Record of Yoga
Record of the Yoga
1913
1st
Sat or Substance is now everywhere vyakta, Tapas is in activity, Ananda emergent, Vijnana in process of organisation. The first day of February has been outwardly a day of retardation, almost of relapse; for the trikaldrishti once more lapsed into a state of murky obscurity shot with light and halflit with erring illuminations, misplaced energy worked more than satya tapas, the body was overtaken by exhaustion or weakness, Ananda failed in sustained intensity. As usual, however, the movement was one of preparation, not of relapse, for the expulsion of these remnants, not a concession to their extant force. The karmasiddhi which seemed to have been once more attacked, emerged perfectly victorious in the immediate surroundings.. S's [Saurin's] interview with the Governor showed that the prakamyavyapti & the aishwarya were acting correctly, the news of the troubles of the opposition movement were still more strikingly in accord with the Will. A failure in the recurring problem was immediately corrected by the Will. The lipi "safety of the S.C." was justified. In other directions of the karma a motion is visible. Although therefore there was no addition or definite increase in the siddhi, the current of preparation was perfectly visible. In addition, the most powerful tests & attacks failed to disturb the samata & shanti which can now be considered as established. The last general shadows of ashanti, duhkha and vishada may now be considered as slain, although momentary touches are sure to recur.
2d.
The Telegrams today contain several fulfilments of the aishwarya & trikaldrishti 1. the appointment of Ijjat Pasha as Commander-in-Chief (lipi); 2. the passing of the Trades Unions Bill without Conservative opposition (aishwarya); 3. the loss of a boat and grounding of a ship, (lipi — more shipwrecks), and the storm & railway accidents in Germany (trikaldrishti); 4. the Nationalist success
at Londonderry; 5. the trend of opinion about the Turkish note in Europe.
The morning began with an effective reorganisation of the trikaldrishti, but an unsuccessful attempt to bring in the strong and effective tejas & tapas disturbed the system, and brought back the unavailing struggle of false tapas to harmonise itself with knowledge & peace; the result was a return of the contradiction of samata, shanti, sukha & prasada, which although unable to possess the system, was able to overcome its outer activity by recurrent touches giving an impression of continuity. As usual, the contrariety started with impatience of asiddhi and was enforced by impatience of asatya. The result of the struggle has been to establish the satya tapas in knowledge; formerly, perfect trikaldrishti was only possible on condition of entire passivity, of a purely inert reception of true suggestions confirmed by the event or sanctioned by the illumination. The movement to introduce an active knowledge has hitherto had a chequered success and, if pushed too far, led always to false tapas and disturbance of truth and peace; but now the active knowledge has asserted its right to conjoint action with passive perception of the data. The elements of a well-organised trikaldrishti are, therefore, all of them present and the organisation will now be finally proceeded with and effected. In this organisation all the elements of error, which have so long troubled the intellect and the faith, will find their justification, for all of them are now revealed as essentially true processes of knowledge which only lead to error because their results are misunderstood by the stumbling and groping faculty of discrimination dignified with the name of reason. The tamasic trikaldrishti, the tejasic volitional, the speculative, the inferential have all their place and portion in intuitive and revelatory knowledge. At the same time satya tapas is being finally established, not in the sense of being finally effective, but in the sense of being either (1) immediately effective or (2) ultimately effective or (3) effective of a force or tendency intended ultimately to modify the present type of action or nature. Thus the sense of failure, error and misuse of energy which used to discourage the Chandibhava and bring back the merely calm or the discouraged passivity, now disappears in its causes and the basic elements of the bhava may be considered well-established, ie sauryam ugrata and yuddhalipsa and even daya ishwarabhavah karmasamarthyam,
although not perfect & all-embracing are at least in established action. The sraddha alone is still deficient and liable, even in some of its efficient parts, to be discouraged.
A fresh siddhi today is the finality of the Krishna-Kali relation in the personality; the personal activity of the Purushottam; the personal script; the personal vani; the personal guidance. The period of intermittent manifestation of guidance passed some time ago, its remnants are now deleted; only the remnants of the indirect guidance remain and these too are to be rapidly deleted, for the indirect guidance itself ceases from today. It has long been only a subordinate part of the guiding activity, always tending to be overruled or dominated in its suggestions, impulses and utterances.
The programme given today (in the morning) and already partly fulfilled, runs:—
1 Ananda, increase and sovereignty of all states and all times
2. Trikaldristi, not yet perfectly arranged, but efficiently organised.
3. Power extended and confirmed.
4. Rupa, lipi, samadhi active and growing.
5. Health emergent again in assimilation and in chakra
6. Saundarya still growing slowly.
7. Fresh proofs of karmasiddhi.
The united action of tapas & trikaldrishti (formerly detrimental to each other) is now established in its harmony, although survivals of the past discord persist. The lipi, a little hampered recently, has recovered its profuse action and easy self-revelation of significance. In the kamananda a double sanyama is developing &, indeed, already active by which a part of the manas activity has detached itself to attend to the sensation of the ananda while the main energy is otherwise concerned. By this movement, which has yet to be perfected, the ananda has been enabled not only to possess, but to become sovereign of the body in both the states of physical activity and of mental abstraction; once this sovereignty is well established and emphasised, only the states of sleep and samadhi remain to be mastered. The state of samadhi is already open to the ananda, but its entrance there is still exceptional.
(Feb 3)
In accordance with the programme Ananda has taken sovereign possession of all states and has been continuous yesterday from the morning when it commenced, throughout the day, prevailed over several attempts to expel it in the evening, the time when it has usually declined, persisted throughout the night every time that the sleep was interrupted, recurred & held the body constantly in moments of samadhi and was often present in sleep. The only defect of the continuity was interruption by sleep and unevenness,— failure of continuous intensity; for twice in the evening it became almost implicit and in sleep it became involved in apparent cessation. Rupa and lipi were both active, & rupa commenced extending its range of stable developed images; the greatest progress, however, was in samadhi which finally triumphed and produced great, complex and continuous images and incidents in profusion, taking possession of dream, which is now passing into swapna-samadhi. Present association hardly occurred at all in a crowded succession of dreams and even present ego, though not entirely absent, became a practically negligible quantity. Only a slight tendency to inconstancy and rapid transition, not amounting to incoherency, marred this rapidly effected perfection. For the first time, the vision of the book with freely legible passages and sentences, became frequent and, if not yet fixedly stable, yet sufficiently stable in its rapid self revelation for whole sentences & even several sentences at a time to be simultaneously read and understood. Ahaituka raudrananda also commenced to manifest more freely & continuously. Trikaldrishti and Power are active in their organised movement. Proofs of karmasiddhi were given, especially the arrival of money in the full sum willed & more than had been probable or expected. There were slight indications of the emergent health and the elimination of positive asaun-darya; here alone the fulfilment was meagre and unconvincing.
3d
Today's first movement has been the development of the authoritative direct guidance of the Master of the Yoga imposing itself on the mind even when there are no data for sraddha and, parallel with this movement, a strengthening of the pure revelatory movement,-independent of data, probability or actual fulfilment,— of the trikaldrishti
and its materials, lipi, prakamya-vyapti and rupa. The purna-brahmadrishti has also been powerfully strengthened and is extruding the old outlook of mere Avidya. Otherwise the morning has been occupied chiefly with the removal of the remnants of certain old activities, eg, expectation, mental insistence, distrust etc. The process is not yet complete.
The rest of the day was occupied with action on the same lines and the removal of expectation & mental insistence was thoroughly tested; the latter has disappeared and is replaced by dhriti and tejas; expectation is inactive, but is not replaced yet by a settled faith, owing to the apparent contradiction given by events to some statements of the Vani which has revived the tendency of distrust. This distrust, however, can only hold its own in details and recur as a doubt with regard to saundarya and Adeshasiddhi. It does not any longer question the Yogasiddhi, but is only doubtful about its immediate incidents or its promised increase of rapidity. In any case samata seems to have been, at last, perfectly established. If so, it is the first fulfilment of the character predicted for the month of February,— a period of perfect completion and faultless organisation. This perfection of samata is subject, however, to an uneven distribution of tejas in the reception of impacts; but a superficial unevenness of ananda is apparently the intention of the siddhi; it is, therefore, not a defect of samata, but, so far as discomfort enters into the lower levels of the unevenly distributed tejas, a defect of shakti which concerns the second chatusthaya — a defect, practically, of bhogasa-marthya. Sahitya was resumed in the afternoon, (the Soul in Art).
The struggle over the health still continues and for the last two evenings there has been feverish heat in the system and a limitation of the pranic energy; utthapana has been practically discontinued. The attempt to establish force in the chakra has failed. On the other hand, there has been no success in the endeavours of the enemy to reintroduce eruption or the affections of cold. Kamananda showed at times an increased intensity working on the body rather than seated in it, but at others was dull and even implicit. Rupa progresses with the old slowness; samadhi did not increase, nor lipi grow in richness. Trikaldrishti & power continued to work accurately; but without intensity or inspiration, & only in details. The day's programme was not fulfilled in the sthula.
4th.
Telegrams — The Karachi bomb is now denounced as an informer's hoax; naturally, it is not admitted to be an unsuccessful police fraud. Curiously enough, the prakamya which two days before the find suggested the existence of a plot against Lord Sydenham, still persists, though in a vaguer form. A farther case of marine accident reported today.
Lipi — eighth — suggesting Saturday Feb 8th as a decisive day, both for the yogasiddhi and for the karmasiddhi. Some decisive action or news in the Balkans is also suggested, as well as something in the matter of equipment. Today, Tuesday, has already been given as decisive for the immediate movement of the Yoga.
The second chatusthaya is now being arranged by the harmony of the dasya, tejas and general sraddha, (tapas, tejas, prakasha), but the uncertainty of the trikaldrishti continues and prevents assured sraddha in details of time, place & circumstance.
Strong persistence of fever, mainly in the sukshmadeha, but with fluctuating effects on the sthula, was the principal feature of the day. No change was made as to food, bathing etc, nor was physical exertion altogether suspended. The assimilative process continued in spite of the sanskaras that attempted to destroy it. Attempts were made to restore the old symptomatic affections under cover of the fever, but hitherto they have failed. Neither could any impression be produced on the clear working of the brain nor was literary work prevented. The general sraddha & tejas stood firm and continued to grow in spite of the adverse experience. The activity of the vijnana and the utthapana chiefly suffered. Trikaldrishti was strongly obscured although it continued to act along with aishwarya in ordinary details. Ananda is not affected; there is ananda in the sensations of the fever. Samata is perfect.
Kamananda got rid of the tendency to fall into the implicit state. It subsides now at its lowest to a subdued ananda bordering on the implicit, but usually well manifest out of which the normal intensity emerges. Samadhi is now well established in variety, frequency and brief continued activity of scenes and images. Communication with the manasic world in the jagrat is now occurring; formerly there was drishti only of the pranajagat and the subtle Bhu.
Feb 5th.
Another shipwreck; the resumption of hostilities in the Balkans; the insufficient pressure of the Powers on the belligerents; the attitude of the Porte; the Roumano-Bulgarian tension continued; the police notification to the inhabitants of Delhi, are all indicative today either of successful aishwarya or correct trikaldrishti.
(6th Feb)
Another day of strong attack, but the health succeeded in expelling the impure heat in the system; during the night the attack succeeded in impressing itself on the throat in a sensation, never quite determinate, but often strong, of sore throat; this was thrown off; returned in the morning of the 6th, was thrown off again, although dahi was freely eaten; but the remnants still persist in returning. It has become perfectly clear that all these are false illness, formulated in symptom and not in root in the sukshma body and thence pressed upon the sthula; but it is also clear that the sthula body is still insecure against these attacks. Always, the movement is to repeat the last fragments of the last ailments that were left unexpelled when the final movement of the siddhi began. Always, therefore, it is an attempt to keep in activity the almost dead physical sanskaras, the grooves of imperfect movement to which the body was finally accustomed.
Feb 6th. Thursday.
These two days have been of an old type long discontinued, in which the siddhi has been suspended almost entirely in all its imperfect parts and only those allowed to progress in which the attack could make no impression. In the present instance, it is the samata shanti sukha prasada which have stood a continued and violent test and emerged, as far as can be seen, entirely perfected. Shadows have fallen on the last two without being able to [affect]1 them substantially. Tejas of the nature of dhairyam and tapas of the Mahasaraswati type have also remained unaffected; there has been no sinking back into tamasic udasinata, although movements in that direction were attempted. Sraddha in the eventual Yoga-siddhi has remained substantially unaffected, in spite of shadows, except that strong doubts have assailed the faith in the saundarya, the one member of the four
1 MS effect
chatusthayas for which there is as yet very meagre justification. On the other hand the Mahakali tapas has sunk into inactivity, after one strong battle in which it prevailed temporarily over the strongest resistance to the aishwarya. The vijnana siddhi has been pale and fitful; physical siddhi heavily attacked and for the most part interrupted, even the kamananda sinking back into the implicit state from which the others fluctuatingly manifested. Sraddha in the adeshasid-dhi and the rapidity of the yogasiddhi sank to the lowest terms now possible to the general faith.
7th Friday —
Today the mists have begun to clear and show an advance,— principally, towards the final removal of the false tejas & tamas in the knowledge which though expelled from the system still besiege it from the environment and occupy the outgoing and incoming paths of the thought perception. If the mind can be got to reject these false visitors, then there is a source of knowledge independent of all data which gives automatically the truth. That which learns from data, is also misled by data; this wrong suggestion of data has been for some time the besetting obstacle to the completion of the trikaldrishti & jnana, the strong refuge of outgoing error. The Personality of the Master is now occupying the life in place of the more general personality of the Saguna Brahman. It is no longer Ishwara or Bhagawan only, but Srikrishna-Narayana. At present, however, it is only in the personal relations with the Master of the Yoga that the substitution has been established..
During the rest of the day, the parts of the Yoga which had been clouded, reemerged in full strength, with the exception of Rupa and Samadhi which did not yet manifest their full former strength. There are signs, however, in the swapna and jagrat samadhi of a more perfect manifestation approaching.
Lipi — 8-9 27th February. 12.
8th February.
Passing of the Trades Union Bill in the Lords (Trikaldrishti & Aishwarya). Bulgarian attack in Gallipoli & Turkish retreat (Trikaldrishti, but contrary to Aishwarya). Withdrawal of charge against two accused in Wari Arms Act Case (Trikaldrishti of Inference etc)[.]
