hour; this time with ease, although earlier in the day there had been difficulty in maintaining it for half an hour due to defect of anima, resultant strain in the arms & pain of the negative electric current. Sleep nearly 7 hours. Swapna samadhi with images indistinguishable to the eye from dream images, distinguishable by the viveka alone. The faculty of understanding the truth behind the dream record and disentangling its confusions has once more returned. Fresh proofs of the siddhis constantly occur, but there are plenty of instances of misplaced perception and the siddhis of power have as yet no assured mastery over results. Primary utthapana continues in the same condition; it cannot be perfected unless the secondary & tertiary are brought forward.
   This day closes the year 1912. From its morrow a new record begins in which the progress of the siddhi of Mahakali-Mahasaraswati has to be recorded. At present there is no sign of any rapid progress or of really great results. All is petty, hampered & limited. A siddhi rapidly established becomes otiose for days together. Continuity in the higher states seems as yet impossible, and from accomplishment there is always a relapse into a condition of partial asiddhi. The whole Yoga is continually beset with tamas and uncertainty & seems unable to rise permanently into clearness & perfect joy & assurance. There is no grief or acute trouble or even anything that can really be called trouble, but a dull depression never acute & a certain weariness & lack of interest has settled down on the system and is only lifted for short intervals or replaced by a mere ahaituka state of ambitionless content. The active force, ananda etc established for a short period, have failed to hold their own. The tejasic ideas of a joyous progress & of siddhi within a given time have once more proved to be falsehoods.
   On the other hand the theory of the Yoga has been proved. The perfectibility of the human being, trikaldrishti, Power, the play of the Divine Force in the individual, the existence of the other worlds, & of extra-mental influences, even the possibility of the physical siddhis are established factsvijnana, the Vedic psychology, the seven streams, everything is established. What is wanting is the perfect application, free from the confusions of the anritam which result from the play of mind. It has been seen that in repose, in nivritti[,] in udasinata, perfect peace and ananda are possible; but the thing the Yoga has set out to establish is the perfect harmony of Nivritti & Pravritti, of desirelessness & Lipsa, of Guna & Nirguna, complete Ananda, Tapas, Knowledge, Love, Power & Infinite Egoless Being, consummating in the full and vehement flow of the Pravritti. By the fulfilment or failure of this harmony the Yoga stands or falls. The siddhi has now reached a stage when the test of its positive worldward side has to be undertaken. Tyaga is finished; shama & shanti & udasinata have had their fulfilment; but in that resting place there can be no abiding. It is the starting point of the Lila, not its goal. Therefore during the next three months it has to be seen whether, the harmony in nivritti being definitely thrown aside, the harmony in pravritti, which has always been attacked & denied by the enemy, can be prepared or accomplished. Only then can there be a settled peace and a perfected action.
   MS Maheshwari

r1913 01 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Aishwarya-ishita-vashita, with vyapti; rupa; lipi; kamananda; widening trikaldrishti, are the immediate siddhis that have to be effected.
   Aishwarya

r1913 01 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Aishwarya-vyapti once more effective in subjective objectivity with a striking exactness; for the Turkish draft reply to the Note is couched in exactly the terms and contained exactly the reasons about Adrianople that had been suggested; even the modification about the Aegean islands, viz. the insistence on the coast islands alone, is the one that from the beginning was suggested & continually maintained by the thought and the ishita. Aishwarya also in Poincares election which seems at one point to have been in jeopardy. The progress in the vijnana chatusthaya & the kamananda now continues like that of a creeping tide, throwing up waves always higher and seeming to retreat or rest for a moment, but in the result always advancing. Only in the physical siddhi other than ananda this movement as yet fails to establish itself. In the evening it took a much larger sweep and even the rupadrishti, which is the most sluggish of all the vijnana siddhis, began to manifest abundance. The lipi given a few days ago rupas by the milliards, is now being accomplished, as already in chitra & sthapatya images are coming multitudinously and the salamba chitras & salamba rupas are beginning to follow suit. Crudeness, inconstancy & want of firm outline are the rule; on the other hand they have often great richness of colouring and not infrequent perfection of form, sometimes even of outline. The perfect developed or lifelike forms still occur, but rarely. In samadhi continuity of scene & action seem at last to be established, but only for the single act; still this minor continuity has occurred even in the jagrat antardrishta. The physical siddhi is obstinately disputed, especially health; even the kamananda is forcibly interrupted. Nevertheless this great change has been established in the sanskaras of the body that, while formerly it felt release from the continued ananda as a relief and as its normal condition of purity & freedom, now it feels continuity of it to be its normal condition and absence of it to be not purity but want, not freedom but a bondage.
   ***

r1913 02 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Trikaldrishti grows in normal perfection of detail; but the other siddhis are still busy confirming their hold on the akash. Karmasiddhi has been thoroughly confirmed today in one direction by the retirement of the Pulinda into Ss [Saurins] karmadeha and outer swabhava; the chief obstacle in the house is therefore removed. The action of the tejas in physical pressure as a means of pushing the siddhi is removed, definitely, & everywhere the pure action of the Will on the akasha has been substituted. The second proof of the increasing saundarya is now more definite. A third is preparing, but still indefinite.
   ***

