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Record of Yoga Sri Aurobindo gave several titles to the yogic diary he kept between 1912 and 1927. The editors have selected one of them, "Record of Yoga", to be the general title of the work. For more on the diary, see Archival Notes. Notes on the Texts contains detailed information on the three extracts published in the present issue, and a statement of editorial method. Diary Entries
17 Thursday. Started (Amavasya Tryasparsha) for Barisal. The Amavasya is Kali's day, so favourable to me. The Tryasparsha is the moment destined for a great advance in my Yoga. The ahankara was finally removed. Only faint remnants of it left. J. entered, but did not make herself manifest till next day.
In train to Khulna. Small Sun in centre of brilliant Swarupa[.]
18 Friday. Afternoon. All liberty of bodily movement being steadily taken away. Second voice in brain. Sri K's voice once in heart. "I come to slay." First voice sometimes rises from heart still to take its place in brain. First has personality, second none as yet. Night. Bhava of Avesh in steamer shaking body; also in Kalimandir and on way to lodging. Swarupa bright star on dark background. Thin Nil triangle with very sharp apex like old Hindu pinnacle, a bright golden line in the middle. River scenes. Thickly wooded bank. Bright stream with islands. Padma wide flowing covered with boats. A terraced green bank with steps in middle. Namadrishti of many kinds. Short sentences deciphered & remembered. Felt the Presence in the Kalimandir Image today. J's prophecy about Barisal.
19 Saturday. Feet of a woman, long & slender. Deep green antah. Tank with man on haunches in front of big shrub. UR. in afternoon. Speech from chitta Voice insisting on images of kama depicting future action. All relics of fear, disgust, dislike, hesitation rapidly disappearing. Doubt checked, suspension of judgment. Movement of limbs felt always to be alien except in ordinary motions of walking when there is knowledge without upalabdhi.
20 Sunday. Unknown face. Bright yellow outside[.] Road on bank of stream. Adhar Drishti in trees imperfect but beyond rough stage. The grotesque still predominates. UR. Adhar Drishti much finer on wall.
21 Monday. Warder Masson in boat with another. Little boy's face with beautiful spiritual expression. Girl's face, eyes winking violently. Adhardrishti on wall (figure good but not in detail). Training of heart in progress, of mind resumed. Part of small steamer. UR at night. B. trained, silent. J begins. Meghagarjan active since Amavasya. Prophecies of future; but with appeal to reason. Suggestions for practical work begin. Categorical Record Notes
Physical
Feb 6th 1. Felt the sweet taste of the amrita in the throat and noticed the struggle ibidem of the impure rasa causing nausea with the amrita. 2. Physical, tivra, ananda brief but definite. 3. All the physical anandas together, ahaituka, negative vaidyuta strongest, going to the head to base chidghana. Feb 14th 4 Example of pure raudrananda without discomfort from the strong bite of an ant. Cf experience in jail & the scorpion bite. 5. Sweetness of amrita much stronger, denser and more frequent and continuous, the mixture of phlegm less frequent.
Communications.
1. Sukshma Shabda. Gautama - about K.E. formerly a beau of the eighteenth century. 2. Writing (not on paper). Prophesy that the trouble in the digestion would almost immediately pass away, by replacement of tejasic by akashic action. A few minutes subsequently it was fulfilled[.] 3. As I was walking outside the house, a large flower (fallen from the tree in the garden and ragged) was thrown to me from the direction of the opposite corner of the front. It traversed, as far as I could see, a distance of some five yards, flew at the level of my head and fell almost beside me. There was no person near; the servant was out, having gone to the bazaar; of the four boys, three were lying down in their rooms, another shut up in his at the other end of the house. The gate was bolted & no one could enter, or, if he did, escape in a second. There was no bird in the air, and the flower was not dropped, or thrown to a slight distance as a bird might throw it but flew horizontally for some yards. The only defect in this proof was that I did not see the starting of the flower in its course, but only noticed it in the air at the distance of some yards from me. This is the first clear instance, the others being merely pushes to the table & doors which were far from conclusive.. It appears that the flower is not of our tree, as it is deep red and a simul flower. The nearest tree of the kind is in a house in the street behind this house. It cannot have been thrown from there as it would have to cross 2 roofs and describe a high curve in the air descending not horizontally but by a high parabola. 4 Statement in sukshmashabda that the worst of Saurin's illness was past justified by fact. 5. All statements about the Yoga daily justified. Too frequent for a record to be kept.
Vision of other worlds.
1. While doing tratak on the physical sun, I saw clearly with sthuladrishti the sun of the pranamay jagat and felt its warmth on my body. Feb 9th
Record of the Drishti. from January 28th
1. Sthapatya on windowframe, of (a) a head, half Rakshasa, half animal with the Pisacha & Pramatha bhavas, one tusk (ekadanti), over the eyes, sealed in meditation is written "God". (b) another, half Rakshasa, half-Asura, with a headdress half Egyptian half Semitic, of an intellectual and formidable type: over the eyes half-open on the world, is written "God". I take it that in the former type God fulfills Himself, with the eyes of the soul blind; in the latter with the eyes half open; the first is without jnanam, the second with ardhajnanam. 2. A group of young Bengalis walking on a road, only the last clearly seen, two children sitting on a hillock at the side. All remarkable for beauty of figure and grace. Chitra tejas in a fragment of the lining of a bird's nest on the floor. Vision of future India[.] 3. An elephant, initial crude condition on wall, ill-kept and spiritless; the same, feebly lifting its trunk to order. Symbol of the Indian people at the present moment. Seen at Chandannagar often, of the past, charging furiously with lashing trunk. Also of the future, ibidem, controlled by a tender, disciplined and waiting for the order of movement. 4. A beautiful butterfly (dark colours) emerged for a moment from the jagrat chittakash into the sthula chhayayukta. 5. In the akash, head and bust of Assyrian Pallas Athene helmeted over the sunchhayamay Athene and tejoghana sun. Jan 30th 6. 2 small birds on a branch, on the wall, chhaya. Seen sometime afterwards in life on the tree in the next garden. 7. A Ghose a future signature on a cheque in a very different writing from my present handwriting. 8. A short nib tejas in the akash. Revelation that I should have to write followed by the necessity of writing (a cheque) though 1 had no intention of writing today. It was written with a fountain-pen, while usually I write with an ordinary pen and a long thin nib. 9. A scene of the future. An Occidental port with ships, men walking in Indian dress. Sarvatragati. 10 Mountains in the sea. Scene of one of the swargabhumis. Sarvatragati. 11 A Madrasi house, tiled floor bare with an armchair. January 31st 12 Chitra of my grandmother on the wall. 13 A pattern of many colours, (particoloured squares), varnamaya. 14. Sthapatya, tejas. in the leaves of a tree in the next garden, of R; in cap and gown.