The tejas, tapas, prakasha united acted in harmony this morning so that the perfect knowledge of trikaldrishti, exampled once before while watching the movements of the ants on the wall, reemerged and applied itself to all surrounding movements, thoughts & feelings. This was in a state of comparative passivity. When the active tejas once more emerged, there was some disturbance by the volitional suggestions, but this action was feeble and the prakasha soon readjusted itself. With regard to distant movements, etc, the old incertitude still continues.
Yesterday, another signal proof of the power of Will to alter the forms of the body, was finally proved. The left undercurve of the foot, which was at first non-existent, that side being flat, and afterwards very slight, is now deep and declared, and by a test was found to be at least three times what it had been at the last time of testing. Similar proof has been recently given in the line of the waist, but this is not yet so striking and decisive. This success, after a long and obstinate resistance, justifies sraddha, not only in the saundarya, but in the ultimate emergence of the Adesha siddhi and the equipment; the justifiable doubt is about the extent of fulfilment and the timeliness.
In the afternoon exceeding[ly] brilliant swapnasamadhi at a great depth of dream-trance repeatedly occurred; the rupas were of the fleeting kind, but stable for two or three seconds, instead of, as usual, fleeting in the moment of appearance. At night also swapna-samadhi was rich and various at a great depth and perfectly stable scenes of entire vividness were at last developed, instead of the vivid stability of shifting panorama and dim stability which were formerly the highest attainment. The fleeting still predominates over the stable, the dim or pale over the vivid; but the disproportion is decreasing[.] Organisation, also, has not progressed and dream is once more imperfectly coherent.
Kamananda recovered intensity and confirmed the permanent stability of the subdued ananda. From today the intensity has become as natural and sustained in standing and walking as in the sitting and recumbent positions and is hardly less in pitch; but the abstraction of the attention has still the power of suspending the intense ananda. The movement now is to a greater continuity of the intense ananda.
Trikaldrishti grows in normal perfection of detail; but the other
siddhis are still busy confirming their hold on the akash. Karmasiddhi has been thoroughly confirmed today in one direction by the retirement of the Pulinda into S's karmadeha and outer swabhava; the chief obstacle in the house is therefore removed. The action of the tejas in physical pressure as a means of pushing the siddhi is removed, definitely, & everywhere the pure action of the Will on the akasha has been substituted. The second proof of the increasing saundarya is now more definite. A third is preparing, but still indefinite.
9th February.
Today is marked mainly by the continuation of the movements of the eighth; development of the Krishna Kali relation, progress of the instruments of knowledge, a more general force of the Powers, a more settled action of the rupadrishti, a finally secure and easy action in the akash of the lipi, Kamananda constant in the intense or subdued forms throughout the day and part of the night,— though in the evening almost implicit,— and more frequent & powerful in the state of samadhi, slow progress of the swapnasamadhi, the physical siddhi struggling with the remnants of asiddhi which intend to return or persist, maintenance of the karmasiddhi. Except in the lipi nothing assuredly final and definite.
10th & 11th.
Days of crisis & transition, intended chiefly for the exclusion of the remnants of false tapas in the lipsa and the full replacement of the Aniruddha bhava by the Balaram-Aniruddha in the Master of the Yoga. Kamananda now possesses the whole day in the subdued form with the intense rising out of it; it is discontinued at night.
12th February. Wednesday.
The Balaram-Aniruddha Bhava suffused with Pradyumna and based on concealed Maheshwara now governs the Yoga; but in the Prakriti. the Maheshwara bhava is not yet concealed. In neither is there as yet a very powerful energy of the Balarama or Mahakali bhava. The vijnana has recovered its elasticity, the knowledge & sight of the sukshma world is increasing and the kamananda grows in intensity.
This movement continued throughout the day, ceased in the
evening. The movement is towards the purification of error out of the trikaldrishti & aishwarya and dream, incoherence & insufficiency out of the samadhi. But the resistance in the akasha is still strong enough to prevent an unhampered rapidity of improvement. Health improves & grows stronger, yet the abnormal symptomatic affections, which have no longer any coherence or raison d'etre, still recur or cling. Adhogati is persistent & prevents the established utthapana from frequently manifesting. Saundarya is still limited to its one or two imperfect details. Karmasiddhi develops, but slowly & against a considerable obstruction.
13th February. Thursday.
A day of uncertain development. Swapna samadhi is slowly becoming more purposeful and developing a better organisation.
14th February. Friday.
Trikaldrishti improved and became normally free from the old sources of error except in matters of exact detail. Health strongly attacked.
15th February. Saturday.
[No entry]
Record of Yoga —
There has been a gap of nearly two months in the record due to an attack of pronounced asiddhi, which lasted from the middle of February till late in March and seemed to reverse much that had already been accomplished and recorded. The asiddhi was mostly physical in its nature, but [accompanied]1 also with entire interruption and partial reversal in some of the other siddhis, a general tamasic prostration and ill-health. The one positive result has been to confirm the removal of rajasic tejas in all but a feeble shadow of its old material tendencies.
April 1st
The first chatusthaya is now beyond the danger of successful attack except in the positive samata; a few touches of asamata & ashanti come occasionally, but soon die away. The second chatusthaya is feeble and ill-organised owing to the trivial nature of the siddhi and the failure of everything which would strikingly prove the Adesha. There is a general action of the vijnana, but it is not yet extricated from falsehood and uncertainty, so that all that can be done is to watch results & see whether the perception is a truth or a misapplication. Rupadrishti is of the feeblest & samadhi fails to advance. Physical siddhi is only fragmentary & its progress successfully resisted. The sixth chatusthaya is present, but only when the attention is attracted to the Brahman. The fifth chatusthaya is also fragmentary and mingled with ill-success.
There has been a great activity of the poetical power which has acquired rapidity accompanied with forceful & effective inspiration, but not always with inevitable & illuminating inspiration. The attempt is now to maintain the invariability of the illuminated & inspired inevitability without diminishing the rapidity. This is in epic poetry[.] The foundations of a rapid & sure inevitability are being laid in other literary powers. Equipment (bare) for three months has been effected.
The two great disappointments of the aishwarya have been the
1 MS accompanished
fall of Janina & Adrianople & the outrages in Bengal; the aishwarya has failed to avoid these disasters. In Albania the line of the Aishwarya has been followed, but not in every respect, eg Djakov[ic]a seems to be lost to Albania. The continued frequency of great calamities confirms the trikaldrishti. In small matters trikaldrishti is now very usually correct, but limited in its range. Time, place & order of circumstance, oftener right than before have still the anrita tendency very pronounced. All the parts of knowledge in the third chatusthaya are in action, but they are neither perfect, vigorous, fruitful nor organised.
Power now acts frequently, but is much resisted. Effectiveness in religious & moral influence is frequent & steady, but imperfect. So political siddhi, but more in the world at large than in India.
April 12th.
After the note on the 1st the diary was discontinued owing to the uncertainties in which the siddhi was still enveloped. All that has happened in the last few days confirms the view then taken; the stage is one of partial and combated efficiency. Yet there are proofs of advance. Eg On the 8th night a swelling on the ankle & foot began, in the morning the whole of the left foot was attacked & it did not seem as if a speedy cure were possible. It was, however, indicated in the thought that it was merely an effect of impure rasa and not the disease common in these parts,2 would show no improvement during the day, would begin to go on the morrow and practically be got rid of the day after, but the remnants would be left. This prediction was fulfilled to the letter. Moreover, the swelling healed exactly as the will was applied, the part most insisted on improving first, the others more slowly.
The great difficulty is the resistance in the physical akasha, first to the effective activity and, secondly, to the unmixed activity of the vijnana. If the mixture of the old intellectual activity can be got rid of, the effective vijnanamaya activity can be assured more rapidly. It is towards this end that the Power is now working. The immediate ends proposed are Brahman, Ananda external and internal, Arogya, effective Image in waking state & sleep and effective Trikaldrishti.
2 Filariasis (elephantiasis). endemic even now in Pondicherry.
The whole activity of the Yoga is being reconstituted. The rupas of all kinds appear though fitfully & with insufficient stability & frequency, in the waking state, & insufficient stability & continuity in sleep. The Brahmadrishti is now complete & less frequently forgotten & never lost. Kamananda, which had almost faded out, is reviving. The resistance in all directions still continues.
The stable progress of the siddhi has been now established against the backward and downward tendencies; effects long produced fragmentarily and [in]securely are now firm and inalterable. Rapidity supervenes on the stability, but freedom from attack, superiority to resistance has yet to be effected.
The third or vijnana-chatusthaya has now been well planted in the soil of the lower kingdoms of the being. Their contradictions have still to be excluded, their defects corrected, their force strengthened and their range extended. The fourth or physical siddhi, long the subject of serious doubt, is now commenced in all its parts and in some of them appears to be firmly rooted. The third can now be left to develop; the fourth and fifth alone still present serious difficulties, admit of prolonged & sometimes effective resistance and demand some struggle.
Suggestions.
Today is the last day of the negative movements; from tomorrow pure progress commences. That change has to be prepared & completed this afternoon and evening.
[Here a quarter of a page left blank.]
21st May.
As is not unusual when a suggestion of strong and swift progress is made, the fulfilment, at first apparently complete, is interrupted by as powerful an opposite movement of non-fulfilment as the state of the siddhi will permit. The principle of pure progress is the perception of the end which all apparently adverse circumstances are intended to serve and the immediate conversion of the negative into a positive movement. Successfully established till 3 pm yesterday, it was then suddenly reversed and a negative movement induced of an obstinacy and completeness such as has been absent from the siddhi since last March.. The object of the reverse was to get rid of the remnants of tejasic suggestion (asha, desire, over-stress, effort,) which still persist in the mental environment.
All the vijnana siddhis are now permanently active and effective, but with defects and limitations & subject to the continued mental activity of mixed truth & falsehood which is still successfully maintained
in the mental environment by the opposing tendencies of Prakriti and successfully thrust upon the mind in the form of suggestions. The rupa & samadhi formerly deficient have now a petty but sufficient regular fertility, which can be rapidly enlarged & eventually perfected. They still lack some of their old felicities, but when these return, they will no longer be fitful, uncertainly held & willed as formerly, but natural, spontaneous and a permanent possession. The rupas are principally embarrassed by the persistence of a few dominant images which shut out the others or replace them when they attempt to manifest. Another difficulty is the resistance obstinately offered to the emergence from the prana akasha of the perfect, as distinguished from the representative images.
In the physical siddhi, Ananda is the most advanced. The vishayanandas of the senses are all perfected in type, seldom contradicted, but as yet insufficient in intensity, except in the taste, where even it is uneven. The higher mental anandas are all present (prema, chidghana, shuddha), but as yet imperfectly active. Ahaituka ananda is constant in shanti, but not yet in active santosha. The sahaituka sharira anandas are established and growing; the ahaituka manifest but infrequent. Ahaituka kamananda is alone well-established, and awakes whenever recalled, but is still too much a matter of the will and not a self-acting dharma of the body. It can manifest now in any state, jagrat or samadhistha. Thirst has almost disappeared, though it made an appearance for two or three days, mostly in a suppressed form; but does not now occur even in the unusual heat of this summer. Hunger makes its appearance fitfully and is never intense & seldom prolonged; it is being rapidly replaced by hungerless bhojana-nanda. Heat & cold are still slightly effective on the body. Pain has turned into some form of ananda except in extreme touches, eg burning by fire, blows touching the bone, etc; but here it is only the immediate contact that is painful, the after effect is always ananda-maya; in some touches, eg mosquito bite the habit of discomfort still continues, but is now occasional and not a dharma of the body. Pain of events is the one asamata of mind still persisting & then only as asamata of failure; this too is occasional, largely artificial and no longer a dharma of the mind.
Arogya is troubled now only by the vicissitudes of the visrishti-visarjana which have much diminished and by the inefficiency of
vajra. The solid visrishti takes place now irregularly after five days or three or more than five; it was preceded & is still accompanied or followed usually by some action of excessive tejas in the jala bhuta; but this is rapidly diminishing. Occasional trouble of vayavya or taijasa jala has been frequent, but seems now to be moving towards elimination. Jalavisrishti showed recently a tendency towards rapid diminution & even disappearance; at present it is again restored, but has no longer its former force and abundance. Touches of eruption and fragments of phlegmatism (sneezing etc) still subsist, but are effete and cannot materialise into roga.
Utthapana increases rapidly in force during this month. The arms can maintain themselves now for two hours & more without strain or reaction in the vertical position supine; for two hours & more with some but not an effective strain in the vertical position, sitting; only the horizontal position is yet unconquered. In the rest of the body the Shakti now aims at eliminating strain without excessive tapasya.
Saundarya has definitely begun, but the Will Power cannot alter the lines of the body except by a slow & tedious process & the bone still resists alteration of status; still the figure has definitely changed, & in the colour, hair, feet, etc there are slight but effective alterations. Some of the signs of old age, eg grey hairs, although no longer visibly increasing, still resist ejection.
The other chatusthayas have all been commenced, but the fifth is as yet active only in slow movements and petty degrees.
[June 1913]
|
Trikaldrishti — Aishwarya, ishita, vashita.. Drishti, samadhi.
|
|
accomplished, but subject to suspension and imperfect in arrangement, uncertain also in incidence & limited in penetration and force. |
Ananda —
accomplished, but uncertain in continuity, insufficient in intensity.
Arogya —
unaccomplished, but on the verge of accomplishment.
Utthapana
unaccomplished, but in progress.
Saundarya,
feebly begun.
Krishna Kali
Accomplished, but not always nor perfectly manifest.
Karma
Commenced, but in its infancy and much obstructed
Kama
Embryonic.
Brahman.
Founded in all its parts, perfect only in sarvam & part of anan-tam[,] easily obscured in Ananda, less easily in jnana, inefficient in ananta tapas
First Chatushthaya.
Complete; subject to occasional successful attack.
Second Chatusthaya
Complete, but imperfect in sraddha,— deficient in tejas, veiled
in attahasya. Liable to eclipse & obscuration
| Shuddhi |
incomplete in body, almost complete in vijnana. |
|
| Mukti | complete, except for relics of egoism in the environment. | |
| Bhukti | complete, but easily obscured. | |
| Siddhi | imperfect in all its parts. |
All subject to obscuration & temporary invasion by their opposites.