r1913 05 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   All the vijnana siddhis are now permanently active and effective, but with defects and limitations & subject to the continued mental activity of mixed truth & falsehood which is still successfully maintained in the mental environment by the opposing tendencies of Prakriti and successfully thrust upon the mind in the form of suggestions. The rupa & samadhi formerly deficient have now a petty but sufficient regular fertility, which can be rapidly enlarged & eventually perfected. They still lack some of their old felicities, but when these return, they will no longer be fitful, uncertainly held & willed as formerly, but natural, spontaneous and a permanent possession. The rupas are principally embarrassed by the persistence of a few dominant images which shut out the others or replace them when they attempt to manifest. Another difficulty is the resistance obstinately offered to the emergence from the prana akasha of the perfect, as distinguished from the representative images.
   In the physical siddhi, Ananda is the most advanced. The vishayanandas of the senses are all perfected in type, seldom contradicted, but as yet insufficient in intensity, except in the taste, where even it is uneven. The higher mental anandas are all present (prema, chidghana, shuddha), but as yet imperfectly active. Ahaituka ananda is constant in shanti, but not yet in active santosha. The sahaituka sharira anandas are established and growing; the ahaituka manifest but infrequent. Ahaituka kamananda is alone well-established, and awakes whenever recalled, but is still too much a matter of the will and not a self-acting dharma of the body. It can manifest now in any state, jagrat or samadhistha. Thirst has almost disappeared, though it made an appearance for two or three days, mostly in a suppressed form; but does not now occur even in the unusual heat of this summer. Hunger makes its appearance fitfully and is never intense & seldom prolonged; it is being rapidly replaced by hungerless bhojanananda. Heat & cold are still slightly effective on the body. Pain has turned into some form of ananda except in extreme touches, eg burning by fire, blows touching the bone, etc; but here it is only the immediate contact that is painful, the after effect is always anandamaya; in some touches, eg mosquito bite the habit of discomfort still continues, but is now occasional and not a dharma of the body. Pain of events is the one asamata of mind still persisting & then only as asamata of failure; this too is occasional, largely artificial and no longer a dharma of the mind.

r1913 06 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today rupadrishti will reemerge & move henceforward irresistibly towards perfection. The siddhis of power also recover their force from today & the samadhi moves forward.
   ***

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 17a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The other physical siddhis are still obstructed, though slowly tending to prevail.
   ***

r1913 06 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Strong perception of imperfections of the siddhi. Complete arrestation of progress. Only the old siddhis continue, often in their inferior parts, eg rupa & lipi, ananda etcRecoil in saundarya. Slow progress in sixth
   ***

r1913 06 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Besides these siddhis rupa is slowly developing & arrangement of prakamya vyapti as a basis of pure vijnanamaya trikaldrishti is approaching completion. Meanwhile vijnanadrishti is increasing in its intervention as a guide & arbiter of the mental perceptions in trikaladrishti. Vishaya bhoga is becoming more active & has regained its old relative perfection.
   ***

r1913 07 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This last movement was the result of the attempt to execute with force of tejas a second programme, the attempt going through the usual stages. A violent attack of asiddhi, bringing confusion & sunlessness to all the vijnana siddhis & general nirananda of impatience & asraddha, occupied the outer parts of the system. The first chatusthaya remained constant in the system proper, but the physical parts of mind responded to strong though unstable & unpoignant touches of doubt, depression of faith, impatience of asatya &, to a less degree, of asiddhi. In the system proper positive hasyam was alone affected, but atmaprasada remained intact.
   The programme non-effectualised contained three considerable items

r1913 07 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   As the result of the days programme an extensive & minute trikaldrishti defective only in a slight uncertainty, occasional misplacements and errors of detail and a tendency to fatigue, when the tamasic or sunless movement tries to resume its hold, is definitely achieved. Telepathy (prakamya vyapti of thought) is now beginning to advance towards self-regularisation & a freer movement & range. The difficulty is only in recognising the thought when it is seen; for it is usually taken as an idea in ones own mind and not recognised as the thought of another, owing to our egoistic appropriation of whatever comes to us in our subjective experience. This difficulty once surmounted, aprakasha alone will remain to be overcome,itself due to egoistic limitation of our subjective experience & attention to so much as interests or can be made useful to our own activity; an infinite openness & the ear of the mind alert for all shabda is required in order that these siddhis may be perfected.
   Aishwarya increases considerably & rapidly in force & effectiveness, no longer in the old field of exercise mainly (movements of birds, beasts, insects, people around) but in the wider range of life. Certain remarkable instances occurred during the course of the day, eg the easy surmounting of the housing problem and the change in the temper of the intermediary. In the outside world events in the Balkans show a considerable increase in the particular effectiveness, but this is not entirely recent as it dates from the closing period of the war. Therapeutic power is on the increase, eg. Bharatis hysteric patient not cured by him in spite of strong effort & personal contact and suggestion, cured after a distant & moderate application of Will by myself in two days; Lebian pere given up as hopeless by the doctor, rid in less than two days of his worst symptoms (difficulty of breathing at once, difficulty of urination in a day), young Dutambey, regarded as a complicated case, cured of all but a slight residuary symptom after one brief relapse brought on by his own imprudence etc. The most desperate cases still offer a stronger resistance. The control of the will over my own bodily states has also increased.

r1913 09 05b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the evening lipi & rupa showed some signs of streng thening and the other siddhis attempted to liberate themselves, but nothing very definite has yet been accomplished. Some literary work was well accomplished. Dasya always increases.
   MS of

r1913 11 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is a general attack, as usual, on the siddhis attained, which shows a few signs of success in the obstruction of the faith, knowledge and power, but is chiefly effective in the fourth and fifth chatusthayas.
   The trikaldrishti is increasing in power and accuracy of circumstance, but still stumbles over the fixing of some of its perceptions and therefore suffers from uncertainty when, as often, the power of illumination is not sufficiently decisive.

