St. Bismillah placed at the head of the Koran

Oct 10--

St. Bismillah placed at the head of the Koran

The movement of the Siddhi is once again overcoming the Asiddhi. The second & first chatusthayas are being restored in their completeness. The faith that disregards immediate out- ward circumstances, is developing, although still combated by the suggestions of the intellectual environment

Outward circumstances of the moment have to be understood by the vijnana. But there must first be this general faith that they have all an intelligible purpose & an intelligible sense.

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It is true that they are worked out through the Pranic world by the Dwayavins using conflicting energies, but the Power that gov- erns them in spite of their ignorance & mutual misunderstanding is One, who is neither a passive Being nor a blind Force.

The only question that remains is whether the immediate guide of the Yoga is the Ishwara himself or a Spirit who errs, the Manomaya Purusha in oneself or a Manishi outside.

The faith must be that it is the Ishwara, Anandamaya & Vijnanamaya who is the guide, although He still uses the im- pulsions & ideas of the Manishi & not yet the full Vijnanamaya harmony.

It is the replacement of the mental perceptions & impulses that is the work of the Vijnanachatusthaya. It is because that work is not yet done, that the first two chatusthayas are open to shocks & disturbances through the disappointment of the faith.

This is why it has always been said that the absolute finality of the first two chatusthayas depended on the fulfilment of the third.

But the entire fulfilment of the third implies the fulfilment of the fourth and fifth and therefore necessarily of the sixth and seventh.

Therefore it is an integral fulfilment that is being worked out & this aim prevents the separate perfection of each chatusthaya by itself without relation to the rest.

Faith & Ananda Brahman are the two keys to the perfect internal state, with dasya as the joining point. Knowledge & Power are the two keys to the perfect external state, with Daivi Prakriti as the joining point.

Utthapana Arms 1 hr 45 minutes, discontinued for want of time, not failure of power. More physical unwillingness & more defect of anima than day before yesterday..

Effectivity of tapas still acts against resistance and by lapse of time.

http://www.sriaurobindoashram.info/Content.aspx?ContentURL=_StaticContent/SriAurobindoAshram/-09%20E-Library/-01%20Works%20of%20Sri%20Aurobindo/-01%20English/-03_CWSA/-10_Record%20of%20Yoga/-32_29to30%20SEPTEMBER%2031%20DECEMBER%201914_1.htm

Bismillah al rahman al rahim

The Arabic phrase shown above is pronounced as Bismillah ir-Rahman ir-Rahim, and is a beautifully poetic phrase which offers both deep insight and brilliant inspiration. It has often been said that the phrase Bismillah ir-Rahman ir-Rahim contains the true essence of the entire Qur'an, as well as the true essence of all religions.

Muslims often say this phrase when embarking on any significant endeavor, and the phrase is considered by some to be a major pillar of Islam. This expression is so magnificent and so concise that all but one chapter of the Qur'an begins with the words Bismillah ir-Rahman ir-Rahim.

http://wahiduddin.net/words/bismillah.htm

Man's Origin Part 3

When Manu Prajapati wishes to incarnate in a fresh form, he has a mental body prepared for him by evolution of births by a human vibhuti, Suratha or another &takes possession of it at the beginning of his manvantara. Each manvantara is composed of a varying number of chaturyugas according to the importance & difficulty of the stage with which it is concerned. Once at least in each chaturyuga the Manu of the Manvantara incarnates as a man upon earth, but this never happens in the Kali Yuga. The seventh & eighth Manus are the most important in each Prati Kalpa & have the longest reigns, for in their Manvantaras the critical change is finally made from the type which was completed in the last Prati Kalpa to the type which is to be perfected in the present Kalpa. For each of the ten Prati- Kalpas has its type. Man in the ten Prati-Kalpas progresses through the ten types which have been fixedfor his evolution in the Kalpa. In this Kalpa the types, dashagu, are the ten forms of consciousness, called the Pashu, Vanara, Pishacha, Pramatha, Rakshasa, Asura, Deva, Sadhyadeva, Siddhadeva and the Satyadeva. The last three are known by other names which need not be written at present. The Pashu is mind concentrated entirely on the annam, the Vanara mind concentrated on the Prana, the Pishacha mind concentrated on the senses & the knowledge part of the chitta, the Pramatha mind concentrated on the heart & the emotional & aesthetic part of the chitta, the Rakshasa is mind concentrated on the thinking manas proper & taking up all the others into the manas itself; the Asura is mind concentrated on the buddhi & in the Asura Rakshasa making it serve the manas & chitta; the Deva is mind concentrated in vijnanam, exceeding itself, but in the Asura Deva or Devasura it makes the vijnana serve the buddhi. The others raise mind successively to the Ananda, Tapas & Sat & are, respectively, the supreme Rakshasa, the supreme Asura, the supreme Deva. We have here the complete scale by which Mind ascends its own ladder from Matter to pure Being evolved by Man in the various types of which each of the ten principles is in its turn capable. To take the joy of these various types in their multifold play is the object of the Supreme Purusha in the human Lila.

Man's Origin Part 2

The animal proper is a lower type. Certain devas of the manasic plane in the Bhuvarloka descend in the higher type of animal. They are not mental beings proper, but only half-mental vital beings. They live in packs, tribes etc with a communal existence. They are individual souls, but the individuality is less vigorous than the type soul. If they were not individual, they would not be able to incarnate in individual forms. The body is only the physical type of the soul. The soul, if it were only a communal soul, would manifest in some complex body of which the conglomeration of the different parts would be the sole unity; say, a life like that of the human brain. The animal develops the tribe life, the pack or clan life, the family life. He develops chitta, manas, the rudiments of reason. Then only man appears.

How does he appear? Prajapati manifests as Vishnu Upendra incarnate in the animal or Pashu in whom the four Manus have already manifested themselves, and the first human creature who appears is, in this Kalpa, the Vanara, not the animal Ape, but man with the Ape nature. His satya yuga is the first Paradise, for man begins with the Satya Yuga, begins with a perfected type, not a rudimentary type. The animal forms a perfect type for the human Pashu andthen only a Manuputra or Manu, a human, a true mental soul, enters into existence upon earth, with the full blaze of a perfect animal-human mentality in the animal form.

These are man’s beginnings. He rises by the descent of ever higher types of Manu from the Bhuvarloka,first he is Pashu, then Pishacha, then Pramatha, then Rakshasa, then Asura, then Deva, then Siddha. So he ascends the ladder of his own being towards the Sat Purusha.

Manu, the first Prajapati, is a part of Mahavishnu Himself descended into the mental plane in order to conduct the destinies of the human race. He is different from the four Manus who are more than Prajapatis, they being the four Type-Souls from whom all human Purushas are born; they are Manus only for the purpose of humanity & in themselves are beyond this manifest universe & dwell for ever in the being of the Para Purushas. They are not true Manomaya Purushas. But Manu Prajapati is a true manomaya Purusha. He by mental generation begets on his female Energies men in the mental & vital planes above earth, whence they descend into the material or rather the terrestrial body. On earth Manu incarnates fourteen times in each Kalpa & each of these fourteen incarnations is called a Manu. These fourteen Manus govern human destinies during the hundred chaturyugas of the Prati-Kalpa, each in turn taking charge of a particular stage of the human advance. While that stage lasts he directs it both from the mental world and by repeated incarnations upon earth.