June 4th 1913.
J[une ...] to 12th
[1.] The defects of the first chatusthaya to [be eliminated]1 with finality — ie to be no longer recurrent. Ineffective touches may yet come.
2. The defects of the second chatusthaya to disappear by the perfection of dasya & sraddha & jnana (including general trikaldrishti). Invasion still possible.
3. Jnana to be finally active without obstruction or suspension in thought, trikaldrishti & prakamyavyapti, but not yet perfect in range & penetration
4 Aishwarya, ishita, vashita to become general, though still limited & subject to breach & obstruction
5. Samadhi to be delivered from obstruction, though not yet perfectly grasped.
6. Ananda to be continuous, arogya & utthapana strengthened; saundarya will still be obstructed.
7. Karma & kama to develop a greater & less occasional power & action. KrishnaKali to increase.
8. The rest to progress to a less obstructed perfection
June 5th
Morning
Thought, trikaldrishti, telepathy to be cleared of their obstructions
1 MS mutilated; words within brackets partly or wholly lost and not certain.
& impurities. Aishwarya to spread. Samadhi to be arranged. Begun.
Ananda to increase, utthapana recommence. Done
Karma. Begun.
The daiva karma is coming to a head in the house; there; but not in other places, where it has still to be enforced. It will take another fortnight for it to come entirely to a head here & there, a month for it to become sufficiently forceful outside. Daiva first, kriti next, sahitya third, kama fourth.
June 6th.
Thought, trikaldrishti, telepathy to be farther cleared. Aishwarya to spread & strengthen. Samadhi to increase in force. Done
Rupadrishti to grow in clearness & stability. Not evident.
Ananda to increase. Utthapana to grow in anima. Done
Karma to grow in force. Not evident, except in sahitya.
The attempt to establish the more ugra tejas has failed, owing to error of the vani and script — the latter in the prediction of the rupadrishti, in which there was no result corresponding to the prediction —
June 7th
The same to continue. Partly fulfilled
Ananda, utthapana & arogya to grow. Fulfilled
Karma to strengthen. Not evident
Arogya suffered a violent break in the digestion; increased in another direction. Aishwarya now works from the centre of things & when it gets hold of the object can direct its movements against resistance. Samata & the general sraddha (in Yogasiddhi) are now strong & resist assault, except for certain tendencies of depression under strong pressure of asiddhi. Tejas exceeding dhriti has failed to
effect its footing — the power & fulfilment are still insufficient, & the objective pressure still too successfully] hostile.
June 8th.
Ananda & utthapana to grow steadily; arogya with more resistance.
Karma to strengthen against resistance.
The vijnana chatusthaya to undergo a slight obscuration, before it emerges strengthened.
Today to be especially marked by physical siddhi & samadhi.
This is programme, not prediction. If not fulfilled today, it must be fulfilled subsequently, but in this the Shakti must persist till fulfilment —
Money to arrive in this month, beyond what is expected, in this month also all actual impediments to the kriti are to be cleared away. From the next week the wider movement is to begin — ie from the 8th to the fifteenth.
June 9th
Utthapana in leg, horizontal position, lying, 15 minutes (on 8th 10 & before 5), anima much stronger, but sharp strain on one muscle or sinew[.] In arms, horizontal position, one hour with relief by change of position; ananima still a little heavy at shoulder & near elbow (formerly 15 minutes or half an hour, though capable of hour).
Ananda, the same, but habits of time & circumstance eliminated; only habit of fluctuation & discontinuity obstructs.
Arogya gaining in k. [kamic] centre, but still resisted; troubled by artificial jalamay tejas in assimilation.
Saundarya only in increased curling of hair & apparently mukhasri. Falling of hair still profuse.
Vijnanasiddhi obscured & resisted; lipi & rupa rare; swapnasamadhi progresses.
The same programme; but this time final reemergence of thought processes & perfected trikaldrishti; also lipi.
June 10th
Thought process reemerged, but not yet lipi or perfected trikaldrishti. Utthapana was quiescent, ananda dull, physical shakti much depressed, also arogya. In the thought of trikaldrishti, the vigour of false tejasic suggestion seems temporarily to have revived. Only the samata retains its undiminished strength.
It is evident now that the trikaldrishti is reemergent in its more perfect form, especially in prakamyavyapti, but the determinative trikaldrishti is still uncertain and too narrow even when it acts certainly, fastening on one circumstance rather than embracing the whole.
Today rupadrishti will reemerge & move henceforward irresistibly towards perfection. The siddhis of power also recover their force from today & the samadhi moves forward.
June 11th
A day of baffled aiswary asiddhi & mixed tejas & depression of tejas & sraddha. Departure of Shatrughna. Ananda tends to be continuous in manifestation, but failed at night. Rupadrishti reemerged & lipi became freer. No evident progress in samadhi. The siddhis of power acted in small things with partial effectiveness, but failed in great. No definite progress of utthapana or arogya.
June 12th
Dasya of the body to be emphasised, sraddha & tejas restored, knowledge perfected in circumstance and samadhi with rupadrishti strengthened. Aishwarya etc to become more effective.
Ananda to maintain its continuity, arogya & utthapana to justify the promise of increase, saundarya to begin definitely its march forward.
Karma chatusthaya to begin with greater power.
June 13th
As predicted, a day of relapse.
Results.
1. The defects of the first chatusthaya still recur in touches, transient or [lingering],2 effective for trouble, not effective for destruction of the siddhi or able to reach the centre of the being.
2. Tejas established, but for a time almost entirely breached & reduced to dhriti. Sraddha broken.
3. Jnana etc obstructed & suspended, but not entirely
4. Aishwarya powers momentarily breached
5 Samadhi obstructed; developing rupadrishti entirely suspended in jagrat.
6. Ananda reduced to the matrix condition in continuity with occasional manifestation of subdued intensity.
7. Arogya resisted & strong relapse in assimilative process; utthapana slowly develops.
8. Fifth chatusthaya suspended.
June 14th
Since last evening struggle of siddhi to reemerge. Strong tamas & scepticism of rapidity & of adeshasiddhi. Remnants of depression. Still it is apparent that behind the veil knowledge & power are increasing in force. There is no such appearance with regard to samadhi. Strong physical lassitude, revival of thirst, some discomfort.
14th to 23d
Restoration of the siddhi by the evening.
Tejas, jnana, shakti to be perfected. (Partly fulfilled)
Samadhi to be cured of its defects. d[itt]o
Completion of secondary utthapana in type; continuity with intensity of ananda; new phase of arogya. d[itt]o
Saundarya to make its first strong progress. d[itt]o
Fifth & sixth chatusthayas to be prepared in perfection. d[itt]o
2 MS lingerings
June 15th
The siddhi partially restored after a prolonged struggle. Process since yesterday afternoon.
Defects.
Tejas not so strong & selfconfident as before the break.
Sraddha in siddhi but not in rapidity or adesha.
Thought still besieged & normal trikaldrishti yet imperfect & uncertain in circumstance.
Power sometimes perfect in force & accuracy, at others resisted or baffled.
Samadhi still confused & rupadrishti ineffective.
Ananda moving towards continuity in a greater intensity.
Arogya, resisted, but growing very slowly.
Utthapana inactive awaiting restoration of bodily energy.
15th. 16th
1. Trikaldrishti & aiswarya both perfect in circumstance will develop & extrude gradually but rapidly the tendency to tejasic & tamasic misplacement.
2. Tejas & sraddha will return.
3. The natural vangmaya thought will resume its normal action.
4. The tendency to rupadrishti will be strengthened, samadhi become more effective[.]
5. Ananda will grow in intense continuity, action of utthapana reemerge, bodily energy be restored, arogya be better confirmed.
6. The tendency to saundarya will show farther signs of strength.
June 16 —
1-4 & prediction of ananda confirmed by the actuality (15th), the rest not evident or even contrary. They are to be fulfilled today.
Vani, script & vangmaya have all been, apparently, delivered from the siege of their intrusive manomaya shadows. Only perception of actuality is still pursued by false suggestion of actuality. There is a strong & hitherto effective struggle to prevent Jnanam & Anandam Brahman from becoming the normal state of the consciousness. Henceforth this must be the object of the subjective siddhi. The Sarvam Brahman is already well-founded but must gain in power,
depth, intensity & variety.
June 17th
The programme has been perfectly fulfilled. Lipi is now master of its akasha; rupadrishti is reemergent & needs only the union of a normal stability & clearness in all forms to be perfect. Jagrat samadhi (antardrishta) is still obstructed, but the swapnasamadhi is perfect in all but long continuity; it possesses now in thought, vishayas & even lipi an ordinary coherence & continuity.
Ananda is once more apparent in samadhi, & sleep alone has the power to effect its discontinuance.
The other physical siddhis are still obstructed, though slowly tending to prevail.
June 17th
1. Trikaldrishti & ordinary aishwarya to conclude their struggle with the tejasic misplacement.
2. Tejas & sraddha to be delivered from their reason for occasional & partial discouragement.
3. The vangmaya to effect normality of the inspired & illuminated inevitability.
4. Rupadrishti in bahirdarshi jagrat to overcome its last barrier
5. Samadhi to proceed in coherence & continuity.
6 Increase of telepathy & vyapti
7. Ananda to get a more perfect hold on the body
8. Arogya to assert its superiority to resistance
9. Utthapana to quell the defect of anima in the arms & legs
10. Saundarya to persist in its advance
11. Kama to be well prepared in the body.
12. Anandam Brahma to become normal.
Results.
1. There is no longer any struggle. The tejasic placement is more & more justifying itself and ceasing to be a misplacement, although still frequently a misinterpreted placement. A deeper trikaldrishti independent of all data or of concentration on the object is now becoming normal without extruding the established trikaldrishti
which perceives the subjective & objective data, watches the object & selects beforehand the action or result.
2. With the tejasic misplacement the reason for discouragement has disappeared. The sraddha is not complete, but so far as it extends, is untroubled & the tejas is as strong as the basis of sraddha will bear, but tends still to lapse from chanda into dhira or saumya tejas.
3. The inspired & illuminated inevitability is now the normal tendency of the vangmaya, but not yet frequent or invariable. The annamaya brain still feels unwilling to bear the energy of this higher vangmaya.
4 Rupa in [bahirdarshi]3 is still obstructed. Clear forms of some stability are beginning to reappear, but the movement is still crude.
5. Coherence & continuity are now much stronger in the samadhi; several groups of circumstances are observed, however, there is little concentration on the single group or object as yet.
6. Telepathy & vyapti are assuming a larger activity.
7. Ananda of great intensity took hold, but this as yet is little prolonged; the continuity was less evident.
8. Arogya is becoming more imperative & selfassured; decisive results are yet awaited.
9. Utthapana in the legs (both simultaneously, lying) for an hour, with but slight defect of anima; it might have been continued considerably longer. Laghima very strong; mahima strong, but affected by subjective weakness in the prana. Utthapana of arms, horizontal position, only 20 minutes & much afflicted by ananima. Power in waist yet weak, but improving.
10. Saundarya; no decisive proof of advance.
11. Preparation of kama in the body begun.
12. Anandam Brahman is now normal when smrita, and subjective bhukti is established. Certain specific defects of indriya bhukti have revived, but there is an increase of bhogasamarthya in the body.
In addition, dasya (subjective) is now much more complete; the guidance of the Master being from this day imperative.
3 MS bahirdarsha
June 18 —
Yesterday's fulfilment was defective only in rupa & in saundarya. The programme has to be more perfectly fulfilled today.
—
Communications
1. Telepathy is becoming more common & distinct.
2. Rupa emerged with some forms, but still with only an initial stability[.]
3. Intense ananda more continuous.
4. Utthapana of arms (horizontal position) one hour, almost perfect in right arm, heavily resisted in the left.
June 19 —
Programme
1 Receptive Telepathy of thought
2. Rupadrishti — medial stability; not yet full range.
3. Samadhi — jagrat.
—
4. Ananda, intense & recurrent; continuous when recurrent
5. Utthapana, legs in horizontal position.
6. Arogya,— incomplete.
—
7. Karma — successes.
Results.
The programme was hardly fulfilled at all except in 1. Rupadrishti was again obstructed, although inferior images appeared, rarely with any stability, & superior, rare also, without stability. Jagrat samadhi increased only in sukshma sparsha. Ananda was subdued & occasional, not continuous till the evening & then only for a time. Utthapana of the legs, horizontal, was effected with difficulty for 15 minutes. Arogya of assimilation was not pronounced & the karmic successes were slight. On the other hand trikaldrishti & aishwarya progressed,— especially telepathy. Articulate thought in the inevitable form was powerfully resumed.
June 20.
Results.
1. Aishwarya largely ineffective; trikaldrishti good, but not faultless, telepathy developing.
2. Samadhi steadily progresses in coherence & continuity of scene.
3. Rupadrishti still emergent & obstructed.
4. Vangmaya more frequent.
5 Cessation of straining in tejas, subjective ananda more undisturbed. Lilamaya upalabdhi stronger.
6. Arogya stronger; utthapana of neck, 50 minutes, with variations of pure utthapana & muscular strain; utthapana of legs, horizontal, reclined, 45 minutes, the last ten with difficulty because of the return of muscular strain.
7. Karmic success resisted & baffled.
June 21.
1. Aishwarya again partially effective, mainly through the Prak-riti; trikaldrishti good in the broad result, but wanting in certainty, inspiration & ananda; occasionally perfect in circumstance, but with the same defects.
2. Rupadrishti slightly emergent; samadhi without definite progress.
3. Vangmaya still resisted & interrupted; imperfect in vak.
4. Ananda, subjective, depressed by depressed sraddha.
5. Utthapana of left arm, half an hour, ananima still heavy but no longer the painful pressure from above on the muscles of the shoulder & elbow. Utthapana of neck, (sitting in armchair) 11/2 hour. Some pressure of ananima but mainly at the end.
6. Arogya feeble; restoring itself after a collapse (in the morning) under exceptional circumstances. The same with physical ananda.
7. Some signs of Karmic success.
8. Saundarya — Improvement of hue in the leg (below the knee where it was blackish & clumsily glossy). Whiteness of teeth (especially lower row) with some relics of yellowness. This latter siddhi, once almost effected, had for a long time past retrograded & obstinately resisted the aishwarya.