r1913 11 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The record between 11th & 23 Nov. entered on separate sheets. The record was discontinued after the 20th September,1 as often before, because it was found that the habit of miscalculation still persisted, temporary success being mistaken for final fixity etc. None of the siddhis are yet finally perfect. Even the first which is nearest to absolute finality has been disturbed yesterday & has not yet recovered its balance. It is firm in the mass, but not on the surface of the mentality. In the second a temporary perfection, deficient only in faith, abhayam, ishwarabhava, was broken, it is indicated, in order that the dasatya & tapatya buddhi might be combined, taking the place of the old alternation between passive and udasina dasya-buddhi and active egoistic tapas; the combination represents the right Mahakali tapas. As a result the Maheshwari pratistha is more covered than before, & the relapse from rajasic excitement to udasina shanti is no longer entirely permitted. Faith in the rapidity of the Yogasiddhi and in the adeshasiddhi has been shaken by yesterdays movement; even the faith in the Yogasiddhi was temporarily tarnished, though not entirely suspended. The Akasharupa after a half-successful or initially successful attempt to recover its former activity, has fallen back into the crude, rudimentary & disorganised condition from which it was trying to emerge. Lipi is obstructed and only exceptionally legible, though generally intelligible to the perceptions by an imperfect legibility. The faculties of knowledge & power are once more in a state of confusion and the samadhi still unable to organise itself or manifest permanently its previous realisations. The fourth chatusthaya is still in the state of asiddhi. Saundaryabodha is once more obstructed, but rasa, priti & bhoga of the subjective Ananda in outward things seem to hold their own. Internal Ananda is superficially broken up, though still sound at the core.
   ***
  --
   Afternoon.. The old form of samata with dhairyam & persistency in the tapas, but with no faith or pure ananda in the upper layer of the mentality, has been established; the Mahakali tapas is in abeyance. The present occasion therefore presents all the features of the old relapses into asiddhi. The only things that have hitherto held firm are some of the incomplete siddhis, eg vyaptiprakamya, physical ananda etc.
   Sarvasaundaryabodha struggles to reestablish itself, but is only partially successful. On the other hand there is complete rasagrahana &, except with regard to human faces, rasapriti & rasabhoga of physical vishayas. Sravana has been a little lowered in the surety & completeness of its bhoga, but not substantially.

r1913 11 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Faith is not yet restored, nor is the disorder in the system yet righted; touches of lighter asamata continue. On the other hand the siddhis persist, though in a state of imperfection and alternating or mixed with [asiddhi].1 Vijnanabuddhi is not yet established. Shanta udasinata mixed with active movements of ananda is the prevailing condition.
   The news in the papers today seems to indicate, if entirely true, the samula vinasha of the Europeanised revolutionary movement in India. If that is a true indication, it is a step in the right direction; but appearances are so deceitful that future events must be watched before the indication can be trusted. The old confidence in the selective trikaldrishti as opposed to the trikaldrishti of tendencies & possibilities has been too much undermined for me to accept any longer even the most obvious suggestions, especially where the mind interprets events in the sense of my own desires.

r1913 11 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Utthapana of the neck for half an hour; Mahima & laghima were strong though not yet entirely perfect, but Anima very defective; strong & troublesome pressure on the nerves & veins of the neck and back of the head, but not an overpowering pressure. Utthapana of the right leg for 7 minutes only in the middle position, Anima & Mahima very weak, laghima satisfactory; of either leg successfully in the horizontal position for 5 and 6 minutes, Mahima insufficient, Anima very weak. The morning chiefly spent in Veda & Life Divine. Subjective siddhis dull owing to flagging of the Vijnanabuddhi. In this reactionary state Ananda is dull in the purely physico-vital parts of the indriyas though strong in the mental and intelligent parts, the other siddhis sink to a low intensity and show whatever imperfections are still defectively purged out of them. Mahasaraswati tapas with the Maheshwari basis sometimes covered, sometimes visible through a thin veil of Mahasaraswati bhava.
   Recurrence on a small scale of the crisis of asiddhi in the first two chatusthayas centred in asraddha. After repeating the stereotyped movements, it gradually disappeared, leaving however a diminished faith and tapas.

r1913 11 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Utthapana of the neck in middle position for 15 minutes with great difficulty owing to violent An-anima; laghima at first weak afterwards strong enough to fill the place of a deficient mahima. Utthapana of both legs, middle position, for 5 minutes only, very defective. Utthapana of back, higher position, for 3 minutes; laghima & mahima a little stronger than formerly. The subjective siddhis not yet advanced. Kamananda sometimes intense, sometimes suppressed or subdued; general atmosphere of violent suppression. The assimilation has been resumed & is more in the control of the tapas; tendency to constipation diminished; free evacuation after 4 days, slight evacuations on the second and third. Health has been greatly streng thened
   Discomfort of cold and heat is being extruded from the body, but recurs, especially when it is of the nature of a surprise, eg the sudden touch of cold water in a chilly atmosphere, and the Shakti in the physical nerve system has not time to send a sufficient force of Chittapas to meet & assimilate the sparsha.

