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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647

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

Darshan Day 15th Of August 2011

AUTOMATIC WRITINGS, c. 1920 [1] One of the guests of the future. . Millions of men are waiting for the day that comes but it comes not till the light has descended. And who shall make the light descend? Half lights will not do, they prepare and pass and fade. The whole light, the unveiled power. We behind the veil wait for our hour; not to a world such as is now can we come. We are the sons of the glory, the children of immortality, the flames of God. When the divine Light descends, then we descend. But we know that an hour approaches and the dawn is red, red as blood and red with blood, the fire is behind, the fire of the Angel of the Presence. Light first, strength with the light, joy with the strength, love with the joy, the fourfold splendour. Who shall contain it within himself and give harbourage to all the Godhead? Who shall have the unfathomable calm that shall support all the light and neither be blasted by the fire nor spill it like an insufficient vessel? The strength, who shall be bold enough to bear it, mighty enough not to shrink from the terror and marvel of its works, great and sweet enough to turn its lion forces into the path of the Lover? Who shall be the sea of the universal joy and swallow up into it the poisons of the universe and his throat not even be blackened by the fire of the poison?
Who shall know what the love is and take nothing out of it nor reject any face of love however strange and out of all experience it may be to the mind of the mortal? All this he must be before the Godhead of the future can descend. All else that promises to come are only glimpses of things that would intervene and take the great seat if they could or else flashes that mislead. The new age promises always, but is always the old age in another dress. This only can be the thing that is truly new born and the birth of a new humanity. One who has come near because some of the ways are opened.
(excerpt from Sri Auroibindo's record of yoga)

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.

Sri Aurobindo :Glossary To The Records Of Yoga

Sri Aurobindo--Glossary to the Records of Yoga

Man's Origins Part1

1323
NOTES ON IMAGES SEEN IN MARCH 1914

The Evolutionary Scale.

We shall see how the thought of God works itself out in Life. The material world is first formed with the Sun as centre, the Sun [ ]1 being itself only a subordinate star of the great Agni, Mahavishnu, in whom is centred the Bhu. Mahavishnu is the Virat Purusha who as Agni pours Himself out into the forms of sun and star. He is Agni Twasht´
a, Visvakarman, he is also Praj´

apati and Matariswan. These are the three primal Purushas of the earth life,Agni Twashta, Praj´

apati &Matariswan, all of them soul bodies of Mahavishnu. Agni Twashta having made the Sun out of the Apas or waters of being, Prajapati as Surya Savitri enters into the Sun and takes possession of it. He multiplies himself in the Suris or Solar Gods who are the souls of the flames of Surya, the Purushas of the female solar energies. Then he creates out of this solar body of Vishnu the planets each of which successively becomes the Bhumi or place of manifestation for Manu, the mental being, who is the nodus of manifest life-existence and the link between the life and the spirit. The present earth in its turn appears as the scene of life, Mars being its last theatre. In the Bhumi Agni Twashta is again the first principle, Matariswan the second, finally, Prajapati appears in the form of the four Manus, chatv´

aro manavah. Not in the physical world at first, but in the mental world which stands behind the earth-life; for earth has seven planes of being, the material of which the scenes and events are alone normally visible to the material senses, the vital of which man’s pranakosha is built and to which it is responsive, the mental to which his manahkosha is attached, the ideal governing his vijnanakosha, the beatific which supports his anandakosha, & the dynamic and essential to which he has not yet developed corresponding koshas, but only unformed nimbuses of concrete being. All the gods throw out their linga-rupas into these worlds of earth and through them carry on her affairs; for these lingas repeat there in the proper terms of life upon earth the conscious movements of the gods in their higher existences in the worlds above Bhu. The Manus manifested in the Manoloka of Bhu bring pressure to bear upon the earth for the manifestation of life and mind. Prajapati as Rudra then begins to form life upon earth, first in vegetable, then in animal forms. Man already exists but as a god or demigod in Bhuvarloka of Bhu, not as a man upon earth. There he is Deva, Asura, Rakshasa, Pramatha, Pisacha, Pashu or as Deva he is either Gandharva[,] Yaksha, Vidyadhara or any of the Karmadevas. For Man is a son of the Manu and is assigned his place in Div & Pradiv, in Heaven & in the Swargabhumis. Thence he descends to earth and thither from earth he returns. All that will be explained afterwards. When the human body is ready, then he descends upon earth and occupies it. He is not a native of earth, nor does he evolve out of the animal. His manifestation in animal form is always a partial incarnation, as will be seen hereafter...

Egoistic Faith

10 June – 29 September 1914
545


Script.

The Devatas are resisting once more the final elevation into the sunlight; but by this struggle they are confirming throughout the nature the ananda of battle and the right ananda of defeat as enjoyable in itself in the samata, but in the activity to be viewed & enjoyed in the light of a step towards victory. In reality the prakasha is there, but it is not yet evenly distributed & pervasive.

The equipment has begun; there will be enough for one year from this July onward for bare expenses. This step gained is only an initial step and the whole viewpoint will have to be changed before long. The means will be Brahminic, danagrahana, Vaisya, literary & commercial, & afterwards, Kshatriya. All these must be done on a large scale, but the Brahminic first. Of these things there is at present no apparent sign.

Samadhi

In swapnasamadhi clear but stationary rupas &scenes of great
stability.
Abdul Baha, stable, repeatedly, the face only. “The time is
coming” in Hindi.

In jagrat bahirdarshi the rupas are exceedingly vivid & have sometimes the first initial stability; only crude images have the longer stability. Reflected images are far more vivid & beautiful, whether of men or things, than their material counterparts.


546
Record of Yoga
The final double affirmation is visibly preparing behind the
obstinate denial opposed to it.

Lipi.

1.It is the egoistic faith that is to be dispelled.
2It is the perfect light that is to dispel the egoistic faith in the
gods in the intellectuality.
3It is the intellectuality that is to accept delight of the ideality.
Script

The egoistic faith now belongs to the devatas who oppose, not to the Jiva which accepts the entire mastery of Krishna. The shadow of their ego falls on the system, but even the system rejects it. That which was ego, is now only personality.
Lipi kaushalya continues to manifest. Spontaneous stability is
again difficult.
Script.

The progress in samadhi is gradual &stepby step, not because it is difficult, but because of the immense mass of resistance opposed to it.The attempts to prevent the triple affirmation are only tem-
porarily successful as the price of great effort; the siddhi always
reasserts itself

Source:SRI AUROBINDO'S RECORD OF YOGA,PG:545,546

Sri Aurobindo's Record of Yoga

10-11. Record Of Yoga by Shri Aurobindo