June 22
1. Trikaldrishti & Aishwarya recovering force, rupadrishti slightly emergent, swapna coherent..
2. Vangmaya reached the pure inevitability & was well associated with perceptive thought. Initial vangmaya of trikaldrishti
3. Ananda almost in abeyance, utthapana likewise, arogya of penultimate chakra recovering force
4. Manifestation of personality by the Master of the Yoga.
June 23
Trikaldrishti steadily improving in detail, but troubled by uncertainty & a shifting stress. Aishwarya normally active & then entirely denied. Rupadrishti still emergent, but not victorious. [Physical]4 siddhi almost dormant, but still small signs of a tendency to progress.
June 24th
Strong perception of imperfections of the siddhi. Complete arrestation of progress. Only the old siddhis continue, often in their inferior parts, eg rupa & lipi, ananda etc. Recoil in saundarya. Slow progress in sixth
June 27th —
Strong asiddhi in the morning, of first & second chatusthayas (sukha, sraddha especially). Arrested progress elsewhere.
A sudden finality in parts of the siddhi.
1. Subjective ananda; ahaituka alone was prominent before in the permanent constitution of the Ananda, prema, chidghana & shuddha are now firmly established on the ahaituka as a basis, and the whole subjective ananda stands in a saumya permanence with moments of intensity. Touches of the nirananda & tamasic depression seek to arrive, but are ineffective & at once repelled by the jnana.
2. Personality & personal relation of the Master with Anandava-ni & dasya; perfect guidance of the Yoga.
3. Immediate understanding of lipi & rupa,— not yet proof of their unvarying truth.
4. Complete sukham & atmaprasada; ananda of passivity.
4 MS physically
5. Normal activity of right perceptive thought (jnana, not yet trikaldrishti).
Besides these siddhis rupa is slowly developing & arrangement of prakamya vyapti as a basis of pure vijnanamaya trikaldrishti is approaching completion. Meanwhile vijnanadrishti is increasing in its intervention as a guide & arbiter of the mental perceptions in trika-ladrishti. Vishaya bhoga is becoming more active & has regained its old relative perfection.
June 28th
[No entry]
June 16th
Morning
Everything must be known; it is not enough to reject a falsehood, the truth from which it starts and which it veils must be perceived and put in its place & proper relation to other truths of tendency, potentiality or actuality.
Satiety is attempting to reassert its old jurisdiction over the pranic system. After a short struggle the attempt will be discomfited.
The aishwarya must be used with greater confidence & a more sovereign force,— with sraddha, tejas & ishwarabhava. It is now bound always to produce an effect, though not always the entire or the accurate effect intended. There need be no regard, in using aishwarya, for the contradictory suggestions of the knowledge, since immediate failure in actuality may be intended by the Master as a step towards subsequent mastery.
The prediction about satiety has already been fulfilled in the particular instance at issue, but there must now be effected a general security in the siddhi. The satiety of struggle & failure which has long possessed the psychic prana must be expelled absolutely. Until it is expelled, struggle & failure will continue.
Aishwarya perfect in circumstance is now acting, although limited & besieged by the imperfection.
The right movement in the subjective siddhi has now been assured; but in action also there must be the right movement dependent entirely on dasya to the guidance, tapas & supreme pravritti. There must be no questioning or resistance.
The free & seated action, ordinarily effective even in detailed circumstance, of the trikaldrishti and aishwarya is now a thing permanent and ineffrangible. It must now become invariably effective & not only free but comprehensive. For this object it is necessary that the telepathy of thought & action should be developed & perfected.
The siddhi of aishwarya must now effect the rupadrishti & samadhi, and then attack more exclusively the physical siddhi with a part of its action on the karma & kama. Till then the ishita will take charge for the most part of the fourth & fifth chatusthayas.
There has been no definite progress in the afternoon. The power
& light fell into a state of subintense normality. Kamananda is now continuous, except at night, but at a lower level of intensity than yesterday. The effusion of the beard has been resumed after a very long period.
Sortilege.
And let them be for lights in the firmament of the heaven to give light upon the earth, & it was so. (Satyam & Ananda, Sun & Moon)
June 17th
Yesterday's programme is the first adequately fulfilled in all its details, although the saundarya seemed to take a step backward in one important detail.
The movement of the siddhi towards ejection of tejasic misplacement (sunless tejas) is being resisted by the asurya janah. It must be rigorously expelled & no trace of it left behind; every movement of the consciousness must be sura & prakashamaya[.]
Trikaldrishti of the immediate present & future in life, has now to be boldly ventured upon. There must be no yielding to the attack, no cessation of script or thought or knowledge or trikaldrishti[,] no recognition of absolute anritam, no abandonment of lipi or rupa or samadhi. The suggestion of the arrival of money & relief of the pecuniary insufficiency has been constant, but there has been no corresponding actuality. It must now be definitely asserted. June is the beginning of the more powerful kriti which is impossible without money. In June therefore a movement forward in the equipment is due & inevitable.
1. Success of P. [Parthasarathi] in imparting Yoga freely. Success of S [Saurin] in practical Yogic effects. Drawing over of Bh. [Bharati] into a more effective surrender. Success with N [Nalini] & R [Ramaswami].
2. Movement forward with J. M. Ber & associates. Greater perfection with M's [Motilal's] circle. Reopening of communication with S. & S & other sadhakas.
3. Solution of chakra problem.
A violent & successful attack on every part of the siddhi has persisted throughout the morning from eight to eleven and is not yet over. The question is now between the tejas of siddhi & the tejas of asiddhi. There will be no abandonment of the struggle till the habit of attack ceases. Something of the asiddhi has now gone, but the detailed trikaldrishti is still obstructed.
June 18th. Henceforward this1 is to be a record of trikaldrishti etc, not of general yoga.
4. Arrival of equipment. (Several minor amounts — not yet the great amount, but that is on its way).
5. Loss of friends cancelled & compensated.
These are general movements which will be effected by the more effective working of the tapas & ishita,
A complete denial of the apprehension suggested, nor are the facts stated correctly. The event suggested will take place in the space of a few days. The other in the space of a week.
The rupas have overcome the obstacle, but the obstacle is not destroyed. The destruction will be the main work of today. It is obvious that the perfect freedom of the rupa is not yet intended, but neither is the persistence of an entirely successful obstruction intended. Asraddha is not always a vehicle of true trikaldrishti.
Ananda will again possess the body today & utthapana advance;— the latter not now, but at night & in the morning. Arogya of the assimilation, not yet of the penultimate centre.
No violent disturbance of the arogya need be apprehended, only minor touches; it will move forwards now towards final perfection, with a few minor reverses on the way. The last of the rogas will begin definitely to overcome its chief adverse sanskara from today & by the 23d the movement will be definite & unmistakeable, elevating the arogya into a victorious tendency.
Utthapana has yet to get rid of the more violent pressure of ananima, to quell it, before it can move forward to the same stage. This is the work that has been set down to be done by the 23d. The apparent denial of the result in one position of the arms is one of
1 This record of Script begun on June 16th.
those abnormal violences of the enemy which weaken & exhaust their general power. This will be rectified tonight & tomorrow.
In the saundarya the struggle is now mainly over the signs of age. The preparatory movement towards their removal is all that can be effected by the 23d. This will be done, but not perfectly —
June 19th
By perfect passivity the deeper trikaldrishti to be perfected —
Utthapana of the legs this morning, successful, though not at first entirely successful. It must be done for half an hour with strong mahima & laghima, then its advance will be automatic. (15 minutes, but not with ease)
Utthapana of the back after the 20th; meanwhile the utthapana of the neck will be confirmed. The arms tonight, (only for 3/4 hour)
Rupa thrice today.
Beginning of regular Yogic teaching in literary form.
1-5 will all take place in the period of a month.
Three more proofs of karmic success today (very slight)
June 20th
The book on Yoga will be continued.
Utthapana, in spite of resistance, in left arm, legs & neck
Rupa will continue to overcome the obstruction
Karmic success will become normal, though chequered still with failures. There will be periods of arrested success, but very brief.
Aishwarya will get a greater hold on the Akasha. (Not fulfilled; opposite movement)
The tejas of eruption will prove finally abortive.
Today is a day of positive advance, especially in the vijnanasid-dhi, all parts of which will progress definitely. (Not fulfilled).
Ananda will again become active & continuous.
Arogya will increase in all its insufficient parts.
|
From today move forward with perfected sraddha & tejas From today triumph. From today be perfect in subjective ananda. |
|
Not fulfilled |
From today does not mean from this moment; what came was the full asiddhi. There will not be an immediate siddhi of the triumphant aishwarya. The usual means are being employed for the maintenance of the asiddhi. Nor will the siddhi revive immediately. It has not yet revived. But it will revive within the quarter hour.
The last of the three commands is already fulfilled, in spite of adverse touches. Perfected, means, first, purified.
Thought has progressed in vangmaya & in purification from tejasic insistence; trikaldrishti in naturalness & ease, though not in certainty; samadhi in coherence & continuity; vyapti prakamya in fulness & frequency; aishwarya in purity.
June 21st
Tejas must be of the Mahasaraswati, not the Mahakali order with a clear intelligence even in its speed & fire. The rapidity of the siddhi cannot be of the meteoric speed, but still it must become rapid & unresisted. At present tamas possesses the sraddha & envelops the tejas. Doubt & uncertainty stand, if not victorious, yet largely justified. This state of things must be cleared away today —
Restoration of effective aishwarya & perfectly circumstanced trikaldrishti — (slight)
Emergence of rupadrishti, not yet complete — slight.
Progress of samadhi. No definite progress
Activity of the vijnana. In the evening only
Ananda, arogya, utthapana. Feeble, except the last.
There is a change proceeding in the vijnana-siddhi which must be effected by the 23d. Hence the suspension of the ordinary successful action of the powers of knowledge & force, prakasha & tapas. Arogya today, under strong provocation, has suffered from an unusually strong touch of bhauta tejas & a powerful visrishti. The nature of the reactions is on the lines of old habit, but their force & effectiveness have been far inferior to the former insistence & virulence. Nothing untoward will happen in the environment or in Bengal.. Equipment will arrive in large quantities before any fresh necessity for money is felt.
June 22d.
The fall of the tejas & sraddha contradicts the promise of perfected tejas & sraddha from the 20th; so the difficulties of the siddhi & the stains on the subjective ananda contradict the two other promises. The natural conclusion is that they were false predictions & they are so if taken in their literal sense; but what was really intended, was the beginning of their emergence from that data. This explanation also does not satisfy & is regarded by the mind as a sophism & an afterthought. Let it stand recorded, & afterwards the truth can be better judged by experience..
1. The physical siddhi cannot be perfected at once.
2. The samata & sraddha depend on truth of guidance & truth of knowledge for their absolute finality. The mind cannot be satisfied with [...]2 or falsehood.
3. The tejas depends upon sraddha.
2 Illegible word.
4. The vijnana siddhi is not perfect & will take some time to be perfected.
5. All suggestions to the contrary must be distrusted as inapplicable to the present conditions of the Yoga
These are the negative directions, and they stand; but positive directions are also necessary.
1. Do not accept error or falsehood, but let them not disturb such faith as is established. They are permitted, not enjoined. Accept all error as a disguise of truth; penetrate the disguise.
2. Accept all failure as a link in the process of success; place the link.
3. Accept the rapidity of the siddhi as a certainty of the future & a growing certainty. Perceive all retardation as a help to the growth of the rapidity; fix the nature of the help.
4. Will pertinaciously whatever you are enjoined to will.
5. Believe in the absolute fulfilment of the adesha.
June 23d
Truth of guidance is established; truth of knowledge advances. The first rule is now in application; the others are beginning.
June 24th
All else is founded. 5 is not founded. Trust to the knowledge to give you the nature of the disguise, the link & the help.
Today
1. Vijnana again active. Very poor activity
2. Preparation for beginning of kriti. Very poor preparation
3. Physical siddhi again reemergent. No real emergence
Tomorrow3
1. Beginning of real rapidity.
2 Automatic action & progress of vijnana siddhis
3 Final stage of physical siddhi governed by aishwarya & mixed with tapasya.
3 The four predictions that follow are cancelled in the manuscript. See the entry of June 25th in the Record of Details & Guidance that follows.
4. Pursuance of all forms of karma regularly in their initial movement.
This is looking at one moment of resisted siddhi and not before or after, except so far as suits the inertia. It is true the triple promise or command has not been fulfilled. It is true it appears now to be the usual tejasic error of time. The conclusion to be drawn is that the fulfilment was not meant to be unchequered.
The Vani that guides in the script is largely a tejasic vani — the old tejas that seeks to justify errors & to exaggerate the siddhi. There have been clear falsehoods uttered. This record therefore ceases to have a real utility. At the same time it need not be destroyed, nor immediately discontinued. It may have a use for catharsis, but not for guidance.
The record is more and more convicted of tejasic exaggeration which towards the end, especially, becomes so great as to be actual falsity. It must be abandoned entirely
June 25th
Today is a turning point. Beginning with a severe crisis of the old type, it prepares the results that were cancelled in a moment of irritation in the record now put by,1 viz.
1. Automatic action and progress of the vijnanasiddhi.
2. The preoccupation of the active tapas & tapasya with the physical siddhi, to the exclusion of the first three chatusthayas.
3. The commencement of all forms of karma regularly pursued and no longer abandoned to long periods of inactivity.
4. The commencement of a more rapid progression.
The first stage of this movement will be transitional, still pursued by fragments of the former impulses & gradually eliminative of these relics.
5. Action of perfected tejas & sraddha.
6. " of perfected subjective ananda
7. " of a larger & less variable success.
Here also the movement is transitional.
The first stage will continue till the 30th June. The vijnanasiddhi will occupy till the 31st July, as also the tapasic attention to the physical siddhi
Old lipis to be fulfilled.
1. Enthusiastic tejas & sraddha.
2. The daughters of delight (Ananda, sharira).
3. Sahityasiddhi.
Sahitya —
1. Essays in Yoga. 3. Ilion.
2. Upanishads
The least physical straining of the mental will must be avoided & all shadow of mere desire. Only the body will be for some time indulged in some of its cravings born of thirst, weariness etc. There is no need of the straining in the mind to assist the siddhi.—
1 The preceding record of Script ending with the entry of June 24th.
The consciously directed action of the siddhi is now confined to the fourth & fifth chatusthayas & must therefore be arranged in the mind.