r1913 12 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siege has, today, been lifted, but the full vijnana is not yet manifest. At present the siddhis of power are being allowed to manifest through the Bhuvar tapas or the Swar-tapas on the objectivity. Manifesting through the Bhuvar tapas the Will tends to produce powerfully immediate results & more intermittently, often by indirect means & after much tergiversation, final results; manifesting through the Swar tapas it fastens more often on general than on particular effectualities or seizes only on the general effect & some of the effectuating movements. When the pure Chittapas manifests in vijnanabuddhi & manasbuddhi, there is a more consistent simultaneous & sometimes identical knowledge & effectuality, but the manasabuddhi is constitutionally averse or unable to hold for a long time the continuous activity of the Chittapas. When this Power is thus active through vijnanabuddhi & manasabuddhi, the knowledge also tends to lapse back from the ideality to these organs. It is now especially at home in vijnanabuddhi, where it perceives all or most of the forces at work, the possibilities, many of the immediate actualities & sometimes the eventual actuality. The movement is now towards a levelling up of the siddhis of Power & siddhis of knowledge. Script & vani have been made manifest to the mind in such a way that the real script & real vani can be distinguished from their secondary reproductions & from false simulations. Egoistic activity has been once more expelled and driven back into the world-environment. The Jiva is now only a secondary ishwara, bhokta, bharta & jnata receiving all things as a centre of enjoyment & lordship for the Purushottama.
   Kamananda is once more active in the erect position and during movement of the body, but intermittently, not with continuity. There is an initial movement towards its recovered action at night and in samadhi.

r1914 01 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   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 03 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Incidentally, the doubt as to exact fulfilment of knowledge is being removed as predicted in the [sortilege]4 . There is still doubt as to the rapidityexcept of individual movements of progression where the rapidity is undoubted,owing to the past experience of invariable relapse & suspension of siddhis, although these relapses & suspensions are now, owing partly to the stronger foundation, either less prolonged or not thorough. There is doubt also as to the rapid effectivity of the tapas. Neither knowledge nor tapas are yet active with any force with regard either (1) to the actual past of individuals or their future, (2) to the karmasiddhi, (3) to things at a distance, (4) to details of the thought, such as names etc, [(5)]5 to exact time & place (ie the minute, the spot). Some siddhi in all these respects there is, but it is still fragmentary. The largeness of the field unoccupied is another ground for doubt of a generally effective rapidity.
   Images. Chitra in the lamp.6

r1914 05 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Utthapana resumed, but feebly. The three basic siddhis are eclipsed in the body; but laghima easily emerged & mahima to some extent. Anima is less active than formerly.
   The force of continuity of swapnasamadhi very slightly increased after several nights of suspension of progress. Rupa still progresses by the same infinitesimal degrees, as also the other parts of the vijnana.

r1914 06 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The cause of the relapse & long suspension of utthapana seems to be that the pranic siddhis were never really extended to the outermost shells of the physical prana. Their deficiencies were supplied by an exceptional force of Tapasya which afterwards retired, not being natural to the body.
   ***

r1914 07 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It was followed by a fresh instance (kite on roof taking after some resistance an unusual movement & walking from its place to the edge of the parapet) intended to demonstrate that these movements are no coincidences, but the effect of the siddhis.
   This demonstration, useless to the reason which has been convinced by thousands of successful experiments, was meant for some obscure elements in the physical brain and has had the result of extending the normal faith over the whole field of the Yoga and part of the Kriti

r1914 09 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The general intention seems to be to fix these & other siddhis in the obscurer parts of the consciousness so that they shall not be dependent on the play of the Vijnana.
   The opposition to the siddhi is now greatest in great things; normally, it gives way easily in small ones; but chiefly in general effects, not in particular details.

r1914 09 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The completeness of the first two siddhis revives with it, as also of the affirmations.
   ***

r1914 09 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   1) By intensity of the delight(the other siddhis will be perfected)
   Ananda

r1914 10 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Kriti is again obstructed by a successful opposition. The month of October, proposed as a period of triumph, opens with a time of hampered movement. All the siddhis are obstructed and rendered inefficient except within their assured limits.
   ***

r1914 12 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   These, it seems, are three of the siddhis that are now to be evolved.
   4) The intellectuality resists the ideality for a space.

r1914 12 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   2) That siddhis prepare effectively behind the veil.
   3) That laghima in the body is already sufficient, if defect of anima could be expelled,

r1914 12 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   During this hour all the other siddhis were equally oppressed, except at the beginning when Vishaya & Kama attempted a fresh progress.
   ***

r1915 01 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   For the results in Vijnana, Sharira & Kriti it is necessary to await the emergence of these siddhis.
   ***

r1915 05 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The other siddhis are obstructed in act, but none actually abridged in fact.
   The relation of the Dasya grows constantly in force.

r1915 05 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   None of the physical siddhis is yet decisively victorious in any of its parts.
   ***

r1915 06 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   For the rest the established siddhis are growing stronger, especially telepathy & trikaldrishti, but there is a thick veil and siege of the environing manastattwa through which the vijnanamaya action has to break.
   ***

r1916 03 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   All the siddhis are going through evolutions of recoil and advance. Firm and strong sama ananda is secure except in the case of strong and massed baffling of siddhi. Hasyam is beginning to take a stronger hold on the system.
   Time of bath given correctly as after 12. and then as 12.10. (first mistaken for dinner-time); ready at 12.10, called at 12.11

r1917 02 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The other physical siddhis are in the same state as before, except that there seems to be some return of primary utthapana and dissipation of the physical depression of fatigue.
   ***

r1917 08 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Strong Ishwaradarshana sarvabhuteshu, followed by jyotih of the Anantam (Jnanam) Brahma in things. This was preceded half an hour ago by the lipi 15, several times repeated, the number of the Anantam in the enumeration of the siddhis which compose the last five chatusthayas.
   1) jnanam, 2) trikaldrishti, 3) rupa-siddhi, 4) tapas 5) samadhi, 6) arogya, 7) ananda, 8) utthapana, 9) saundarya, 10) Krishna, 11) Kali, 12) karma, 13) kama, 14) Sarvam Brahma, 15) Anantam, 16) Jnanam, 17) Anandam, 18) suddhi, 19) mukti, 20) bhukti, 21) siddhi.