Prophecy.
15 A.J. Balfour, head and bust only, chitra on wall. ill. The chitra seen in December in the sand showed a more advanced slate of illness. 16 A god in heaven, vyaghracharma, not worn. seated. Samadhi 17 A dog, descending the stairs to the terrace, not familiar. Samadhi 18. A bundle of carbon papers for typewriting, put down, not folded, but partly turned down. Samadhi. 19. Chhaya in Akash of Kali armed, followed by Chhaya of Kalki on horseback.
For Feb 4th & 5th see other book.1
Feb 6th. 20 Chhayamay of Sister Nivedita.
1 This "other book" has not survived. 21 Tejomays of a collar of pearls and two others of Jogini standing and asleep. 22 Varnamay of a dog brownish yellow All in the 1st stage of the perfect condition and in samadhi. Feb 9th. 23 Nalini, with big whiskers, an ochre-coloured coat and military belt, in a very martial attitude. Prophecy of distant future. Sv[apna] Samadhi 24. Small flags & hint of horses in great number in a State procession. Prophecy of the distant future: Sv[apna] Samadhi. 25. Men riding with news, great excitement and alarm. (Bengal). Sv[apna] Sam[adhi]. 26. Stag at rest. Symb[olical] Trikaldrishti of the present[.] After tratak. 27. Bull at rest. Jyoti. Symbolical trikaldrishti of the present. 28. Very clear chhaya (initial stage) of a butterfly flying across the corner of the room[.] 29. Jalabindus round about the sun, also a network of the peculiar lines (ringlike curves) indicating the presence of jalam. The sun seen green again instead of blue or blue with a green tendency as yesterday. Feb 14th 30. The face of a watch chhaya & chhayaghan pointing to 10.30, 8.25 and 7.20[.] 31 After tratak on sun[:] A nib, with a bell behind it (jyoti & varna), indicative of the removal of the remaining obstacles to perfect writing. (This process to begin today). The three times indicated in the subsequent1 drishti of the watch seem to indicate times in this process on three successive days[.] 32. Behind the last a naked woman bending over it. Symbolic. 33. My eldest brother in a past state of health & vigour, chhayamay in Samadhi. Indication that he will not recover that health or live long. Feb 16th 34. An anchor (in samadhi) indicating that the dhairyam is now perfect. 35. R. broom in hand, 1/2v. Prophecy. 36. The Rakshasi returning after sarvatragati.
1 The reference is apparently to drishti 30 which here precedes the present drishti. Perhaps drishti 30 was seen subsequently in time. 37. The plant Yogini eats in flower. Feb 17th 38. Myself as a baby of 1 or 2 seen in Samadhi. 39. A baby of the future. d[itt]o. 40 The dog Yogini or one just like it licking the mouth of a[n] upright soda water bottle.
Siddhis
Feb 9th 1. Aishwaryam on ant to give up its object and go back, done after a short persistence in the forward movement. 2. Ishita and aishwaryam for lessening of Saurin's diarrhoea, fulfilled as soon as made. 3. Aishwaryam for rapid restoration of health and strength, repeated and fulfilled on the 10th[.] Feb 10th 4. Aishwaryam for M[oni] to awake. Immediate success. 5. Aishwaryam for him to get up and give the tea. Succeeded after a slight resistence, lasting five to ten minutes. 6. Aishwaryam for the thought to begin (not begun in spite of struggle for many days)[.] Begun. 7. Aishwaryam for the dog to shake off its heavy tamas and manifest the new soul[.] Rapidly successful, but the tamas still struggles to remain & the old bhava in the face and body persists. A renewed Aishwaryam on the 11th produces an immediate effect, the dog doing what it had never done before. Feb 11th 8. Aishwaryam of restored health & strength to S. succeeds, even the time coming correct. 9. Aishwaryam of particular drishti. Succeeded[.] 10. Aishwaryam of particular forms of siddhi. Partly succeeded. 11 Aishwaryam to stay nausea while eating. Immediately successful. 12. Aishwaryam to clear the stomach of disturbance and heaviness by working of akash. Successful. Feb 13th or 14th. 13. Ishitasiddhi for the dog to cat bread which it had always refused. Suddenly it began eating with relish after first refusing. 14. Ishita to refrain from large piece of bread given, but eat others. Persistently refrained even when it was broken into small pieces, except when induced to think it was not the same. N.B. Previously many ishitas had succeeded, but were not noted down especially with regard to vyapti of yogic states or realisations into others or to people coming or not coming. Feb 16th 15. Aishwaryam of S's regularity in the afternoon, immediately fulfilled. Feb 17th Same aishwaryam fulfilled in half an hour. Feb 18 The same aishwaryam fulfilled under adverse circumstances (they sat down to cards at 4) within quarter of an hour.