1. Sharira ananda is established but irregular. It must be regularised.
2. Indriya ananda must be given a flawless completeness.
3. Hunger & thirst must again be banished from the system.
4. The tapasya of heat & cold must be carried to its conclusion.
5 Ananda of pain must be carried yet farther forward.
6. Arogya must be enforced perfectly where there are fragments of opposition, more irresistibly where there is a block of resistance.
7. Utthapana has to be resumed & completed in the arms, strengthened in the legs & neck, brought into the loins.
8. The full force of the Shakti must be directed towards the saundarya, where the force of the opposition is still solid & unbroken, though no longer untouched.
9. Weariness of brain & body must be resisted, also of prana (satiety)
In Sahitya perfection & continuity have to be enforced;
In Daiva resistance to be broken entirely;
In Kriti, control of events, actions & things completely established.
In Kama, the subjective conditions & objective results created.
Result. Defects often prominent, but principle of advance strengthened.
June 26th
There must be no mental reflection either in thought or sahitya, but only effective & spontaneous vision & creation. Even the criticism must be unreflective & inspired. Reflection is a seeking of the unpossessed; possession must be the mould of the consciousness, to comprehend & not to acquire. In place of reflection there must be for a time brooding chit-tapas, as free as possible from limited concentration & tending rather to wider & wider extension[.] Limited tapas fixes on one circumstance & ignores the rest; it is therefore a parent of much error. Mental tejas is impatient of the wideness of the mahat;
it seeks to fasten on the alpam, the individual & possess it, & finds the process of possessing the individual through the universal too slow for its desire & too burdensome to its strength
June 27th
Yesterday, the trikaldrishti became more comprehensively effective & minutely correct, but is still not sure of its grasp. Today the aishwarya is once more insistent on general result, result in mass & result in detail of circumstance. The possession of the Akasha is still in the hands of the Asiddhi; & siddhi is only a growing circumstance, or a troubled occupation maintained in a hostile country; not as in the first two chatusthayas an established occupation even when attacked & disturbed in its details —
A reaction breaking down the first chatusthaya has suspended progress for half the morning. This frequent return of duhkha & unease is imposed on the system from without, for purposes connected with the world, not with the individual. It belongs to the swabhava of things, not to the individual karma. It cannot immediately cease, assurances to the contrary notwithstanding. Yet till it ceases there can be no perfected ananda —
The finality of the first chatusthaya must be insisted on. This is the only way to [.........]2
These two opposing statements are both correct. The finality will have yet a little time to establish in its perfection.
June 27th
Results of 27th in the other record.
June 28th.
So far (about 5 pm) apparently negative results with small advance. Yet Saturday [28 June 1913 was a Saturday] was fixed for a great advance in trikaldrishti. It is apparent that a general activity of trikaldrishti has been attempted with the intention of finality, but tamasic asiddhi & confusion with vague straining of mental tejas has obscured the prakasha. Shanti & sukham & atmaprasad have been preserved in spite of touches of vague physical uneasiness trying to
2 MS mutilated, three or four words lost; "only way to" doubtful.
develop into their opposites. Hasya is for the most part absent. Aishwarya is active, forceful & persistent, but without selfconfidence or enthusiasm & only with difficulty effective. Form in rupa is obstinately obstructed, & in lipi. Physical siddhi is still kept in comparative abeyance.
Three things seem to have been accomplished, in outline, not perfection.
1. Activity of trikaldrishti (perceptive thought) in interpreting its materials.
2 Superior activity of revelatory vijnana trikaldrishti watching & judging the mental impressions
3. Normal activity of the vijnanamaya perceptive thought in jnana.
In addition there was some lifting of the physical weakness & depression that for some time has possessed the system.
June 29th.
The day begins with a denial of the trikaldrishti & a suspension of the activity of the second chatusthaya. The first remains constant & resists all attacks. The obstinacy of the Will is assured, not its energy. Faith in the Adesha is still intermittent; the mind remains unconvinced, though admitting the possibility, it can give only a provisional faith to its actuality, dependent on the siddhi being rapidly fulfilled in the third, fourth & fifth chatusthayas.
1. Lipi active, it is suggested, with finality.
2 Rupa more clearly emergent
3. Proofs of strengthened aishwarya applied to kriti. Apollonian shakti, but working slowly towards its results
4 Stronger manifestation of the Lilamaya in the Saguna Brahman
The first chatusthaya firmly holds, allowing only of momentary physical touches in the prana (advertising manas through psychical prana)
5. Stronger perceptions of pranamaya world
June 30th
Text of lipi & interpretation of lipi are finally accomplished, though capable of greater swiftness & extension, & the latter still
encumbered with initial gropings; but the lipi is not invariably legible or vivid —
Expected results.
1. Lipi to grow in swiftness, extension & legibility
2. Rupa to emerge more decidedly.
3. Finality of correct arrangement in trikaldrishti
4. Increased force of aishwarya.
5. Revived progress of samadhi.
6 Finality of second chatusthaya
7 Purification of physical prana from remnants of mental ashanti.
The finality of second chatusthaya cannot yet include entire sraddha in rapidity of siddhi or extent of adeshasiddhi; but the fundamental sraddha will be final.
Actual results —
1. Fulfilled. The legibility is not immediate nor invariable, but it is enforcing itself on the akasha
2. Fulfilled, but the decisiveness is not yet final
3. Fulfilled, but the old habit of confused perception tends to persist in a feeble & disorganised movement.
4. Fulfilled, but not yet final
5. Fulfilled — in greater coherency.
6. Fulfilled. Tejas & sraddha undisturbed, though not yet perfect.
7. Proceeding,— the touches are becoming more & more physical & less & less able to create even physical discomfort.
The record of June is written elsewhere.
The results up to date of the movement in May and in June are,—
1. Finality of the first chatusthaya in all subjective experience. The body is still subject to touches of asamata, to physical disturbance and discomfort and to bodily depression but these remnants of asiddhi are in process of elimination. Subjectively, all that remains are occasional touches on the physical prana which more & more are rendered in terms of physical pressure, not mental, & even this pressure is being steadily converted into a physical ananda which replaces the old discomfort and nirananda, mental & bodily, of grief, vexation, revolt, defeat, failure etc.
2. Finality, so far as can be seen, of dasya, tejas & activity,— although this is entirely manifest, only today. Here again the obstacle is the persistence of physical weakness & depression. The fourfold dharma of virya is at work, subject to ineffective physical touches of their opposites, but not yet energetically active. With the same qualification the fourfold state of shakti is well established, but still uncertain in the bodily force. Chandibhava is limited as yet by the saumya character of the tejas which is full of dhairya and hatha, but not yet fierce & ardent except at intervals. Vali is there always, but Narasinha intermittently. This, however, is passing away & the Nara-sinha tejas taking the lead. The conversion from saumya to chanda tejas seems definitive today; for the disturbing & depressing force, viz, failure of result, is now practically ineffective. Sraddha in God & self-force is complete, but the knowledge of time & extent in result being still embryonic sraddha in rapidity & in adesh-siddhi is still very moderate.
3. The vijnana chatusthaya is in complete, but not perfect, fertile or well-arranged activity.
4. The physical siddhi is still in the stage of formation.
5. The fifth chatusthaya is strong in Krishnakali, but only embryonic in karmakama.
6. The Brahmachatusthaya is complete in extent, imperfect in detail; but the Saguna Brahman is still the basis; the Lilamaya only as yet strongly emergent from the Saguna.
7. The seventh chatusthaya is complete subjectively, though
imperfect, especially in siddhi; but objectively it is still insecure.
During the day karmasiddhi of the sahitya (prose) strongly outlined itself, although the movement of the vak is not yet entirely sure of its detail. Work resumed. Natural and Supernatural Man; Aryan Origins; etc. The action of the vijnana was not strong & definite, though at no time suspended or inefficient; the remnant of asiddhi was strongly in evidence. Relapse took place in the processes of assimilation, although the roga of tejasic looseness is becoming more and more exclusively physical & imposed from outside on the system. The physical siddhi as a whole was mostly in abeyance, except in dehashakti which, for the most part, resisted the ordinary effects of these relapses. An attempt was made to revive the perishing rogas, but it succeeded only in manifesting scattered touches.
July 2d.
A sharp touch of yesterday's roga on awaking; free visrishti of bad assimilation. The chanda tejas, not suspended, is somewhat quiescent. In the morning quiescence of siddhi. In the afternoon trikaldrishti recovered its force and a normal accuracy of vyapti prakamya with the inspired vichara and vidhana (arrangement and right assignment of perceptions) accompanied by a slow movement of the deciding vijnana (revelative intuition viveka). At the same time the shadow of uncertainty lingers and errors of placing and stress still continue. The thought (perceptive) is in a similar state of activity. Aishwarya still acts against a resistance sometimes successful, sometimes partially successful[,] sometimes ineffective. Occasionally the resistance is non-existent or so slight as to be only just perceptible. Communicative involuntary vyapti & swift fulfilment of lipsa-thought in small details are not infrequent. Kamananda inactive yesterday has revived, but is still very occasional. The Chanda tejas recovers force progressively. (5.30 pm).
For the last two or three days the siddhi of self-preservation & whiteness in the teeth has been swiftly recovering its force. For some months past the asiddhi had returned and the yellow film returned and deepened; now the lower teeth are again white with only a faint suggestion of the yellow shade. In the upper teeth the film is there in blotches, not covering the whole surface, but is rapidly dissolving.
N.B. It is now more than four years since any artificial means of preservation or cleansing (brush, powder etc) were last used. In other respects, there are some faint signs of advance in saundarya, but none of these are decisive.
July 3d
Jnana and Trikaldrishti continue to grow in power and range, but are overshadowed by uncertainty. Revelatory knowledge is acting from above on the mind and the prakasha is not luminous. Aishwarya in the afternoon showed a considerable increase of force at the height of its action; but it easily falls back into a comparative quiescence. Kamananda more active & recovering its normal movement. Poetry (Ilion) was resumed; the power, though still sluggish and a little uncertain, seems freer from its baser & more inefficient elements[.]
July 4th.
The final purification of the system from the physical touches of Ashanti continues. In the morning there was only a rich and abundant rupadrishti, very bright in colours and numerous in forms and groups, mostly crude, in the prana akasha; this was under stimulus. In the afternoon the depression of the tejas parted and the Krishna Kali emerged with the Rudra personality of Krishna; the kamananda more continuous & persistent while walking. There is a throwback in the saundarya. The continuity and intensity of sharira ananda are predicted. Lipi "17" (Anandam Brahma) already fulfilled in the strong emergence of Ananda & the Anandamaya in the environing Brahman. The necessity of aishwarya-tapas for helping the sharira-nanda is now removed; it remains for the other three members of the physical siddhi, but is to be lessened shortly and then renounced for the arogya.
In the second half of the day there was continuity & intensity of the sharirananda and diminution of the jalavisrishti (about 8 am and 12 midnight).
July 5th
In the morning inscription of a programme for the day. Its seven heads & their results coincided with an unusual accuracy.
(1) Lipi; express, free, perfecting its own arrangement and
spontaneity.
The spontaneity & arrangement are still in course of perfection, not yet perfect; the lipi is express & free only when it conquers the resistance, but this is now frequent. Otherwise it is pale in material and confused in sequence.
(2) Rupa emerging, shaping, sometimes clear & perfect, recurrent, not spontaneous.
(3) Trikaldrishti, overcoming mental confusion and misplacement.
(4) Aishwarya developing control.
(5) Ananda (sharira) regularising itself and preparing continuous action
(6) Arogya emerging in spite of obstinate opposition.
(7) Krishnakali possessing the whole range of the consciousness None of these results are complete. In the trikaldrishti the movement is towards the exclusion of false stress & ascription of actuality in event by the mind and the accurate communication of event from vijnana to the mind. In Aishwarya the faculty of dictating several successive movements is accomplished and this is done instantaneously without resistance & in the majority of cases the force is successful; but in many it has to be used with great insistence & coercive pressure to bring about a single result, and short periods of almost entire asiddhi occur, in which the force does not touch or hardly touches or touches ineffectively its various objects. The arogya that emerges is chiefly the assimilative power which in spite of denial of visrishti for four days [—] the jala visrishti being allowed only twice daily (yesterday 8-10 am & 8-20 pm) [—] succeeds in throwing off all tendencies to assimilative disturbance except a fluctuating degree of flatulence which tends towards disappearance. The minor rogas (cold etc which are being expelled) still appear momentarily or in isolated touches as external intrusions appearing with or without provocation. Exposure to cold is still effective in assisting this kind of uneasiness. The Kali consciousness aware of Krishna as the Iswara attached itself to all the acts & experiences; but the Krishna personality was held back & the [...]1 given over to other influences.
This last movement was the result of the attempt to execute with
1 Illegible word.
force of tejas a second programme, the attempt going through the usual stages. A violent attack of asiddhi, bringing confusion & sunlessness to all the vijnana siddhis & general nirananda of impatience & asraddha, occupied the outer parts of the system. The first chatusthaya remained constant in the system proper, but the physical parts of mind responded to strong though unstable & unpoignant touches of doubt, depression of faith, impatience of asatya &, to a less degree, of asiddhi. In the system proper positive hasyam was alone affected, but atmaprasada remained intact.
The programme non-effectualised contained three considerable items —
1. Second chatusthaya complete in faith and force, (the two elements still most imperfect) and the third complete in knowledge.
2. Ananda complete in continuity.
3. Arogya triumphant over obstacles.
Sleep, for the last two days, has diminished its hold; on the 4th, from 12 to 5.40 with two half hours of continuous nidravishta samadhi, on the 5th from 12 to 4 (about), with half an hour & an hour of broken nidravishta samadhi. Dasya is growing more & more concrete in its hold on the system & the movements of the body no longer depend even partially on the will, but are often enforced contrary to the immediate will of the body or the will in revolt of the Jiva; the latter circumstance is rare & came yesterday after a long interval of passive submission as a result of the sudden revival of asraddha & weariness of physical tapasya. The element of tapasya is now much reduced, but still persists in the physical siddhi. For the most part all action is now a passivity supporting more or less effective tapas, not tapasya. In Samadhi coherent sentences of lipi are now common, but in the mass the lipi is incoherent. Isolated figures or momentary groups still prevail. Antardrishta jagrat is confined to the most elementary crude forms and even these come with difficulty and rarely; antardrishta speedily passes into sushupta or swapna samadhi.