r1917 08 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhis established yesterday stand, except in vismriti, in which they are not so much denied as either unnoticed or in suspense. The tertiary dasya seems to be absolutely firm in the body, script, vani, and only suspended by vismriti in the perceptive jnana and in the vangmaya for the change which is being operated. This change is the transference of the thought from the control of the inferior devatas to that of the Jiva-Prakriti receiving it direct from the Ishwara. The perceptive thought is being similarly transferred. Thought is to occur henceforth in the vijnana of the Jiva; not as suggestion, but as thought in action and the thought of the Ishwara in origin.
   At present the perceptive thought is becoming impersonally vijnanamaya with a vague sense of the Ishwara behind. In telepathic trikaldrishti, when it is not vijnanamaya, its nature and descent as manasic suggestion from the mind-world through the rajas of the pranic is more and more often perceived in its fullness. This is the false trikaldrishti, which is in reality no more than telepathic suggestion of possibility. These suggestions come either from above or from around, from the mind and life-planes of the earth; in reality the latter derive rapidly from the former except when there is exchange on the earth plane itself; even then the derivation is eventually the same.

r1917 08 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhis already established are now being taken up and carried to their completion on a higher plane.
   Vangmaya is being taken up into the Ananda of the vijnana level, where it is no longer the thought of the Jivaprakriti with the Ishwara as the origin of the thought, but the thought of the Ishwara in the Shakti who is the medium and the instrument of the thinking. This has been done perfectly in the type; it has yet to be universalised.

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
   Arogya does not visibly advance; the other physical siddhis are still subject almost entirely to the denial.
   ***

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

r1919 06 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There are now frequent lapses into the idealised mentality and from there into the tamas of the physical obstruction. The Ananda perseveres, but does not increase, forgetfulness still besieges. The other siddhis are obstructed and some of the physical subject to a certain limited relapse.
   The defect of the traigunya siddhi is that tapasic stress on the one hand, inertia of mental shama with tamas breaking across it and sometimes possessing cling to the mind by a sort of external affecting adhesion. This is being remedied first by an increasing externalisation of the inferior tapas, next by the increasing prakasha of the shamas. But until both tapas and shama are full of the vijnana jyotis, the blaze of the ideality, the siddhi will not be complete and faultless.

r1919 06 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The ideality is to open into blaze today, to get a certain initial perfection in such fullness and range as is at present possible. This movement is to be completed tomorrow.Samadhi, today and tomorrow, is to round into the ideality.Ananda to advance, pressure on the obstruction to the other physical siddhis.Ananda Ishwara.
   The Ananda Ishwara darshana is persistently bridging the gulf; the perception of the Anandamaya in objects is pouring into and taking up the personal mental consciousness. This movement has to be completed in perfection.

r1919 07 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is indicated that the K.A today is to attack and get rid of the obstacle of the absorption. This has now already begun; the thought and thought speech no longer interfere with the continuity of the ananda, or have only a slight tendency towards such interference. There remains the absorption with objects and work or action. This also is being removed, but the obstacle is stronger here; it brings momentary forgetfulness. These siddhis have long been insisted on and acquired in the type by the tapas, but they have been repeatedly lost and failed to achieve universality and finality. This time the siddhi is stronger; it remains to be seen whether it is final against absorption in pressure of work or strong concentration on objects. The fluctuation of intensity is here an obstacle, as the lesser intensity is unfavourable to the conquest of absorption. It is suggested that this also will be accomplished today, but will have to be confirmed in the following two or three days.
   The obstacle to the memory is the clouding of a certain substance of mentality which gets into the way of the rest of the consciousness: the ideality can concentrate completely on thought the power of thought and yet have plenty of power of attention for other simultaneous experience; this is the principle of multiple concentration in a general embracing infinite consciousness, the divine vijnana. Initially in a very restricted type this is beginning. As the remnants of the old mentality disappear as a result of their present constant progressive diminution, dilution and exclusion, the simultaneous mental and bodily consciousness will be without farther obstacle, except that of sleep, which is already conquered in the type, but has to be conquered in the universality

r1919 07 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This morning there is the return of the besieging intellectualised intuitive mentality. K A is persistent, but uncertain in its incidence. These two siddhis are advancing under difficulties; the thought is besieged by uncertainty and the intellectual confusion. There is a movement towards trikaldrishti of circumstance, but though the circumstances seen are actual and true, they are not seen in their right order and incidence, owing to the intuivity which takes possession of them before their logistic revelation
   The interruptions of K.A are being reduced to momentary forgetfulness; the mind is almost immediately recalled to the Ananda. This is gaining in spite of massings of the tamasic stuff of mental oblivion. There is even often a simultaneous forgetfulness and oblivion, part of the mind absorbed, part of it conscious of the Ananda. It is intimated in the script that whatever forgetfulness or interruptions there may be the K A will in these three days fix its irrevocable continuity. Ananda usually pervades constantly the lower part of the body, less constantly the arms, intermittently the upper body, very rarely the head. There is now insistence on complete pervasion. Sahaituka is increasing its frequency and incidence. Ananda in the head is now constantly recurring and making for continuity, but there is a tendency for it to shift from one part to the other alternately; it has to be fixed in a complete pervasion.