Record of Ideal Cognitions
from 28th January. 1. I saw the time by the watch in the sitting room to be 2-40, ideally cognized the time by my watch to be 2-43. Verified, exact to the minute. 2. A little later after a chase of the opposite house-dog, having lost the intellectual idea of the time, I ideally cognised it to be just 2.50. Verified, exact to the second[.] 3. All rooms being closed, I ideally perceived that all were asleep. Verified immediately afterwards by no one moving when the servant repeatedly banged for admission at the door. 4. Sortilege with cards. First, I took out cards making a sum of 21 (Jack, nine and ace) and dividing by three got seven-o-clock; then for the minutes, took out queen, ten and nine, making 31, and dividing by three got l01/3. The cognition then gave the already prophesied ejection of the internal opposition to higher thought as the subject of the sortilege. I took it, by intellectual habit and inference, as meaning 7.10 pm. The incident actually occurred at ten minutes to seven. 5. Figure 3 in drishti. Interpreted as Rs 3 worth of books to be purchased. Subsequently (Feb 2d) selected a number of 6 a[nna]s books without calculating the price; found that it amounted to Rs 3. 6. Two people applied to see me at the door, not seen by me. Cognition that they were detectives. I heard immediately afterwards that they had asked for "[The Indian] Sociologist" and "Liberator". 7. I had a cognition formerly that the man calling himself Ram Rao Yogi was a detective independent of all inference. Learned on Feb 1 of a police report in which he is mentioned as watching the trains and taken for some time by the others as a Bande Mataram man. 8 Confirmation by B. of my cognition of the new change of soul in the dog. 9. Cognition by prakamya of improvements in Saurin's health, without seeing him, justified by fact. Feb 10th 10. A man came calling outside. Immediate cognition by prakamya on seeing him and revelation acting in confirmation of each other that he was a detective. It turned out to be Ram Rao Yogi, the detective from Maharashtra side. 11 Trikaldrishti that Sri[nivasachari] etc would not come this evening. Confirmed. 12 Trikaldrishti that tomorrow S. will be restored to health. Already recovering it. Fully confirmed.1 13 Sukshma shabda of the dog under the table attended with strong prakamya of its presence and motion there. An image of the past. Feb 11th 14 Confirmation of former cognition that M. although apparently unconcerned, had really a touch in the prana about his brother's death. confirmed by his statement about dreams & weeping. 15. Cognition by prakamya trikaldrishti of evacuation in the afternoon. Confirmed[.] Feb 13th 16. Vyapti from Saurin of the idea of making the tea. Immediately after I heard him talk of it, & a minute after he came and made it. Feb 14th 17. Memory by inspiration. The passages of Kalidasa written out & translated by me a year and a half ago, not since read or remembered, were again read two or three times in the morning without particular attention to the words except to one or two lines. Later on memory began to restore the whole thing, not by effort to remember, for that hampered it, but by inspiration. Lines came, framework or substance
1 Fully confirmed was written after the original entry of thoughts were suggested, gaps filled up. Finally, the whole of the first passage with the mistake of दहति [dahati] for ज्वलति [jvalati], the whole of the second with no error, the last two lines of the third and two words with an error of the first line, and part of the second line in the fourth were remembered. 18. Cognition in reference to image of the watch that the final epic inspiration would begin from the time indicated, 10.30, fully confirmed by fact. Feb 15th 19. Cognition that the third time indicated in the watch1 7.20 would be fulfilled today by the final inspiration of the dramatic faculty, confirmed by fact. 20. Cognition from a drishti of the face of a watch, hands at 1.28 or 1.29 that at this time just after meals there would be a fresh advance in the siddhi. Finally, after some false speculation in other directions than the siddhi, the general poetical inspiration was fixed on. Fulfilled, since it began at 1.28 and was definite at 1.29. Feb 16th 21. Cognition in reference to the image of the watch that the power of translation would begin today at the time indicated, 8.25; exactly fulfilled. 22. Cognition in the early afternoon of [ ]2 accompanied by the recurring image of a revolver. Feb 17th 23. The boy from the hotel brought a dish and was told by Bhedi meaning to use the dish to come at 3. He remained, not understanding Hindi. While I was expecting somebody to come & send him off, vyapti came that Bhedi had changed his mind and would return the dish. A minute or two afterwards the dish was brought and given to the boy.
1 See above, Record of the Drishti. numbers 30 and 31. 2 Sri Aurobindo apparently has omitted a word or phrase here Record of the Yoga 10.15 a.m. The last record covered the period from Dec 12th. 1911 to January 11th 1912. Liberated from anticipation, it was a pure record of fact and experience, but its correctness was sometimes vitiated by a mis-valuation 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 prem-ananda), 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 scream 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.. 11.20 a.m. The spiritual communications to the ear, this morning, revealed themselves as the communications of two kinds of spirits, those who are merely of the buddha plane, manasic, and given over to error, and those who stand on the borders of the sukshma and the mahat, receiving knowledge from the vijnanam, expressing it in the sukshma. Some of the latter are farther, some nearer to the borderline, some stand upon it, and according to the proximity is the soundness of the expression of the knowledge to the mind and the fullness and force of its substance. Besides these manasic beings, there are the voices of the Suryaloka and Janaloka who have already manifested. The mere buddha voices are now very rare and weak. The siddhi has risen to the borders of the mahat and reached over into it, and none have power who are below its line of attainment. The thoughts, perceptions etc may also be classified as on the same levels; there is sometimes even a double movement of knowledge in the mahat echoed in the sukshma. The forward movement of the ananda is now being left to itself and another siddhi taken up, the relations of the Jiva (dasyam) with the Master of the Yoga and those whom he has chosen. All restraint by the mind or any other organ used by the Jiva is to be entirely abandoned. The Vani that announces appears as that of an Angel of God, controlling, but aware of the derivative nature of the control & allowing the vak to flow through her. The derivative control of the world by Angels, Powers, Gods, Mahatmas announced by this Vani preceded by a blowing of trumpets in the Anandaloka. Next day. 10.20 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.[0]21 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 lava 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]2 undisturbed
1 Sri Aurobindo generally omitted the "O" when writing the first nine minutes of the hour 2 MS preceded 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.
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January 14th.
10.45. The rapidity of the thought, promised at 8.[0]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 trikaladrishti. 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 21st; 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 13th. The rest of the record of January 14th & the record of January 15th is set down elsewhere in an accompanying memorandum commenced on the 12th[.]
[Here begins the "accompanying memorandum"a set of notes written on a separate sheet. No notes for the twelfth or thirteenth have been found.]