July 6th.
The morning has been a continuation of yesterday's confused movement and obstruction, but with a fading stress of asiddhi. In the afternoon an almost perfect trikaldrishti has manifested, some twenty
minute movements of the same object (a spider) being accurately predicted. The old defects,— overstress, intention or aishwarya mistaken for event,— still continue, but have less force and are much more infrequent. Chinmayaishwarya also increases rapidly in effectiveness.
As the result of the day's programme an extensive & minute trikaldrishti defective only in a slight uncertainty, occasional misplacements and errors of detail and a tendency to fatigue, when the tamasic or sunless movement tries to resume its hold, is definitely achieved. Telepathy (prakamya vyapti of thought) is now beginning to advance towards self-regularisation & a freer movement & range. The difficulty is only in recognising the thought when it is seen; for it is usually taken as an idea in one's own mind and not recognised as the thought of another, owing to our egoistic appropriation of whatever comes to us in our subjective experience. This difficulty once surmounted, aprakasha alone will remain to be overcome,— itself due to egoistic limitation of our subjective experience & attention to so much as interests or can be made useful to our own activity; an infinite openness & the ear of the mind alert for all shabda is required in order that these siddhis may be perfected.
Aishwarya increases considerably & rapidly in force & effectiveness, no longer in the old field of exercise mainly (movements of birds, beasts, insects, people around) but in the wider range of life. Certain remarkable instances occurred during the course of the day, eg the easy surmounting of the housing problem and the change in the temper of the intermediary. In the outside world events in the Balkans show a considerable increase in the particular effectiveness, but this is not entirely recent as it dates from the closing period of the war. Therapeutic power is on the increase, eg. Bharati's hysteric patient not cured by him in spite of strong effort & personal contact and suggestion, cured after a distant & moderate application of Will by myself in two days; Lebian pere given up as hopeless by the doctor, rid in less than two days of his worst symptoms (difficulty of breathing at once, difficulty of urination in a day), young Dutambey, regarded as a complicated case, cured of all but a slight residuary symptom after one brief relapse brought on by his own imprudence etc. The most desperate cases still offer a stronger resistance. The control of the will over my own bodily states has also increased.
Sleep 11.45 to 5.50.
Faith & tejas are growing in the second chatusthaya.
July 7th
The transference of the siddhi from the mental to the ideal plane is indicated in the lipi. For this transference to be entirely effective, three preliminary conditions are required.
(1) The perception of the truth underlying & contained in every subjective experience, thought, thought-suggestion, speculation etc, since all thought proceeds from the vijnana which is satyam & not asatyam.
(2) The acceptance of every act of will, effort, impulsion, effectuating movement as a step in some process of God's effective tapas, the perception of the final object of the process & of the immediate object effected, and the rejection of the idea of failure, sterility & inutility as attached to anything that happens in God's world; since all action, event & impulse proceed from the vijnana which is entirely ritam & failure & inutility would be anritam.
(3) The acceptance of every feeling & sensation as part of one divine thousand-faceted ananda without distinction of satisfaction or disappointment, right pleasure & perverse pleasure, comfort or discomfort, since all emotions & sensations proceed from the vijnana which is brihat & bhuma & duality belongs to the alpam & the bheda.
These conditions have been partially effected, but the lacunae & defects in their siddhi must be got rid of and corrected, finally", for the upward movement.
A second programme was given and partially effected
(1) Enthusiastic faith and tejas commenced.
There was the first commencement only followed by the interposition of strong obstacles to the growth of either; in the result a calm and firm faith and a strong & steady tejas easily expulsive of shadows of doubt and despondency was established. The continued uncertainty of result and confirmation due to the surviving imperfections of knowledge & force alone prevent the rudra tejas & the avegamaya sraddha from taking possession of the system. They occur in it from time to time, sometimes baffled, but no longer rebuked.
(2) Ananda overcomes the obstacle to continuity and then to intense continuity.
Ananda (sharira) was active throughout the day, continuous in spite of asmarana due to distraction of attention or absorption in thought or act, mildly intense sometimes, but towards the end of the day uncertain, interrupted and, finally, during the night, quiescent[.]
(3) The lacunae of knowledge begin to be filled up, the basis being already formed.
The improvement was chiefly in the more ordinary and spontaneous action of telepathy of idea, right perception of unseen fact, memory, sahityasmriti, acceptance of distant trikaldrishtis, etc. Scenes & incidents forgotten for decades begin to recur to the memory, isolated, not usually complete, but in the details restored quite vivid and precise.
(4) The arogya gets the better of its remaining difficulties.
There was constant proof of the power of the arogya, when touched or attacked, to resist the attack and right itself swiftly after even strong touches. But the movement is as yet only in its initial stage of decisiveness, not yet wholly decisive.
(5) The lipi in its tertiary stage begins to take possession of the akasha. The tertiary stage has as its features, fixity, immediate legibility, spontaneity of long lipis, variety & lipikaushalya in forms, colours etc. The movement is still embryonic.
A beginning in the predominance of aishwarya was subsequently predicted and took the shape of prayogas initially successful, then successfully baffled by opposing forces of habitual resistance, then fulfilled by unexpected circumstances suddenly intervening & showing the direct hand of the Ishwara. Samadhi was once more active, but has not recovered normal coherency or long continuity of action. Sleep resumed its force, bringing one hour of nidravishta samadhi in the afternoon and more than seven hours sleep at night.
Saundarya generally is forcefully obstructed & makes no progress; but in one detail there has been unexpected and rapid progress,— a rounding off of the sharp angles of those fingers which were formerly square. This was noticed two or three days ago, but farther progress was sensible even in the course of a single day. In only two or three of the fingers are there still traces of the old sharp angles. This isolated rapidity is a strong contrast to the occasional slow & slight progress covering many months & the usual failure of all success in other attempts of the psychic body to alter by mental
force the physical sheath into its own image.
July 8th
Programme.
(1) Aishwarya begins to reign.
For a time the power and the knowledge both seemed to have retrograded & the first to be almost annulled; in the evening aishwarya reemerged with an increased force and effectiveness, fulfilling with an unprecedented frequency & persistence.
(2) Ananda overcomes the obstacle.
Intense ananda continuous for long periods has commenced today to be the rule of the body, but it is varied by long periods of subdued ananda and occasional lapses into quiescence. In the night quiescence is still the rule, but is varied by strong touches of activity.
(3) Lacunae of knowledge fill more completely.
Only a slight movement took place in this direction.
(4) Lipi takes stronger possession.
Formerly the ordinary rule of the lipi was the single word with occasional brief phrases & rare extensions, the rule is now the word or the brief phrase with a tendency to complete sentences. But the legibility, vividness & spontaneity are still combated and restricted by the obstinate resistance of the material akasha.
(5) Arogya yet stronger.
It resisted with general success, but not entire immunity, the conditions which have in the past usually or invariably provoked a retrograde movement.
(6) Obstacles to enthusiasm of faith & tejas remove[d].
The chief obstacle removed was dependence on favourable result & success; but the tendency to temporary depression of force from subjective causes is not yet altogether eliminated.
(7) Samadhi & rupa active.
Rupa (crude) was only briefly active in a few images, but these evinced a perfection and stability in various circumstances (image on background, crude image, group, developed image) not yet so decisively combined. Samadhi recovered coherency & is developing application to life, (eg Alpt carrying a cane chair through a veranda; Bh. offering to Rg & another some food, three glasses on a table & pieces of cocoanut (?)).
(8) Utthapana.
Utthapana of the arm in the horizontal position was enforced for an hour and a half; during the later part of this period an abnormal stiffness was produced and an artificial pressure from above strove to depress the arm; nevertheless after three minutes rest, it could again be continued, but in recumbent posture, for another half hour. A slight stiffness in the shoulder is the only after result. Typical utthapana of leg & neck were effected for half an hour, in order to get rid of the habit of adhogati which had again reasserted itself. The physical depression still continues.
(9) Saundarya.
No definite forward movement as yet distinguishable. In the teeth etc the movement is retrograde.
The articulate thought, long silent, manifested for a minute or two, but with an absolute perfection of style & substance, inevitable, with the full illumination & inspiration of phrase, even in the effective & adequate forms of the inevitability. This is a striking instance of involved siddhi, done without process or sadhan, behind the veil, illustrating the double action of Night & Dawn, naktoshasa swasara ekam shishum [dhapayete].2 There are also other instances, but these are slighter and less definite. Owing to the rush of the old inferior movements which used to rise whenever the avegamaya sraddha & tapas manifested, the trikaldrishti was clouded & disturbed, & the old tejasic misinterpretations abounded. But there was no disturbance, revolt or nirananda in the system & only the shadow of the old tamasic reaction.
July 9th.
The programme for the next three days is yesterday's with additions. The utthapana and saundarya especially must move forward. Trikaldrishti has already reasserted itself, but is imperfect in circumstance; this imperfection will now disappear. Aishwarya is inconstant in its action & often effective only against resistance; the action must be regular & the effectiveness spontaneous. Lipi must get a complete hold on the akash and the difficulty of the stability in rupa. especially in lifelike rupa must at last disappear. Ananda delivered
2 Blank left in MS by Sri Aurobindo; the verse apparently intended is Rig Veda 1.96.5.
from interruption and arogya triumphant over attack must reach a more solid state of security (vajasatih); utthapana recover itself and saundarya, now constantly obstructed and thrown back, share in the general victorious movement.
The 9th has been a day of failure & recoil. The attempt to establish the avegamaya tejas & sraddha without reaction has broken down; the avega became manomaya and resulted in contusion of knowledge, misplacement of tejas & final return of asamata, ashanti, duhkha in strong & then violent touches (10th) which, at first violently expelled, again & successfully invaded the system, supported by the revolt of the Jiva against the asatya. The saundarya has broken down or gone back in the parts not irrevocably fixed & the violent return of asaundarya is successful everywhere. Aishwarya is not entirely ineffective, but subject to frequent failure & almost universal resistance. The touches of roga returned where they were on the point of evanescence and there has been some diminution in the force of continuity of the kamananda. The promises of finality held out to the mind in the first & second chatusthayas, as well as in some details of the third & fourth, have proved, as always, to be tejasic and deceptive. On the other side, there has been enforced a more general perception of the unity of all movements of the Prakriti and of the unity of the mover of the Prakriti & their unity also with the same Purusha & Prakriti in this adhara. The Jiva also is made to recognise its unity with the Prakriti, but not yet with the Purusha, except in occasional glimpses.
The rounding of the fingers still progresses; the only definite trace of the sharp angles is in one corner of the third finger of the left hand where it is represented by a horn of dried & callous skin empty of flesh; otherwise they appear only in the excessive fullness of the curves or in slight unevennesses representing the lost angle (especially on one side of the right thumb). This fullness appears in all except the first fingers which were always pointed & the lefthand little finger which is now of the full pointed variety to which the righthand little finger has also progressed more than others. No other decisive improvement is noticeable in the saundarya, although there is a similar tendency in the feet.
Samadhi is more vigorous & dream recovering continuous coherence, but the movement of samadhi towards long continuity of single
incident is not yet effective. Lipi is pressing slowly upon the akasha for removal of its habitual defects.
July 10th
A stronger attack of asiddhi not removed till the evening; & then not entirely. The only siddhi which advanced during the day was the lipi. The successful movement from manas to mahat predicted in the script as the result of the attack.
July 11th
In accordance with the prediction the movement of the vijnana from action in the slight, petty & detailed to action in the satyam, ritam, brihat was commenced. At first the knowledge was merely brihat in manas, hundreds of perceptions coming without order or right direction; then the satyam in this infinity came to be revealed[,] not the ritam; every perception was found to be true, but not always true at the time & in the place & order of circumstance indicated by the mind. Subsequently the ritam commenced, the trikaldrishti occurring with perfect accuracy even in the mental & sunless perceptions, but before it could be completed, other preoccupations commenced which filled the rest of the day (kriti). The movement of dasya, tejas, aishwarya, samadhi to mahattwa were similarly interrupted. Kamananda, only occasional the day before,
[This entry was left incomplete. Three blank pages follow.]
The rest of yesterday evening passed in a return to a former mental condition, with a background of udasina ananda held against touches of disquiet, an imperfect & clouded knowledge, an ineffective or only partially and slowly effective will, a poor & struggling lipi & rupa, an unprogressive & infrequent samadhi. The dasyabuddhi of the body, strong in the afternoon, was covered at night.
September 5.
In the evening and night the remnants of the day's struggle and retrogression prevented progress. The mental suggestions still continued to be shot in from a distance and especially suggestions of unfaith, weariness and nirananda. All the powers of the vijnana were clouded and partially inoperative, the strong physical dasyabuddhi of the afternoon partially covered, kamananda declining and less frequent. The system reverted to the udasina ahaituka ananda of former times continually assailed by touches of strong & often angry disquiet. This is the first determined relapse into old conditions after many months of essential freedom from any true disturbance of the samata-shanti-sukham. This morning opens with the same conditions. It appears that for the first time in these few months a lower strain of the physical mind in the external swabhava yet surcharged with the anritam & avidya has been upheaved and its devatas let loose on the adhara.
The trikaldrishti labours for correctness of minute circumstance & unvarying correctness of actual result, but does not as yet go beyond amplitude of prakamya vyapti with frequency of the actual result and occasional correctness of minute circumstance. There is still the predominance of the perception of working mental forces in which the result intended & perceived is sometimes carried out, sometimes crossed by a successful counter-force, and often a result not intended, a force never meant to prevail, is foisted on the mind as the prearranged actuality. The latter result is especially frequent because the physical stratum upheaved is one inhabited by blind mechanical movements of the involved & unexpressed mind in matter which correspond in Nature to the subconscious physical stirrings in us of which our conscious mind takes no least cognizance in its normal & organised workings. Disregarded & unrecognised they pass
without visible effect, although they must have some determining force & contribute to some result however slight of whose preparation we are unaware.