r1919 07 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sharira has developed a perfect foundation of K.A, continuous but for oblivion by absorption and sleep; the other Anandas are prepared, but not regularly working except raudra which is still capable of being overborne by a great degree and pressure of pain. The other siddhis are obstructed, except bhava saundarya. Some of them are advanced in certain directions.
   The fourfold Brahman full in continent and substance, not yet in content, but sometimes lowered by lapse to mentality. Krishna Kali prepared and established, but not yet in perfect working. Karma still rudimentary except in the habitual personal karma in which it is advancing towards perfection

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

r1919 07 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   K.A at first distressed to the extreme point near discontinuity. Now it has revived, though not in full force and has again begun to push away the oblivion of absorption. Other siddhis have been in abeyance during the morning.
   Samadhi in relapse.Afternoon spent in work.K.A in fluctuation.In ideality T slowly enlarges itself in the ideal intuition. Some accommodation of this power in the thought with an incomplete inspirational ideality to form anew an intuitive inspiration. All these things are movements of recovery and enlargement of ideality on the lower levels, not permanent form or the regular action of the gnosis.

r1919 07 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Vishaya and rupa revived, but began with their old faults, crudeness of rasa, obstruction of gandha and fugitive rupa etc. These are now gradually being set aside. Gandha can now always be commanded in subdued form or intensity by inhalation; spontaneous gandha is still limited to rarity by the obstruction. The tendency in rasa is to define. In rupa to a doubtful and quickly withdrawn primary stability. The full freedom is not yet established in any of these siddhis.
   When the relapse brings back to a former state, there are always three conflicting principles at work, the habit of rebuilding laboriously what was broken down, the method of remanifesting rapidly the past siddhis by a rapid repetition of some of the steps by which it had been formed, the immediate remanifestation with fresh progress. The second tends to prevail, but less in the undeveloped siddhis; the third is only in its infancy.
   A considerable force of samadhi later in the morning.

r1919 07 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Kamananda is recovering its siddhis in the revelatory form.
   Great intensity, fullness and stability of all kinds of sparshas in bahirdarshi jagrat as well as antardarshi.
  --
   Work in the afternoon; subsequently a duller state of the action.K.A weakened in the afternoon and evening, accomplished at night a certain overcoming of its difficulties, but is still very much subject to intermittence of its siddhis.
   At night a splendid fullness of moving in dream vision; [absolute]1 perfection, colour, reality[,] intensity of scenes, objects, people, living creatures in an ordered succession as if seen by one moving through a new world,the pranic worlds or else the bhuswargas. Afterwards again dream of the ordinary kind, though always with a certain kind of coherence.

r1919 07 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The other siddhis are moving forward, but with a fragmentary and intermittent movement, liable still to some action of the principle of relapse. Saundarya, except in one or two details, and utthapana are unable to move forward or break down their barriers. They await the gnostic tapas.The programme for the month has been in part accomplished, in part half accomplished, the other half begun but not completed, in part partially or entirely baffled by the obstruction. On the whole the forward movement prevails or is increasing in strength. The physical obstruction is the great obstacle.
   MS to

r1919 08 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   An attack of the obstructive external physical mentality which sought to deny all farther speedy or immediate progress, was followed by an immediate and strong advance in the first two chatusthayas. The hasya is already achieving the requisite form and the acceptance of asiddhi as a circumstance and step of siddhi is complete. Into this acceptance has still to be brought the secure fullness of the equal ananda. A limited aishwarya-bodha and self-raddha, a full raddha in the kalyanabuddhi of the Ishwara is now being founded. These two siddhis have now to be given their last finality.
   Lipi. The ideality in the physical siddhis to be undertaken in spite of the difficulties.
   The rest of the day mostly a confirming of the first two chatusthayas against the attack of Asiddhi. It is now firmer; the moments of clouding prove ineffective; the siddhi perseveres in spite of absence of light or adverse suggestions in the mentality.

r1919 08 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The eye attack has succumbed to the gnostic Tapas. This struggle has founded the true basis of ideal Arogya and of the whole physical siddhi. The gnostic method is being applied initially to all the members of the sharira; but the whole bodily consciousness has to be converted before it can make rapid headway.K.A has been well founded in the ideal form and is taking over into that form all its previous siddhis. Its obstacles are still mechanical discontinuity (almost destroyed, except as a result of long discontinuity[)], laxity of the system, oblivion by absorption, sleep. The positive dark veil of oblivion has been destroyed by light of gnosis; only the mechanical oblivion survives its disappearance
   Vishaya and rupa are moving forward deliberately by steps, firmer than before, but there is no mastering rapidity. The quadruped form, so long resisted, has now reached a brilliant perfection in chitra and sthapatya which are extraordinarily active whenever they can find a background and attention.