Jan 14. This script will be used always for all kinds of purposes. It stands on a different footing from other means of spiritual communication. 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 no personality manifest behind this script, but this script belongs to the Master of the Yoga and proceeds from him through a passive channel. == 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. Lipi. "Efficient tapas." Interpretation, "commences from today." " "European civilisation in extremis". " 211 years of strife before Indian civilisation is willingly accepted in its flawless perfection.
== The siege is broken. From this moment the full unrest[r]aint. Although the siege is broken, it is renewed from time to time and broken until the whole force is broken up. There is still imperfect statement in this script and the imperfection will remain only so long as the trikaldrishti remains imperfect. The whole action of the consciousness on whatever level has to be made vijnanamaya, and this is already being done with no farther regard for the hesitations in the chitta.
== Until the old movements of the annam are entirely cast out, these
1 The manuscript is torn and the number not certain obstructions will continue; the thought is free, but the thought perception, trikaldrishti and prakamya-vyapti are not free. Still less the lipi & drishti. These have to be liberated, but the full liberation cannot occur today. Only the perfection has been promised, not the freedom from obstruction, although that freedom will be much more rapidly effected than it could have been formerly.
Jan 15. Yesterday's 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 strengthening of the siddhis of power, a constantly active relation with the personal Ishwara, a modification of the Jiva's personality and the permanent (not continuous) consciousness of one Personality in all things & beings, a preparation of constant rati of the general ananda some obscure movements of the arogya which seem to be retrogade rather than progressive, an attempt of the elementary utthapana to recover lost ground, and nothing else tangible. Yesterday's was in fact a farther purificatory and preparatory activity. Today's is to be, if prediction can be trusted, an activity like the 13th's. 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[.] Lipi 1.2. Thought has to take trikaldrishti into its province firmly. This had already begun, and the lipi is only an explanation. The trikaldrishti is prakamya and intuition of distant movements and is accepted subject to confirmation. The Vani which was anandamaya of the Prema Natha (dasya[,] madhura), is this morning ananda-vijnanamaya of the Guru-sakha. Lipi-drishti. clear. 3 dim, 3 clearer but thick, 3 vivid, but thick. That is, first, the lipi in the chitra, perfectly vivid & stable, then, the lipi in the akasha dim & vague but just legible, then clearer but still not vivid, then stable, but not perfectly well defined. Immediately after the succession of predictive lipis, each of these stages was manifested in type. Lipi. "Stability", sufficiently clear, "steadiness" dim. That is, the akashalipi is ready for a sufficiently clear stability, persistent in manifestation, not yet for a perfect steadiness in place. Immediately afterwards fulfilled. "Satiety", "safety". "Therefore satiety has to be forgotten by the system, safety has yet to be perfected." The lipi is now consecutive in manifestation, simultaneous in stability[.] It is legible & in a way clear, but all the letters are not at once clear, nor does the clearness amount to vividness. The thought-perception without expression takes place now in the sukshma, but expresses truth of vijnana; if it expresses anything but this truth, it will be inhibited or corrected or inhibited and corrected. Lipi. "Knowledge." earlier in the morning -fulfilled by the development of this increasing habit of right-perception in the thought. The possibilities of the lila are being included in this habit of right-perception; for the type & possibilities of the Yoga have long been fixed and are now being translated into actualities. The type of the lila has been fixed, the possibilities fixed in generality are now being fixed in minute detail, a process that was unnecessary in the Yoga, but the actualisation is still remote. Actuality can only be fixed after upalabdhi & the establishment of sraddha. Sraddha is established with regard to the predictions of progress in the Yoga by the correctness of the lipi; there is no sraddha with regard to predictions of eventualities in the lila. Drishti. 8 & the tracing of the walls of a prison. That is, the utthapana is still detained in the prison of physical tamas. There has been a strong revival of tejasic activity in visrishti which seemed likely to become not only momentarily effective to a limited extent, but victorious recovering its old force. In the moment of stress this was twice contradicted by the inspiration which proved to be correct. Prediction has therefore become effective with regard to the bodily movements of the Yoga. The rati in all things (of the prema-ahaituka-chidghana anandas) is established though occasionally interrupted; the establishment of the ratna has now begun. The rati is less forward in events, than in states & vishayas. The corresponding stages of the bhoga have been rapidly passed through without special notice because it is the ananda and not the bhoga that is intended to be the permanent form of the ananda. According to prediction by the Vani there is a simultaneous movement of the jnanam, lipi, trikaldrishti covering the whole range attended by a general manifestation of rupadrishti (akasha & chitra) rough, vague or blurred predicted by the lipis 3, (vague & indistinct), 2 & 1. The movement has begun by the activity of the inspiration and of the viveka rejecting false inspirations[.] By this means several successive movements of men & animals have been accurately though not completely predicted, a few suggestions of error being rejected in time. Some of the inspirations present themselves at a distance & not as trikaldrishti, but a vague suggestion. Few [of] these prove correct. Collapse of the elementary utthapana with momentary disappearance of the tejas bringing about a cessation of the siddhi about 12. Lipi. J.F. will be C.J.1 Afternoon. Lipi 8. followed by some restoration of the elementary utthapana sufficient for the resumption of the siddhi. Certain predictions of future events have been made which have to be justified by the event before they can be taken as the beginning of correct prediction of the future. A suspension of active progress till after 4 pm. Preparation of the accurate & precise trikaldrishti by inspiration & revelatory perception. The rest of the day was marked only by the [? intrusion] of ordinary thought, the under-current, in the new jnanam.
[Here resumes the notebook.]
