Record of Yoga   1 March-10 April 1920   Yoga Diary. 1920 March.         The Yoga has been brought up during the last month to effec-tivity of vijnana. This vijnana is that of the lowest total stage of the triple ideal supermind, the domain of the luminous reason. First, there was the disappearance of the old intellectual into the intuitive mind and buddhi, and not only the thought-being, but the whole being including the consciousness in the body, the physical Ananda was brought up finally into this form, to the total exclusion of the old buddhi, sense and bodily consciousness. Here sattwa of the mind was changed into semi-luminous prakasha and jyoti o

     Record of Yoga         July-August 1915       July-         June has been the period of four powerful finalities -         1. Anandamaya Samata         The first chatusthaya is delivered from the external attacks of the nirananda and asamata. Only a slight vibration is left combating the Ananda of failure, but this is itself becoming Anandamaya of the duality and is kept only to found a particular vibration of the pure Ananda.         2. Daivi Prakriti         The daivi prakriti and the fundamental sraddha are founded firmly and the Mahakali energy has occupied the Mahasaraswati frame, covered the Mahes

      Notes on the Texts         Record of Yoga: July-August 1915. The Record for 1 July-26 August 1915 was kept in the letter-pad already used for the Record of 22 April-30 June of the same year. The entry with the general heading "July", summarising the results of the previous month and the expectations for the coming month, begins on the page following the last entry of June.         Record of Yoga: February-March 1916. No Record was kept between 26 August 1915 and mid-February 1916. The Record of 19 February-20 March 1916 was kept in the letter-pad previously used from April to August 1915. Two blank sheets separate the entries of the earlier period from those of the

 GLOSSARY         This glossary explains Sanskrit and other non-English words occurring in the present instalment of Record of Yoga. Quotations in Devanagari script are omitted, except for words and short phrases transliterated in brackets in the text. Also omitted are some terms which are common in Sri Aurobindo's writings and do not have a special sense in the Record. Sanskrit words are spelled in the glossary according to the standard international system of transliteration. In the text of the Record, the spellings and diacritics are those of the manuscript.         Words are defined in this glossary only in the senses relevant to the portion of the Record published in the pres

          February-March 1916         February 1916         In the interval since August there has been a period of long torpor and inertia followed by a period of more steady advance.         Samata chatusthaya is complete as well as the positive bhukti; only touches of asamata now occur, chiefly in the form of momentary depression though touches of uneasiness also sometimes but rarely occur. For the most part samata, shanti, are untouched, sukham occasionally, hasyam is sometimes clouded, but not seriously or positively.         The viryam is complete, except in touches of a-shaurya; only nyunata, not positive defect of contra

          9 January-14 February 1917       Jan 9th 1917.       Re. [Reference]                 "The Rakshasas who rush to the attack in the birth of the godheads, -O Thought-gods,1 him assail in your wheelless cars who confines your work when man seeks his self-expression and with sweat of effort creates little fragmentary desires."         This corresponds to the actual state of the siddhi. Samata is conquered; only vague unsubstantial touches of asamata can now trouble the outer physical skin of the pranakosha. Shakti on the basis of dasya is well founded, though still imperfect in the application of sraddha through uncertainty of

  HOME

  Record of Yoga   1 January-27 February 1915   During December the advance has been chiefly in the third and sixth chatusthavas.   In the first. Asiddhi has been reduced to an occasional physical depression of the sukham which does not affect the being generally bur only the nervous & physical layers of the physical consciousness. As a rule the full samata operates.   Positive Ananda is sometimes deficient. Asiddhi does not bring revolt, but only a temporary failing of positive Ananda and a depression of force and faith.   Everything being now seen as the play of the Lilamaya Krishna, revolt is no longer possible. It i