r1919 08 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The physical siddhi is advancing in the K.A, but under the difficulty of the laxity and distraction. The other physical siddhis are in a state of suspension.
   Kamananda is working upon the laxity in order to enforce its perfect continuity. The main movement is an attempt to fix the Ananda (madirmaya) in the head, but that still tends to bring a temporary lessening in the lower body. Ananda in the upper body is subject to the dominance of discontinuity; in the lower body the normal tendency is to continuity. At times there comes the perfect siddhi of continuity against which no absorption, even of writing, can prevail. It is this and the pervasion which have to be fixed in an absolute finality.

r1919 08 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The day was taken up with the development of this action which marks a decisive turning-point in the gnosis. From the afternoon came, as often before in such crises, a lapse (for adjustment) into idealised mentality, no longer tinged with any dark tamas, but rather a vivid haze of light, a confusion of luminous incertitude. So long as this conversion of the gnosis is not provided with its full base, the other siddhis attend their moment for renewed progression.
   ***

r1919 08 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Strong united spontaneity and stability is finally taking possession of the physical manifestation of the lipi, in which these two siddhis had still great difficulty in effecting a perfect coalescence.
   The action of the superior gnosis has again taken possession of the logistis. The base is a seer action modified to suit the lower key of the logistis, the force is a hermetic action informing the logistis with its higher luminosity and no longer dependent upon the actuality. This greater force is supreme in thought speech and thought-perception, even though still besieged there by a certain limitation of the surrounding mentality. In T it has begun to act and to evolve a true trikaldrishti acting upon the telepathic seeing and impose on it a certain kind of absolute certitude, as absolute as can be admitted in the logistis. The telepathic action itself is assuming the force of the seer logistis, though not yet perfect in this evolution. Tapas in its separate initiative (not preceded by or involved in knowledge) has risen in its major action to 65 and is even rising beyond it to 75 and 80. This movement is proceeding towards its completion

r1919 08 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Lipi 13 3 6 These are the siddhis which have to be brought forward and on which, in addition to the gnosis of jnana and T the Shakti is most tending to concentrate.There is an attempt also to redevelop or rather to remanifest and reestablish the once manifested stable basis of the K. Ananda.
   K.A is reestablished, but not with a full force or continuity.

r1919 08 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   K.A increases in the seer logistic ananda, but was discontinued late at night. The obstruction is yielding with much resistance and retardation.The two first siddhis are well reestablished in Devihasya.
   ***

r1919 08 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samadhi is in a state of lapse; today in the afternoon after a day of interruption and one of unsuccess, it is trying to recover, but nidra has taken hold and prevents the freedom. At night incoherent or fanciful dream occupies the sleep. The other siddhis are preparing to recover, but cannot yet put aside the obstruction.
   ***

r1920 03 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The T and with it other siddhis dropped towards the lowest levels even with some hint of the mentality. Ananda was lowered to an interrupted continuity and suffered much intrusion of the mental forms. Now the highest vijnana is again at work in the thought-siddhi and a recovery is in progress.
   Thought siddhi with some T recovered and founded itself more firmly than before in the interpretative vijnana. All other movements, when they occur, are not accepted or invested with credit, except in so far as they are touched by the drashtri vijnana.

r1920 03 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Other siddhis are not moving much, but there is a beginning of final idealisation of rupa and vishaya, especially gandha and rasa.
   T in the lowest scale of the interpretative vijnana has regularised itself in place of the revelatory ideal seeing, excluding the lower suggestions, which recur less frequently and are given no valid credit. They cannot be easily excised altogether, until their place has been taken by the highest vijnana. This can only give immediate certitudes. But the higher powers are sometimes acting in this lowest scale. This is a preparation for their own final emerge[nce], self-basing and replacement of the lowest interpretative vision.

r1920 06 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Each of the three siddhis which are being rapidly pushed forward has taken a farther step in advance.
   The decisive trikaldrishti certitudes are beginning to become near, actual and sure in telepathic trikaldrishtis of the immediate future, filling them as a first step to their replacement.

r1920 06 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Tapas which was held back in favour of the trikaldrishti is now being definitely taken up for perfection. At first there was the increased but uncertain effectivity of tapas and a renewal of the difficulty of discord between the telepathic form of the two siddhis, then the same difficulty in tapas as in trikaldrishti between the telepathic and the definitive. Finally, an initial fusion has been effected between trikaldrishti and tapas.
   Rupa is trying to develop perfect stability; there is the potentiality, but not yet the actual presence.

r1920 06 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The morning was a period of laxity. None of the siddhis are yet final.
   The representative mould of the bodily consciousness now predominates, but is not yet fixed in security. It is sometimes drawn back and the revelatory takes its place. There is not the sure pratistha

r1920 06 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today the new siddhis are reasserting themselves with a greater power and especially the free all-occupying action of the highest logistic ideality in its highest degree in thought, trikaldrishti-tapas, lipi, script etc. It is also attempting to occupy the physical system and replace the intuitive vijnana. As yet there is still a persistent intervention of the other forms, a laxity of the tapas intervening which tends to restore them and a great difficulty in the physical system.
   ***

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  as you possess even a single one of the eight psychic powers (Ashta siddhis)." For occult powers
  increase man's egotism and thus make him forgetful of God.
  --
  376. siddhis or psychic powers must be avoided like filth. These come to us of themselves by virtue of
  Sadhanas or religious practices, and Samyama or control of the sense. But he who sets his mind on

Talks 001-025, #unset, #Arthur C Clarke, #Fiction
    Moreover what are these powers for? The would-be occultist (siddha) desires to display the siddhis so that others may appreciate him.
    He seeks appreciation, and if it is not forthcoming he will not be happy. There must be others to appreciate him. He may even find another possessor of higher powers. That will cause jealousy and breed unhappiness. The higher occultist (siddha) may meet a still higher siddha and so on until there will come one who will blow up everything in a trice. Such is the highest adept (siddha) and He is God or the Self.