Jan 16th Nothing is as yet final in the sense of being unbreachable except
1 Justice Fletcher will be Chief Justice ("Justice Fl" is written below and cancelled). Justice Fletcher was one of the judges of the Calcutta High Court who heard the appeal in the Karmayogin Case. See A & R, vol. 8 (1984). pp. 99, 121 sraddha in the Yoga minus the physical saundaryam, a certain fluency of the new thought, a general freedom from any pronounced contradiction of the first two chatusthayas (sraddha in the Adesha and the daiva-shakti excepted) and an imperfect activity, very meagre but constant, of the third chatusthaya. Lipi. "satiety" several times repeated. " God. Interpretation], The divine personality will manifest not only behind the Vani, but in all the circumstances of the life and Yoga. " Tonight . . delight . . safety. The Ananda and the confirmation of the conditions of outward action of the Yoga are to be among today's siddhis. 10.15 The morning has been chiefly devoted to the taking entire possession by the personality of the Ishwara of the thought-expression and the removal of all restraints or government of the thought by the Shakti. The thought has also taken into itself the history of past ages, but is not yet as perfect in that province as in ordinary thought. The nature of the siddhi, as was recently more than once predicted by the Vani, approximates to the sadhan in the jail and is indeed in its nature the same sadhan, without its intensity, passing into siddhi. Sraddha is wanting or deficient. The lipi 8 has been frequent yesterday & was confirmed this morning. The elementary utthapana is once more triumphant over the denial of utthapana though still hampered by sukshma klanti and a strong return of the denial of anima. Walking from 6.20 to 7.35 and again from 8,[0]5 to 10.[0]8. No weariness in the body, the attempts of weariness to return being successfully rejected, but stiffness in the lower limbs & negative electrical ache, sukshma & slightly sthula, in the upper part of the body. The lipis 3 confirmed in the morning & 6 have also been frequent. Arogya is reasserting itself but not yet reestablished in possession of the body. The rupadrishti is still vague & blurred though often stable; perfect images come, but. except the prakashamaya, do not wholly or stably materialise. 2.[0]2 pm Walking, from 10.45 to 11.40. Again from 12.25 to 2.[0]2. Altogether 6 hours with three intervals of half an hour and three quarters of an hour ie 6 hours out of 73/4 hours. Result. Elementary utthapana was about to fail only once but was soon reinforced; in the other anima fails repeatedly, the last time entirely, but restores itself by a brief rest, the stiffness in the body & pain in the feet disappearing or reaching a minimum manifestation. The Ishwara is now master of all thought perceptions or expressed thought in the system and is laying his hold upon all feelings and sensations. Walking from 2.35 to 3.45.. The strain on the utthapana-shakti greater than before, but that on the anima slightly more sukshma; the latter is continuous, the former intermittent. Again from 4.1 5 to 6.15, making 9 hours out of 12. The force of utthapana has increased in the whole system and even at the end of these long trials acknowledges no weariness except in the outer material shell where an inclination to rest shows itself occasionally, but can be removed by a pause, standing, for a minute or a few minutes. The state of the anima varies, the denial sometimes increasing, sometimes diminishing or temporarily decreasing. The power of aisvaryam has greatly increased in the matters of siddhi, producing a much more rapid and spontaneous effect even in things physical than ever formerly. The satyadarshanam with regard to surrounding incidents, suspended for a time, has returned more powerful than when it was suspended but is still hampered by movements of buddha tapas, the one powerful obstacle now to the jnanam, but the power is that of soulless matter, inert and obstructive. A similar suspension of the clear rupadrishti & to some extent of the lipi has been also removed; the prakasha rupas are of great perfection, though not always vivid, and of all kinds and in answer to the aishwaryam is showing colours, red, violet, blue etc. Chhaya-prakasha is also often very perfect. Chhaya is becoming perfect, but still shows stability in imperfection, but some instability in perfection. Other rupas are rare and unstable. The mastery of the system by the Ishwara is now almost complete, though still of a moderate intensity & force. The second chatusthaya & the nature & realisation of the Shakti Jiva, marked by the appearance of the lipi 11 (Kali), are growing more rounded and permanently real to the consciousness. Sraddha is increasing but falters before anupalabdhi. The movements of the [ ]1 vani & thought, which have become one, of the perceptions & the lipi
1 MS the (redundant) & drishti seem now to be justified by the event and more & more precise and accurate. Standing & walking. 6.35 to 7.35. and again from 9.20 to 11.20[.] Altogether 12 hours out of 16. Sleep from 3.10 to 6.40. Ananda in all outward things and the established sense of the one Personality in all. Certain defects in the thought perception appeared towards the close of the day. Safety was confirmed to the trikaldrishti, not by events.
Jan. 17th
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. Walked 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 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[.]
Jan 18th
9.35 Defect of anima strongly felt on rising. Walking & standing from 7.20 to 9.30; the stiffness more insistent today. The utthapana has not recovered its force. Chhayarupas have still the tendency to vagueness & a blurred or imperfect form, but some are very distinct: these have a tendency to short stability or no stability at all. Momentary asaundar-yam of guna, followed by a recovery and increased intensity of shuddha ananda in sarvasaundarya above guna; but this harmony is still imperfect. The rest of the day has passed in the final purification of the system from all trace of rajas or sensibility of the system to rajasic impressions from outside. The sattwic remnants are also being removed, but the process is not yet complete. A relaxation of the elementary utthapana occupied the system. The roga that came, is being slowly eliminated[.] Its chief characteristic is a dull form of watery nausea, slight in substance but with some tamasic power of oppression. The prithivi, tejas & jala are very weak. Hunger persists. Samadhi in the afternoon greatly improved, but not free of the tamas. Sleep l.[0]0 to 7. Signs of the raising of the objective siege.
Jan 19th. Friday
Sattwa & Tamas in their remnants are being removed; also the shadowy trace of desire from the lipsa. of ahankara from the buddhi. of self-activity from the thought and action. The control of the buddhi over the action has been eliminated & has now become mere imagination expressing itself outside the system. Sattwic activity is being eliminated from the vijnanamay trigunatita activity, but here the remnants are still not altogether void of obstructive substance. Letter from P[aul] R[ichard]. Safety assured though not absolute. The lipi & thought fulfilled. Walking & short standing from 7.45 to 10.45. No failure of utthapana, but the accumulative effect of adhogati is not yet removed and stiffness hangs about the lower body & in the sukshma as depression without actually occupying it, though strong touches are frequent. Farther exercise of the utthapana twice for an hour at a time. The final elimination of the sattwa approaches completion. There has been a simultaneous activity, insignificant in quantity & force, but pure in quality of all the members of the siddhi from 1-17, that is, the whole third, fourth, fifth & sixth chatusthayas. Some of the movements, however, were hardly more than preparatory. Lipi. इति ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे मोक्षयोगः, indicating the completion of the moksha and the establishment of the perfect samata with its three attributes and consequences. Sleep seven hours.