There has been no distinct advance in the daytime. The physical ananda persists when it is remembered or in the stillnesses of the body, but tends, as formerly, to retire in motion or when forgotten by the mental attention. Its intensity is rare and not extreme. Trikala-drishti is still haunted & baffled by blind and purposeless false suggestions proceeding & entering from some external point in a far distance; power is uncertain in its effect and always hampered. Lipi & rupa do not take hold of the akasha. Health is successfully resisted. Utthapana though growing is assailed by vague adhogati and an acute uneasiness of [ ]1 negative electricity which brings about or is attended by pains of contraction. The laghima alone is strong & keeps the limb in the air without any mental will or muscular effort. Saundarya makes no apparent advance.
There are constant tejasic suggestions of immediate progress, but the Jiva refuses to lend credit to them. The dasya, however, instead of being hampered seems to grow by this struggle; the merely Prakritic forces diminish in their hold on the system. Ashanti has attempted to be acute at times, but has not succeeded in fastening on the system.
In the evening lipi & rupa showed some signs of strengthening and the other siddhis attempted to liberate themselves, but nothing very definite has yet been accomplished. Some literary work was well accomplished. Dasya always increases.
Sept 6.
Instances of sukshma touch & smell increased yesterday and also of physical ananda; the touch of a fly on the palm of the hand creating a thrill of combined vishaya, tivra, vaidyuta & raudra which continued for more than a minute though not with entire continuity. Today the kamananda is more continuous, but not intense. Assimilation has strongly retrograded. Power manifests, but can be sustained only by the exertion of great force which tires the physical fibres and is always strongly resisted. Trikaldrishti is still baffled by the mental
1 MS of repeated.
suggestions; it occurs frequently, but is in the highest degree uncertain and inconstant.
The suggestion has been made in the vani that purports to proceed from the master of the yoga — for the consciousness is crowded with many voices that confuse the mind — to proceed on the basis of positive affirmation and discovery of the precise truth & error in each suggestion and of positive faith in the march of the siddhi regardless of temporary failure & anritam. At first the trikaldrishti reemerged, only without the exactitude of detail, the actual event anticipated with omission of an intervening event or with denial of the coming event after it had been perceived instead of modification by the addition of the omitted circumstance or stress on intention as event; but for a time every perception was eventually justified by some result and later after a period of confusion, the old realisation, by which perception was shown to be the reflection in mind of a truth of tendency, intention or event & the nature of the truth shown & proved by some actual material movement, returned as the type of the siddhi. Beyond this point the siddhi of knowledge seems to be unable to advance except for brief occasional periods of a few minutes when absolute accuracy of event is temporarily effected. Willpower after proving eventually successful in all or almost all cases for a time is once more uncertain & chequered. There is the old tendency to a chaotic advance of mixed success & failure, imperfect & over-stressed truth, unsatisfying siddhi. As it progresses correctness of knowledge & effectiveness of will tend to predominate over their opposites. It is not yet certain that this progress will become a fixed and uninterrupted tendency or produce results which will not be broken & need to be reconstituted. The Atris & Vrikas are still strong in the sadhana, even stronger than the Vritras & no siddhi is safe from them although all tend to recover themselves once the evil period is passed.
The siddhi reconstituted itself more strongly during the evening and night. Subjective ananda, including in itself defeat, imperfection & suffering, which has been baffled always when it attempted these inclusions, was more finally prepared. Rupadrishti became strong in the waking Chidakash & Chittakash. Knowledge & power resumed more successfully their process of self transference into the vijnana.
Sept 7.
The morning began with a chequered movement. Afterwards, there came the lipi "First God & liberty, then telepathy." The mind turned towards the perception of the Jnanam Anandam Brahma which has been increasing in force & persistence & perceived very powerfully the delight of Brahman in Avidya, limitation & suffering & the last knot of attachment to liberation was removed from the buddhi & the temperament. This liberation from mumukshutwa is the final step in mukti. It exists now in the buddhi & the soul, it has to be stamped firmly on the rest of the antahkaran. Afterwards, a very minute & brihat telepathy commenced — the realisation in practical mentality of the Sarvam Anantam Jnanam Brahma. All the perceptions do not yet come at the right time, some revealing themselves after the thing perceived has passed out of the mind of the object. Nevertheless the movements of men & animals are now perfectly understood, their hesitations & rejected or modified ideas & impulses as well as those which eventuate in action. It is evident, now, out of what a complex mental tangle the single clear & decisive act proceeds. In the animals it is sometimes an obscure & sudden suggestion which contradicts all the previous thinking & tendency & often half consciously forces the action. But often also in them an impulse abandoned and forgotten by the mind remains in & dominates the subconscious pranic energy and dominates a subsequent action. The same is true but in a less degree of man. In the insects the mind counts for much less than this pranic energy. Subsequently the basis of the telepathic trikaldrishti was shown to reside in the perception of the movements of this pranic energy, Matariswan, which governs action, apo Matariswa dadhati. An ant was climbing up the wall in an upward stream of ants; there was no sign of its reversing its progress; but the trikaldrishti saw that the ant would turn & go down, not upwards. At first it made a movement of uncertainty, then proceeded upward, then suddenly left the stream and went steadily & swiftly downwards. Afterwards the source of the trikaldrishti was seen, a coming movement of pranic energy, prepared in the sat-Brahman, latent both to the waking consciousness of the ant & my own, but caught by the vijnanamaya drishti. In another instance the same movement of energy was perceived in another ant and followed by an indicative movement, but it was also perceived that this was not the
eventual impulse, & as a matter of fact a strong contrary tension intervened & carried the insect upward. In all these cases, the perception of the impulse by prakamya vyapti is not enough; the vijnana distinguishing the nature & fate of the tapas is required to constitute trikaldrishti. All error now consists in the absence of this distinguishing perception or in the false mental stress which tends to replace its unerring accuracy.
Sept 13 —
During the last week a considerable quantity of ground has been covered. Ordinarily the condition of the system is a state of positive samata, sama ananda in all that occurs or is experienced, but there is still a tendency to asamata in the face of persistent bad result in Yoga accompanied by untruth in what seem to be the centres of knowledge. Usually the tendency only touches the system from outside and is repelled by the samata, but sometimes it actualises into a more or less prolonged state of unfaith, despondency and disquiet. The second chatushtaya has progressed greatly. Secondary dasya has given place to the first stage of tertiary; tejas & tapas have now become habitually active when the prakasha is clouded by the partial nirananda & unfaith; the bhava of Mahakali on the Maheshwari pratistha has occupied permanently the Mahasaraswati continent without this time ploughing up the pratistha & continent by the tendency to drag them also over to the rudrabhava. Faith is now almost complete & grows in intensity; but it is still troubled by too much subservience to the immediate actualities & cannot always look beyond to the future actuality. Nevertheless the habit of perceiving the truth in every perception, the force of fulfilment in every action or baulking of action & the ananda in every sensation of heart & mind is growing even upon the intellect.
The chief movement has been the development of the ideality, its increasing hold on the rebellious & self acting intellectuality in the outer swabhava and the transfer of the mental activity to the ideal plane. Telepathy has increased to a considerable extent and embraces now the thoughts also, but is not always evenly active; in the use of the trikaldrishti it has become something of a stumbling block, as the rapid perception of the movements of impelling force, intention & impulse impresses the still active intellectual devatas with a false idea
of actual result and tend[s] to shut out the event from the perception. Nevertheless the vijnanamay determination of the actual event even in detail begins to be more frequently reflected in the intellectual parts and has some force but, usually, little or no jyotirmaya prakasha. Power varies, but has grown in insistence, success & grip on the akasha. Vani & script are still excessive in statement, but the inert element tends to pass out of them. Lipi is now well-established in activity; but is more usually perfect in chitra & sthapatya than in akasha where the old faults of paleness, insufficient legibility & fragmentary manifestation are still powerful. Incoherence has not yet been removed, but the power to interpret lipi, coherent or incoherent, has grown immensely & is only faulty, as a rule, when the vijnana is clouded by the aprakasha & the intellect once more active. Rupa grows more fertile & is once more rich & perfect or almost perfect in chitra & sthapatya, (one defect is excess of human figures & defect of animal forms & objects), but in akasha it cannot yet compass the union of vivid clearness & stability. The obstruction here is still strong. Samadhi has increased in habitual coherence & continuity; even the lipi in sushupta swapna now tends to be coherent.
The physical siddhi is always resisted & put back in utthapana & saundarya; in ananda & arogya it is progressive with occasional retrocessions. Habituality of kamananda and frequency of the other physical anandas has considerably increased; also to a certain extent their intensity. A serious effort is being made to get rid of the obstinate fragments of eruption, headache, cold & stomach complaint which still recur needlessly in the system. Headache usually occurs only by vyapti from other adharas.
One great result of the week's progress has been the completion & permanent possession in perception of the fourfold Brahman. The only defect is a tendency to fall back from the jnanam element, thereby losing the lilamaya personality of the Brahman. Otherwise vismriti is now only an inert & ineffective suspension of the siddhi, which has no longer to be reconstituted on resumption of the mind's apramattata.
Intellectual work is now almost finally based, except for some defects in the poetical power, and all the various work fixed on is being pursued; but the regularity of brain-work on one subject & the simultaneity of brain work on different subjects is very deficient
owing to the insubmission or incapacity of the physical brain. The former defect is being rapidly remedied. The force of kriti has a little increased,— perceptibly in effectiveness.
Later in the day deeper perceptions of the vijnana were awakened, resulting in some remarkable effects of trikaldrishti; but these were afterwards confused by the invasion of external intellectual suggestions confusing, by falsity of stress, the ritam & the anritam. Nevertheless the faith in the vijnana perceptions not immediately justified by the physical actualities grows in force and persistence. The power of the aishwarya over immediate results in the body increases; but is still deficient in the rapidity of final results, though more effective than of old.
Sept 14th (written on 15th)
(Yesterday)2 An attack on the health (assimilation) brought about a suspension of the kamananda & attempt at asiddhi; dominated early in the afternoon. The tejas is now beginning to fulfil itself against the tamas; its predictions being correct or corrected by the vijnanamaya prakasha. Lipi, rupa & samadhi continued steadily to gain in habitual force; but in the latter two the akasha is not yet clarified of the main obstruction. Trikaldrishti is habitually correct even in rough detail & often in exact detail, but with an element of erroneous & perverting stress on the telepathic impressions and considerable gaps and lacunae. Utthapana somewhat weakly recommenced in arms, neck and legs. The struggle, successful on the whole, still continues with the remnants of the old slighter ailments, eruption & cold. The former has no tejas & there is usually the eruption without the irritation. The latter is losing tejas, but is persistent. Roga of the assimilation has still an occasional force as in the morning. In the saundarya the lower range teeth have retained their whiteness, only slightly stained at first with a shadow of yellow, for five days, (formerly one day could hardly be registered,) and the upper are getting clarified to an extent not yet experienced since the reaction began or even before it. There is as yet no sign of reaction. In other directions the reaction holds or allows only a slow and
2 This entry originally began: Sept 15th
Yesterday an attack
doubtful progress in one or two details. Sahitya steadily continues, but only in short flows of energy.
Sept 16th
On the 14th there was a combination of successful aishwarya with strong & obstinate resistance to the aishwarya; this morning it succeeded almost in 100 per cent of the cases of application, &, what is quite a new feature, usually with instantaneous effect or else very rapidly after a slight and halfhearted resistance. Only in one case, the object, though obeying in minor details & long prevented from following its dominant impulse, obstinately & successfully resisted for many minutes the main command and finally executed an opposite movement.
The other principal movements were in lipi and samadhi. In lipi the various stages through which the etheric script has wavered backwards & forwards, indistinctness or paleness of script, illegibility, partial legibility, vividness of single words, vividness of short phrases, unspontaneity, partial spontaneity, incoherent richness, illegible vividness, legible vividness, etc have been passed through rapidly in a final movement and lipi is now fixed in the akasha as an abundant phenomenon both in the single word & the short phrase, spontaneous, vivid, legible, simultaneous, authoritative, and is now extending to long phrases. The interpretation of lipi is still occasionally hesitating owing to the uncertainties of the trikaldrishti, but this hesitation has disappeared from the thought scripts. The full authority of the thought is necessary to the full authority of the lipi. Rupa has developed a final richness, variety, frequency & perfect grouping in all the chitra & sthapatya forms including the vision in transparent substances; it has developed occasional perfection in single crude forms of all kinds & even in ghana, but is vague & indistinct in grouped images, & vivid but momentary in the lifelike developed or dense images. These are old difficulties. Samadhi last night attained again & more powerfully on the whole to richness, variety, grouping, vividness, continued action, shabda; but the continuity has to be swift and is limited to a very few successive movements owing to want of firm hold on the jagrat-swapna & jagrat-sushupta conditions. Only in dream is there long continuity; & dream is now, so far as remembered, usually connected & coherent, with only slight survivals of the
old defects. Its images are more vivid & nearer to the forms of samadhi, but are still dream images. As yet they are not dreams of actuality, but scenes from past lives, sukshma experiences etc. The dreaminess has not departed out of them.
All the subjective anandas, especially prema & next to it shud-dha have been finally fixed in the system; none of them are yet new in form, experience or intensity, but a tendency to greater generality of intense experience is visible. The perception of ugliness & ungainli-ness contradictory of beauty which had reemerged & long persisted is now sinking back into the shuddha & chidghana anandas. Kamananda was occasional & ceased to preserve continuity; it now stands that the ananda can no longer be successfully excluded for a single day, but it is not yet continuously permanent because it still visits the body and does not yet hold it as its natural dharma. Arogya improved, but is still struggling against difficulties. Utthapana increases in force slowly & with difficulty. The weakness of the body & its capacity for exhaustion struggle powerfully to keep their hold.
Sept 17th
Trikaldrishti & aishwarya went through a short period of confusion for the one, ineffectiveness for the other, but both have recovered their former activity, trikaldrishti accurate, often even in perfect detail, but with [deficiency]3 in mahattwa, aishwarya ordinarily effective after resistance. The tejasic powers tend to prevail over the tamasic, but have not yet an assured and perfect victory.
In the afternoon clear images of various kinds in the antardrishta jagrat, but all of the initial crudity of material. In the jagrat single clear images in the akasha come a little more frequently & lifelike images come before the eye, instead of avoiding it, but are not yet stable before the eye. Group images in the akasha are still imperfect in clearness.