Talks 051-075, #unset, #Arthur C Clarke, #Fiction
  Chapter XVIII, Last Stanza reads: The glory of the siddhis is past imagination, they are equal to Siva, yea Siva himself, in being able to grant boons.
  The meaning is that, with Self-Realization, real and incessant tapas results. With the maturing of such tapas some jnanis can make their bodies intangible and invisible. They are known as siddhas.
  --
  This was the doubt. The master explained: The Gita questions were asked in a certain spirit. The answers were according to it. People look to the body only and they want siddhis also. With Self-Realisation no powers can extend even into it, and how can they extend beyond?
  People anxious for siddhis are not content with their idea of jnana and so want siddhis associated with it. They are likely to neglect the supreme happiness of jnana and aspire for siddhis. For this they are going through the by-lanes instead of the royal path and so will likely lose their way. In order to guide them aright and keep them on the royal road alone the siddhis are said to accompany jnana. In fact jnana comprises all, and a Jnani will not waste even a thought on them. Let the people get jnana and then seek siddhis if they so desire.
  I have said: sarira samsrayah siddhayah (the siddhis relate to the body), because their outlook is concerning the body. A Jnani and siddha are not different. In varan datum (to bestow boons) the boons include atmalabha (the gain of Self) also. The siddhis are not merely of an inferior order but of the highest order.
  The sastras are meant to suit varying conditions. Their spirit remains the same. In Halasya Mahima there is a chapter on the eightfold
  --
  Iswara Himself says so, what of others? In order to display siddhis there must be others to recognise them. That means there is no jnana in the one who displays them. Therefore siddhis are not worthy of any thought. Jnana alone is to be aimed at and gained.
  Sri Ramana Gita Chapter XVII, Verse 4, Translation in Tamil is inaccurate.
  --
  Mr. T. K. S. Iyer, a devotee, was speaking of the chakras Sri Bhagavan said: Atman (the Self) alone is to be realised. Its realisation holds all else in its compass. Sakti, Ganapati; siddhis, etc., are included in it.
  Those who speak of these have not realised the Atman. Atman is in the heart and is the Heart itself. The manifestation is in the brain. The passage from the heart to the brain might be considered to be through sushumna or a nerve with any other name. The Upanishads say pare leena - meaning that sushumna or such nadis are all comprised in para, i.e., the atma nadi. The yogis say that the current rising up to sahasrara

Talks 100-125, #unset, #Arthur C Clarke, #Fiction
  Sri Bhagavan pointed out a stanza in Thayumanavar which condemns all siddhis. Further he said that Thayumanavar mentions mouna (silence) in numerous places but defines it in only one verse.
  Mouna is said to be that state which spontaneously manifests after the annihilation of the ego. That state is beyond light and darkness, but still it is called light since no other proper word could be found for it.

Talks 151-175, #Talks, #Sri Ramana Maharshi, #Hinduism
  A more advanced man will naturally go direct to control of mind without wasting his time in practising control of breath. A simple development of pranayama alone may confer siddhis which so many hanker for.
  When asked if there are any food restrictions, Sri Bhagavan said: Mita hita bhuk - agreeable food in moderate quantity. When asked about the efficacy of bhakti, Sri Bhagavan said: So long as there is vibhakti, there must be bhakti. So long as there is viyoga, there must be yoga.

Talks 600-652, #unset, #Arthur C Clarke, #Fiction
  This concentration is called samyamana in the Yoga Sastras. One's desires can be fulfilled by this process and it is said to be a siddhi. It 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 ends in the destruction of the experiencer (ego), experience and the world, and then the quondam desires get fulfilled in due course. This concentration bestows on individuals even the powers of creating new worlds. It is illustrated in the Aindava Upakhyana in the Yoga
  Vasishta and in the Ganda Saila Loka in the Tripura Rahasya.
  --
  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 is not other than the mind, the mind is not other than the Heart; that is the whole truth." So the Heart comprises all. This is what is taught to Svetaketu by the illustration of the seed of a fig tree. The source is a point without any dimensions. It expands as the cosmos on the one hand and as Infinite Bliss on the other. That point is the pivot. From it a single vasana starts, multiplies as the experiencer 'I', experience, and the world. The experiencer and the source are referred to in the mantra. Two birds, exactly alike, arise simultaneously.
  When I was staying in the Skandasramam I sometimes used to go out and sit on a rock. On one such occasion there were two or three others with me including Rangaswami Iyengar. Suddenly we noticed some small moth-like insect shooting up like a rocket into the air from a crevice in the rock. Within the twinkling of an eye it had multiplied itself into millions of moths which formed a cloud and hid the sky from view. We wondered at it and examined the place from which it shot up. We found that it was only a pinhole and knew that so many insects could not have issued from it in such a short time.

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  PURANI: Rajayoga speaks of siddhis, special powers, like control over Matter, knowledge of Suryaloka (the Sun-world) and Chandraraloka (the Moonworld), conquest of death, etc.
  SRI AUROBINDO: Knowledge of Suryaloka and Chandraloka, yes, but conquest
  of death is a very different matter. About siddhis, it is said that they flow
  into one when one enters a certain state of consciousness.

WORDNET














IN WEBGEN [10000/40]

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