Jan 20th.
Exercise of elementary utthapana from 6.50 to 12.[0]0 noon. Interval of about 10 minutes at 7.30 standing twice for reading the papers, once for two or three minutes conversation. Some attempt at failure of utthapana about 10.15 removed entirely by the three minutes standing, and again after 11. removed of itself. The body is ceasing to be affected with depression by the defect of anima, itself now much reduced in its stress, even after discontinuation of activity. The lipi 8 is persistent and points to the early perfection of elementary utthapana by the removal of all nirveda, klanti or necessity of change of occupation for body or mind. The thought, expression & perception, are entirely liberated from interference of the mind or from watch by the mind except to a slight extent in the immediate trikaldrishti. Thought, trikaldrishti, vyapti prakamya; all the elements of jnanam, now act freely & rapidly and with a predominant, though not perfect accuracy. Even the general thought in the minds of others is perceived frequently & has been repeatedly proved. Sraddha in the Yoga is acquiring tejas because now supported by the activity of the jnanam. but in the adesha is not yet existent, though prepared to emerge on the first decisive upalabdhi. Rati in all things except roga is now the rule, & is generally the rati of ananda. A dull nausea has been persistent all the morning, but does not interfere with the appetite or disturb the prana. More has been eaten today than ordinarily & with full rati of food. The lipi & rupas are preparing frequency. Sattwa has finally disappeared and now only touches from time to time as rajas did in its last stage. Tamas has been eliminated, except the asraddha, but still attacks though feebly & with a much diminished heaviness. False vijnanam persists, but is losing its insistence & activity. Tamas, after a strong attack in the evening, was finally expelled, except in the body, and now survives only in ineffective touches; but the uncertainty of asraddha remains, eliminated with regard to the Yoga, occasionally reviving with regard to the rapidity of the siddhi, easily sliding into actual sanshaya with regard to the adesha. Exercise of utthapana from 2.25 to 3.55 and from 6 to 7.30. The defect of anima gives trouble still after rest, but, although constantly recurrent, is deprived of continuous persistence. Sleep seven hours[.] Time of completion of cooking fixed at 8.45, actually completed 8.47. Arrival of most of the four fixed at 7 to 7.20. Three arrived, two at 7.[0]8, another about 7.15.
Jan 21st
The 21st 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 retrogression 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.[0]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. Jan 22d
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 25th 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(?).
Jan 23d
Morning occupied by strong attack of duhkha: the rest of the day by reconstitution of the siddhi. The vak of thought rose to the level of the inspired illuminative. Tejas & tapas low. Over nine hours exercise of elementary utthapana, but not continuous. Money from the expected quarter arrived after all on the 22d, but not the sum expected. There was, however, no prediction about the amount. Rati of bhoga and sarvasaundaryam established, chidghana and suddha strong, prema weak, ahaituka troubled, with a tendency to ratna of bhoga. Sahaituka sharirananda (vishaya and tivra) is establishing and generalising itself, raudra still subject to the limitation of intensity, vaidyuta & kama occasional and fitful. Attack on the health at the weak points still continues. Sleep 12.25 to 6.40 am. Sahitya was today resumed.
Jan 24th.
Lipi of death of Gupta fulfilled, but he died apparently on the day of the lipi, or possibly the next day, not on the 25th, of heart failure. There had been no previous news of illness etc. It is notable that the death of Sir J. Jenkins had been also foreseen, but in that case there was first the news of his illness. Exercise of utthapana 6.55 to 11.40; strong attack of non-anima and temporary failure of utthapana. The tendency to ratna in the bhoga continues and there is occasional ratha. The nirananda is mostly in the physical element of the higher anandas where the indriyas are touched. Motions of contact are now commencing in which, starting with the vishaya and the tivra, all the five physical anandas manifest together raudra, vaidyuta and kama following each other or rather developing out of each other. The same ratna of bhoga is being applied to events and happenings and even to the circumstances of roga. Satiety and dharananyunata interfere with the full consummation, but are being subjected to the general law. This movement is connected with a rapid deepening of the dasyam through which the realisation of all motions mental and bodily being inspired, conducted and imposed by Prakriti is being confirmed not only to Chit in buddhi, but also to Chit in sensation, mental, nervous and physical. The movements of the body are being liberated from the shadow of intention & rational choice as they have already been liberated from the shadow of emotional or affective intention and choice. Adverse movements are chiefly of the order of roga, a sore throat having taken hold after an interval of several years, and of bodily slackness and failure of utthapana. Jan 25th & 26th
Days of clouded progress, the revolt of the triguna against expulsion from the nature-environment and of attempted relapse. No record was kept. The chief progress in the third chatusthaya has been the effective clearing away of false vijnana so as to leave the perfecting of the vijnanam unhampered, the clearing of the sraddha, increase of the dasyam, the steady progress of the arogyam and the rapid advance of the Ananda. Utthapana & bhautasiddhi have been strongly denied. The Kalibhava is gaining in completeness, firmness and permanence.
Jan 27th.