In the evening there came the perfectly clear & stable image in the akasha, single and small group, but this was limited to the non-lifelike & to one or two figures, ie different kinds of birds & butterflies; but in that limit even the most developed figures occurred with some freedom; a third image, (a cat on a bough,) came without
3 MS deficient (the phrase first read: "but with deficient mahattwa")
the clearness. This was in the full evening light outside the house, in the subdued light of evening in the house, the images were repeated but not with such ease & absolute clearness, & at night in the lamplight they failed still more to acquire the full vividness. The force of association here was evident. Certain habitual images appear with more power in the lamplight, but this was in a different manner of vaguely compacted definiteness — in a transition stage between the mere image & the lifelike image. Samadhi was again very powerful and this time short conversations occurred in some of which the speaker was visible as speaking,— an almost entirely new circumstance. Scent also has begun & the first hint of taste.
Trikaldrishti & will-power were again allowed to lapse into the pure intellectuality but this time a greater power to distinguish between the action of the two & consequently between true & false trikaldrishti was developed out of the confusion. Utthapana was contradicted by a great weariness and weakness. After six days of whiteness the upper teeth began again to become clouded and a slight shade to fall on the lower, especially on those at the right side. Kamananda increased in intensity. The personal lilamaya relation with the Master of the Yoga emerged, still feebly hampered by the old tapomaya & manomaya movements.
Sept 18th
The day passed largely in a struggle ending in disturbance & reaction, owing to the old insistence of the mental tejas, which had been suffered to act, on overstress & exaggeration and a blind undis-criminating belief; but the disturbance was not acute nor very prolonged nor the reaction very obstinate or far-reaching. The chief loss was the enthusiasm & reach of the faith which returned to its normal belief in final success with an added disposition to accept the truth of a steady & increasingly rapid success in the Yoga, as distinct from the life-work. As usual circumstances apparent & real crowded to justify the element of unfaith, but also there were some that supported the faith. The balance was more even than formerly. Trikaldrishti continues to deal with the old intellectualities which still persist in external suggestion; it is usually correct when the mind is not in haste; the suggestions of the external mind are often precise & correct but are so interspersed, like most of the other movements of knowledge, with
overstressed & misapplied truths, that uncertainty still reigns. Power grows in effectiveness. The rupa failed to preserve in the daytime the sudden advance made last evening. Rupas were non-lifelike, crude or dense of the crude tendency &, seldom, developed tendency, limited to a few forms and did not come easily & spontaneously or effect an assured union of clearness & stability. Lipi, on the other hand, after [having] become hesitating & infertile, recovered almost all its previous force and more than its previous frequency of comparative perfection. It is almost always intelligible, not always easily or perfectly legible. The reaction in the teeth grows in force. Saundarya makes no progress and weakness of the body continues. Dasya of the body has been perfected in the secondary stage of tertiary dasya, in which all physical action is done under visible compulsion of Krishna, but of Krishna through Prakriti, not direct. This dasya is extending to the mind & feelings. The progress of the personal relation has been troubled by false and simulative vani. Kamananda has been usually intense, & fairly continuous in intensity or subdued force, but not entirely continuous. Telepathy of thought etc has been much in abeyance in favour of telepathy of impulse & tendency. There is no certain progress in arogya. Sahitya has been for these two days suspended.
Neither the faith nor the energy recovered its tone during the evening and night. Still, progress was made. Something like the full bhava of the personal relation was manifested, and the relation itself is now permanent and secured against successful attack. The simulative vanis attempt to persist, but they cannot prevail, endure or pervert. The bhavas permanently manifest are those of conqueror and master, playmate and guide & instructor. There was also progress in the samadhi, smell & touch manifesting vividly, both combined with sight & action &, in the latter case, with sound; but the attempt to confirm & extend continuity failed. Dream manifested again full ihabhava of form & association, which could not, however, disturb the continuity & intelligibility of the series of incidents portrayed. Both in samadhi & jagrat perfect intelligibility of even fragmentary, confused or ill-decipherable lipi was firmly & suddenly established; undecipherable lipi still offers a difficulty to the thought-perception. Telepathy flowered freely, but is not yet perfect in range or precision. Kamananda reached a high intensity, but was suspended,
as commonly, during the night. Roga showed some reaction, & the physical siddhi generally is passing through a stage of persistent & concentrated obstruction.
Sept 19th
The teeth this morning have recovered their whiteness though some shadow of the yellow tinge hangs over them & its actuality is a little heavy, comparatively, in the side teeth. The reaction in the upper range has lightened. Kamananda continues but with suspensions & with a varying intensity. Inspired speech of the second order (illuminative-effective-inspired) took possession of the thought with very little trouble, but is now silent (9 am) and thought perception is once more active, mixed intellectual & ideal governed by vijnana-perceptions. This time the Master of the Yoga has rejected shama definitely as the agent of rehabilitation and enforced that function on pravritti which discharges it still with a hampered power owing to the siege of mental tapas. Script has been taken possession of by the governing force.
Today, the disturbance created yesterday continued in its after effects, chiefly in want of faith. Finally, calm and ananda returned and the control of the divine guidance manifested. Kamananda was less intense, trikaldrishti & aishwarya very broken & the siege of the external intellect persistent and heavy. Samadhi made no progress, rupa only in the arrival of akasha rupa on a background, but lipi recovered & increased its force.
Sept 20th 21st
During these two days there has been a rapid and liberal efflorescence of the siddhi. Faith at once fixed & enthusiastic has been established which surmounts all immediate contradictions because it has knowledge of the truth beyond. This illumined, firm & enthusiastic faith is being cured of its deficiencies and prepared for energy and action on a scale suitable to the life work. The process involves the display of the obstacles to the faith,— defect of perfect practical trikaldrishti, defect of effectiveness in will power,— adverse experience with regard to rapidity in Yoga and large foundation & development in the adeshasiddhi. Sraddha & energy of tapas are developing, not yet grown to their full vigour. The Mahakali bhava
has therefore tended without effacing itself to draw back, no longer into its Maheshwari pratistha,— this is the difference,— but upon rather than into its Mahasaraswati continent.
Trikaldrishti after displaying yesterday a great wideness & freedom of the satya is now removing the remnants of anritam, ordering the ritam in the ordinary practical trikaldrishti. The surviving defects are being remedied by a habitual illumination of the mental suggestions,— when an intention or impulse tends to be falsely stressed as event to be, a corrective illumination increasingly comes either along with the suggestion or immediately behind it; the mental suggestions themselves now, more often than not, justify themselves either in the immediate event or, if baffled immediately, in subsequent event. Telepathy of the object & its environment is rich & abundant. Reliable telepathy of distant & unseen objects has begun. Will power grows in force & is usually successful in whole or in part when associated with trikaldrishti, often even when it is not. Its rapid & exact effect is frequent on things in motion, less frequent on things in rest where the opposition has time to take cognisance and make itself felt. Lipi continues to grow in frequency of legibility; for this purpose the immediate intelligibility (even of the undecipherable script, for that too is gained) has been suspended somewhat from its activity. Akasha rupa is now fairly constant in all forms of unlifelike image, but chiefly in the crude, more often & clearly in single figure than in the group. The old defects of instability, remoteness in the prana akash, indistinctness in the blur of the material tend to depart, but strive yet successfully to remain & be frequent. The perfect rupa strengthens itself but does not stabilise in its clear forms to the direct vision. A few rupas (bird, butterfly, moth, horse, horseman, etc) predominate & recur with unwearied reiteration, but the drishti is no longer confined to them. In the antardrishta jagrat independent manifestation has begun; one or two perfect images have shown themselves & variety is freer than in the bahirdarshi jagrat. Swapna samadhi grows slowly, but is stationary in the parts resisted, inconstantly organised in those established. Chitra & sthapatya grow in brilliance, richness & variety, rapidly & spontaneously, unaided even by the immediate will — beyond a usually passive ishita.
. . . The inner anandas have well established themselves & work whenever there is smarana, as does also the consciousness of the
Brahman in all objects which grows always in strength, intense universality & richness.. The remaining symptomatic rogas are being steadily extruded, but are violent or obstinate before their outgoing. Utthapana & saundarya do not yet prosper; the shade over the teeth after an at first unsuccessful struggle & partial withdrawal has succeeded to some extent in returning. The outward work, except in the struggle with the disease of others, is suspended,— except for the involuntary & unplanned beginning of the Eclogue in hexameter on which there has long been insistence in the lipi. The relation with the Ishwara is now well revealed & active even when it is apparently clouded by other vanis; these can no longer dupe the intellect though they keep the mind sometimes in forgetfulness of their undivine origin. They become more & more truthful with the growth of the trikaldrishti, but also voice the deficient drishti & the remnants of false stress.
In the night rupa expanded greatly commanding a plentiful variety in the crude forms, a limited movement in other non-lifelike forms & a few stabilised lifelike forms, not of the more vivid order, direct before the vision. Swapna-samadhi recovered its frequency and variety of experiences but not their combination & organisation which had been begun but not steadily continued. Health moved forward a little, but not yet decisively.
Sept 22d. 1913.
The siddhi has now firm standing in knowledge, in spite of lapses & lacunae, and the guiding Script can be invested in a definite form. The guiding Script orders & indicates, it does not predict. Its movement must be entirely liberated from the shadow of control by the mind's vigilance, suggestive & distrustful, which still subsists in the environmental outlook. The trikaldrishti has been reconstituted and needs only a greater illumination & decisive[ness] to get rid of the one positive defect that still clogs it from perfection, false distribution of stress by the masquerading of mental will-suggestions in the guise of knowledge-perceptions. That once cured, the range of practical knowledge will automatically increase. The willpower is as yet unable to act without a Prakritic resistance in the physical akasha. This habit of resistance must steadily be overborne and eliminated. It is especially active when continuous & detailed movements are dictated by
the willpower to external objects, but this resistance has been overborne before and must now be overborne habitually. Finally, the actuality of the lipi, rupa & samadhi must prevail over the blind and inert, but stubborn refusal of the physical ether. This is the immediate work that yet remains in the third chatusthaya.
... A stronger force of natural health and a more perfect habit of assimilation is being prepared by the suspension of the imperfect siddhi in arogya. Similar movements account for the long obstruction or renewed obstruction in utthapana & saundarya as in the samadhi and the adesha-siddhi. These movements must be helped by the will to work out more rapidly.
Sept 25.
The apparent movement of reaction has ended, even more than usual, in a strong advance. The basis of samata has been strengthened and widely confirmed in the fixed perception of all things as true & all events as destined and helpful; if asamata now comes, it must be a purely mechanical movement of memory in the physical parts, unless knowledge is forcibly taken away. This in future will not be allowed. With samata dasya, tejas, sraddha have attained a more perfect security. All that is now needed is the expulsion of the physical memory of adasya & nistejas and the perfection of effective tapas in the knowledge & the power to establish the sraddha of the Ishwari in the Prakriti; the mere human sraddha is now well founded except in the adeshasiddhi. The faith in rapidity is really part of the faith in the adeshsiddhi, its condition and foundation. The relics of the egoistic outlook & inlook in the physical mind have also to be expelled.
The basis of effectiveness in knowledge has been laid, the centre of true sight, ritam in satyam, has been revealed in action perfectly removing anrita suggestions, suggesting and approving the ritam. The basis of effectiveness in action has not been revealed. This will now have to be done.
Sept 29th
Asamata still comes in the physical brain; therefore it is sometimes thought that it is possessing the mind & heart, but it only touches the outskirts & departs. Even this remnant is taking too long to expel owing to the liability of the physical brain to be clouded
which prevents the vijnana from fixing itself on the whole being except in & through the intellectuality. The finality of accuracy in detail of time, place & circumstance must now be well established.
The time has come to distinguish always between truth and error, even in the trikaldrishti. It will not be done perfectly at once, but finally in itself and, for the rest, in its application progressively.
The time has also come to apply finally though not yet invariably, the perfect aishwarya, ishita, vashita of Mahakali in Mahasaras-wati. This is not it; that is Mahasaraswati-Maheswari used by Mahakali. That is done. Now it has to be lifted into the ritam.
Sept 30th.
The perfect establishment of invincible udasinata & firmly founded faith yesterday in the bhava of Mahakali assures a free course to the siddhi; in order that it may be rapid the defect in the subjective objectivity of the Bhuvar has to be removed, the attempt to hamper, obstruct, limit or even deny the tejas, tapas & prakasha. The trikaldrishti is now firm & acts with comparative ease, but not sufficiently swift & spontaneous and it is besieged and limited in its range, perfect only in the completeness of its intellectual apparatus. The habit of confused suggestions between which the vijnana has to distinguish, must be eliminated; the revelation & inspiration replace the vivek as the most frequent & important activities of the vijnana. The aishwarya etc are not yet lifted into the ritam.
These things however will now inevitably fulfil themselves. The barrier to the rupadrishti has also at last been broken & the remaining difficulties in that & in the swapna-samadhi will now follow suit. The concentration of the tapas is now in the physical siddhi and in the physical siddhi it must be on the saundarya especially, for all else is prepared for progress, even the secondary utthapana is now again under way. Only in the saundaryam is Vritra really powerful, & to a certain extent in the adesh-siddhi.
Record of Yoga.
Sept. 13
An exact application to the circumstances of the Yoga. The Ribhus are the gods of formation who proceed from the divine Tapas (शवसो नपातः) and use it to form thought, action & condition. This formative process is now the course of the Yoga ( अस्मिन्हि वः सवने) and the delight of the ananda in the formative action is becoming habitual to the mind-force (रत्नधेयं इन्द्रं). At the moment, however, asiddhi had attacked, bringing defect of formation, defect of ananda, trouble & deficiency in the mind (defect of धन्वन्). Hence the इह यात माप भूत.
Lipi — "17th September." (akasha, varnamaya)
Typical Trikaldrishti
A frog hopping in one direction, with no sign of turning. A turn at a sharp right angle indicated & the exact line of subsequent passage indicated; fulfilled but not in the place perceived.
Another frog comes from the opposite direction; indication that the bodies of the two frogs will meet one leaping on the other, although the lines of their motion were not such as to promise meeting. The smaller frog turned away & began hopping in the opposite direction, but the larger pursued & sprang upon it, thus fulfilling the trikaldrishti, but with a variation of circumstance which had not been foreseen.
Sept. 15 —
Two crows descend into the road behind the wall fighting & are invisible. Indication that they will immediately rise above the wall fighting in the air & part. Fulfilled precisely, though the trikaldrishti itself was not jyotirmaya.