Progress, unclouded resumed this morning. The results of the last few days, so far as yet ascertained, may now be summed up. The first chatusthaya, denied by the assault of the triguna, has gained in strength by the ejection of the remnants of lower tejas; pravritti, prakasha & shama are arriving at a perfect harmony. The dasyam is being rendered firmer and firmer and combined with ananda is perfecting the shama and divesting it of all tamasic elements, perfecting also the pravritti and divesting it of all rajasic elements. The only tamas left is the physical and the asraddha of the Adesha, the latter the result of insufficient prakasha, the former of the imperfect conquest of the physical being by the vijnanam. The manifestation of the Kalibhava, harmonising the bala, raudra (karali) & shiva Kali, has perfected the second chatusthaya in all but intensity. The remnants of general asraddha in God & swashakti are disappearing and the only province of asraddha is the Adesha and the rapidity of the siddhi. This defect prevents the intensity of kalyanasraddha, and ishwarabhava etc. necessary to the perfection of the second chatusthaya. Jnanaprakasha is now strong and the mithyadharanas (asadgrahas) relating to the Yoga and Lila are disappearing. The Kalibhava and the realisation of self in all and all in the self are growing strong and persistent. The Master of the Yoga is more and more manifest in each detail of experience, but half-veiled by the Prakriti in the surroundings. Sahitya is once more hampered by the refusal of the annam to obey or even contain the vijna-namaya movements of the vak. On the other hand artha becomes more & more full and clear, powerful and luminous. Jnanam & Anandam Brahma are steadily deepening. The chief struggle is over the third & fourth chatusthayas where the annamaya obstruction has concentrated the best of its strength. Ananda has risen from the ratha of rasagrahana to the ratna of bhoga with a frequent emergence of ratha, which is especially strong in the sahaituka vishayabhoga & tivra & is spreading to the kama etc. Ananda, even ratha of the kamananda, is beginning definitely to emerge. The other bhogas (chidghana, prema, ahaituka, shuddha) are involved in the sharira and emerge out of it. It is here that the contradictions of ananda are occasionally strong. Ratha of the bhoga of events, conditions etc is prevailing. The contradictions are being overborne; pain & discomfort of heat & cold, contact etc are being dominated. The other field of struggle is the arogya; the sore throat was ejected after a struggle by siddhi. The rogas still capable of touching the surface of the system attack frequently, but cannot hold except for short intervals, coming, retiring, succeeding, failing without cause. The disturbances of assimilation are yielding perceptibly to the Arogya; when they come, they cannot hold or make only a brief & seldom violent visit. Three full days of avisrishti were attended with perfect ease and the remaining one and a half with only a vague tendency to disturbance. Two nominal visrishtis occurred on the fifth & sixth days, but with only parthiva pressure, no tejasic, vayavic or jalamaya. Only at the end of the sixth day (this morning) somewhat acute tejahkshobha produced a copious visrishti of the old type. The system, however, dismissed the kshobha in about fifteen minutes and it went leaving behind no acute results. The central arogya still advances slowly. Sarvasaun-daryam is not yet continously permanent. 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 defective all 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.
Jan 28th.
The control of the Ishwara, complete in the script and vani, has extended itself to the thought perceptions. Thought-expression attained by a rapid involved process the siddhi of absolute inevitability; the old slow movements are being progressively abandoned. In this case the effective and illuminative effective were the siddhi with a tendency to frequency of illuminative & inspired illuminative; but now the inspired emerged in a moment and took the place of these lower movements drawing them into itself and was itself drawn next moment into the [inevitable].1 A similarly rapid siddhi is being prepared in the lipi, but there is strong obstruction in the trikaldrishti and rupadrishti. Successful siddhiprayoga of power increases in frequency and perfection. The elementary utthapana is reviving (there was 3 hours exercise continuously with a minute or two of interval) but is still burdened with the bhauta asiddhi.
Jan 29th & 30th
Spent in the slow modulation of the annamaya mentality in the environment to the movements of the vijnanam. The annam of the body resists the working of the sahitya, the only karma that as yet seeks to proceed regularly, though bhasha, study and nirukta are pressing forward. A strong siege of tamas besets the physical brain. Knowledge floods it from the vijnanam, knowledge of type & possibility, but not yet of actuality; but the brain is unwilling to allow its expression, though willing to perceive & receive it. The third chatusthaya progresses
1 MS inspired slowly towards regularisation. Rigveda has been resumed & is pursued slowly but regularly.
Jan 31st.
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 an 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.
Feb 1st
The sahitya begins to extend itself to all types of prose, with freedom of flow and perfection of type but not yet rapidity of flow or perfection in every detail. The silence of the divine element in vani & script was broken & the siddhi moves swiftly. Saundarya bodha has been made finally the natural view of the mind & indriyas, only faint relics of the asundaram remaining in the physical consciousness. The last relics of asamata are finally disappearing, those of depression giving way to a settled tejas & tapas and the defects of the second chatusthaya are in course of removal. The old prediction about the duta was today fulfilled. Kamananda with the ratha recurs daily, but is not yet frequent or continuous. The lipi is proceeding towards finality, gaining in habit of vividness & maintaining the same relative stability of position; the akashic movement in which it occurs is settling down. The non-physical elements of the third chatusthaya increase slowly. The conquest of the roga in the stomach increases; tejasic excess fails to keep its hold, assimilation has a greater force & when visrishti occurs, it is so little as to be hardly worth reckoning. The akashic state is preparing. On the other [hand] bhautasiddhi, elementary utthapana and arogya of the centre are obstinately contradicted, and saundaryam makes indefinite advance. Sleep is once more strong and hampers the visvagati.
February 2d.
After a long progressive advance the lipi has established finally by a sudden manifestation simultaneity, stability, legibility and is only hampered in spontaneous vividness. The unity of the sentence in the lipi is also broken by the superimposition of other sentences. These difficulties were removed in the afternoon and all that is now left is to eliminate the habit of imperfect lipi and strengthen the habit of perfect lipi. The exactitude of trikaldrishti has finally begun, but is strongly combated. Crude rupas are becoming clearer and of all kinds, but tejas, chhaya and prakash predominate. The visrishti broke out on this the seventh day, but tejasic excess only asserted itself, after and not before, for a short time. Subsequently vayavic excess remained for a long time. Today the samadhi was used persistently as a preparation for sahitya. At night perfect images are the rule, but stability & vividness are not yet the ordinary law of the vision. Farther progress of sahitya.
February 3d.
Utthapana & bhauta siddhi seem to be recovering tone. 3 hours with a very slight reaction of defect of anima. The process of removal of jalavisrishti has begun, the frequent evacuation has been brought down to a limit of four times a day, not always copious. Little definite progress today.
February 4th.
The bhoga of the general (nonphysical) ananda manifested once more in force with a tendency to the habit of the ratha, independent of saundaryabodha which emerges from the ananda. Firmness of the crude rupa established & the establishment of clearness conjoint with firmness and stability begun. The imperfect lipi predominates. The script as substitute for vani is revived. Thought manifests its absolute perfection but with a downward tendency to the inspired illuminative. Perfection of trikaldrishti is inhibited, but exactitude of effect of the aishwaryam is becoming more common. Elementary utthapana morning & afternoon, but with two hours, not three hours limit. Anandavani revived. Sahitya etc do not advance. The Kalibhava is more continuous.
February 5th
Personality of the Master in the vani more perfectly & continuously manifested. The Varahi in the Prakriti[.] The general ananda is liberated from nirananda in the common, expressionless and vulgar. Lipi predicting richness in rupas, finality of trikaldrishti not immediate; also visvagati.
Sortilege, यया त्वया जगस्स्रष्टा जगत्पातात्ति यो जगत् | सोऽपि
निद्रावशं नीतः | कस्त्वां स्तोतुमिहेश्वरः || and उत्तस्थौ
च जगत्नाथस्तया मुक्तो जनार्दनः | एकार्णवेहिशयनान्त्ततः स ददृशे च तौ, relating to
the removal of the nidra, the release of the shakti of trikal (ahi) from the
sushupti (एकार्णव) and the perfection of the visvagati in the two regions of
sukshma & sthula (Bhur, Bhuvah, Swar). After a strong revival of false tejas,
false vijnan and general asiddhi, the annamaya atmosphere was finally cleared,
tyaga enforced on the lower annamaya devatas and dasyam in the general bhava
delivered from the last reserves of liberty. The
Feb 6th. (Tuesday)
Yesterday's siddhi confirmed. Both liberty & prejudgment have ceased; passive activity is perfectly effected. The exactitude of satya-drishti is being effected in the lipi-drishti, subjective perceptions (of the lower vijnanam) and prakamya is being displayed. It is not yet quite exact as applied to physical events. The siddhi of the vani is perfect. The distinguishing faculty in vivek acts frequently & perfectly but without intensity or strong illumination, excluding actual error; where it does not [act],1 there is uncertainty. This is especially with regard to the future (in the adesha and important events at a distance). Proofs of effective siddhi acting on the world at large are increasing, but the
1 MS exact movements are still uncertain and comparatively rare. The rupa is increasing in frequency & richness of content. Later on the Shakti in its downward descent entered a layer of the annamaya Patala which had not yet been coerced by the vijnanam; there was in consequence a disturbance, a cloud of the old sanskaras flying up and obstructing the siddhi. The finality of trikaldrishti seems to have begun.
Feb 7th.
Chiefly occupied with the annamaya disturbance. The sahitya-siddhi successfully invaded poetry, the epic & dramatic styles. The thought is working to establish the inspired instead of the effective as the persistent style of thought expression and to rise from it to absolute inevitability. It does not now sink below the effective. There has been farther trouble about the vani, the anandabuddha being misused; it now tends to be finally replaced by the ananda-mahat. Trikaldrishti is so far advanced that the turns of flight of a butterfly, or a bird can all be predicted during the flight, but there is a difficulty about the prediction of the next movement of an animal in a state of rest. It can be foretold but the action is capricious. Trikaldrishti of things unseen is hampered by diffidence, unless there is a knowledge of the actual occupation in which case the general stages, eg of the progress of cooking, can be told without any material data to go upon, by mere trikaldrishti. There is strong & almost perfect prakamya of inner movements, forces, intentions etc. but not yet of the determining force, movement or action. Visvagati revived in force; frequency of sight but not yet the stability. Sukshma smell has revived its activity, but is infrequent.
Feb 8th
The flight of some score of butterflies & many birds foretold in their turns, only two or three errors due to speculation or tejasic action. Usually siddhi of power & siddhi of knowledge seem to be one[.] Future movement of animals in rest can now be told with some exactitude, but error is easier because of stronger habit of tejasic speculation. Aishwarya & trikaldrishti have not yet been harmonised. Drishti of an eye, prakasha-chhaya-tejas, in the akasha, perfect but momentary, an indication of the richer drishti (dense & developed) perfect but not yet capable of stability. This is already-developing. The vani strongly anandamaya, first of the vijnanamaya ananda, then of the others, reappears full of the Vishnu or Pradyumna personality, taking into it Rudra (Balarama), Shiva (Mahavira) and Aniruddha (Kama). The definite personality of the Master in his personal relations to this Yoga and the Jiva in the Yoga has to develop out of the laya; for Vishnu is the Ishwara who incarnates. The present method of the Yoga is a progressive replacement of buddha bhavas by vijnana & ananda bhavas, and of the lower of these by the higher. The firmness and clearness of the stable rupas is much interfered with [ ]1 by unsteady floating waves of the subtle-gross etheric material of which it is formed; these waves mix with the clear form and blur it by excess of material in the attempt to reinforce its distinctness. Perfect satisfaction has now been given to the Aniruddha element in the Jiva, so far as the Yoga is concerned, by the revelation of the scientific means & steady progress used in the siddhi, but the Balarama element awaits satisfaction. The Mahavira element has also been satisfied by the floods of knowledge that are being poured down, but the Pradyumna element awaits satisfaction. In the Adeshasiddhi there has as yet been no perfect satisfaction even to the Aniruddha element. Lipi (on Sultan's back, chitra formed by the hairs). Satisfaction to Brihaspati, not yet to the other deities. Satisfaction to Bala (due). N. B. Bala is the Titanic force from the Mahat which must eventually conquer & replace Rudra, though conquered by him in the Buddha, because descending into the Buddha he becomes a Daitya disturbing evolution by a premature effort towards perfection. The same is true of all the greater Daityas who are not Rakshasic in temper (Asurim Rakshasincaiva prakritim apaunah). Sahitya siddhi in ordinary poetical forms. Satiety of interest in what is old and familiar, "staleness", is being overcome. Lipi "zoology" indicating a superior light on the science of life forms bringing zoology into harmony with the general satyam and getting rid of materialistic difficulties; immediately after while casually seeking a book to read, I picked up Haeckel, opened at the chapter on Worm forms ancestral to man and had the predicted illumination. Such detailed trikaldrishti is now becoming very frequent.
1 MS it (extraneous) |