Record of Yoga
10-30 June 1914
June l0th
Sortilege
The Pure Mind & the Sense-Pleasure borne up together by the Ananda are to be full of the sense-delight & so carried & wedded to the Inspired Thought in the Vijnana, ie known & taken cognizance of by it. In the streams of conscious being they are to form in an universal fashion the planes of activity of the siddhi & to remove from the "heart" of the vijnanamaya being the obscurations that still remain.
Script.
The lines of the subjective siddhi have now been fixed.
1. Ananda as the base, free & joyous Tapas & Prakasha as the special instruments.
2. The universal sense of the Anandamaya Lilamaya Krishna in the Brahmadrishti as the continent of all the conscious activity
3. The principle of Affirmation to replace the principle of rejection & denial.
4. Ritam to develop no longer only in isolated or combined details, but in the undivided brihat of the satyam with truth of detail & combination as a play of the ritam satyam brihat.
The statement is not complete; [there]1 are three others & then two more to be added making in all nine affirmations, stomah, of the developing God.
Lipi
1. literal.. intensity (chitra)
2 despite resistance of the intellectuality tapas exists (chitra fixed)
3. northeast, southeast; still to begin in the (rest)
ie the Dharma or Yoga.
4. suspension of the activities (akasha, sadhara)
only for stronger resumption
5. 13. (chitra)
1 MS they
6. Typical of the lipi. authority
7. 31 chitra.
Script.
The three other affirmations
5. The Personality of the Ishwara, Krishna, to be present in the consciousness, governing all the activities
6. Dasya of madhura to be the personal relation of the Jiva with Krishna—the dasya to be tertiary with the most intense consciousness of passive yantrabhava in the whole system.
7. Acceptance of all bhoga as a slave & instrument of the Lover to be the principle of the madhura.
Ananda.
Recurrence of intense kamananda is now becoming persistent and common. Only continuity is insufficient.
Subjective ananda is almost perfect as positive samata, but not in intensity of positive ecstasy (rabhas, radhas).
Generality of objective ananda is now being restored; but intensities of physical pain still escape the grasp of the Ananda
══
Later, an initial continuity of intense kamananda was manifested, but under certain conditions of will, smarana, hetu & state (eg the sitting posture). These conditions have to be surmounted & the continuity rendered ahaituka & unconditional[.]
Intensity of subjective ananda through the indriyas (Kutsa) is again growing on the system; it alternates with the condition of shanta samata, the latter often tinged in the more subconscient parts with udasinata.
Aishwarya in Kriti
1. Immediate fulfilment in one detail of the suffragette movement
2. Final fulfilment in the S. African difficulty.
3. Slight fulfilment in Irish question (Volunteers).
Lipi
1. Ideality of light together ideality in tapas.
2. Intense ideality.
Rigveda II.10.
Script
For the intense kamananda will should no longer be used; only smarana & involuntary hetu.
The power of rupa & samadhi is really growing. Suspension of its activity is being used in order to break down limiting habits formed by the material Prakriti in the ether and allow larger forms of fulfilment to manifest out of the Avyakta.
At night there was an attempt in the swapna at organising itself, but it did not go very far.
——
June 11th
Sortilege—
Script.
There is still an activity of the illuminated mind in its middle ascent, not dependent on nervous consciousness, not yet in harmony with the ritam, but only satyam & brihat. It is full of true & active possibilities out of which the actuality is determined. This is the reason why it is neither ritam nor anritam. It is truth of being, but not truth of eventuality.
Lipi.
1. It is the bygone attention to the spirit of the intellectuality (Akasha, with difficulty).
2 Turpitude—to be fought & expelled from the environment (chitra)
3. Energy Trikaldrishti (antardrishta)
4 Nature Trikaldrishti
5 13
6. 31.
Trikaldrishtis fulfilled.
1. J.F. seen in lipi 9th, fulfilled 10th by independent action of N.
2. Action of Suffragettes in injuring pacture.[?] N.B. This peculiar feature of the campaign was foreseen before it began.
3. Lipi of the 10th (1) fulfilled by the rapid growth of intensity in the Ananda.
Ananda
The kamananda is now, in subdued action, continuous without smarana, intense with smarana in asana. It has to become intense without suggestive smarana.
Subjective Ananda is gradually increasing the Kutsa intensity.
Tivra is trying to generalise itself in ahaituka. It now comes in intense particular touches or subdued & general without as well as with smarana.
Kamananda is now present, both subdued & intense, in all positions, lying, sitting, standing or walking, with or without the stimulus of smarana or of hetu. It is therefore free of condition in essence, but it comes more often with the helping conditions than without & more easily. The free continuity & recurrence has to be generalised & its activity in samadhi, which has once recurred, must be manifested & also generalised. All this has been done by the concentrated method[.]
The only obstacle now is the physical vessel, ?F£ [tanu], which does not yet admit of the continuous Ananda because of the part of the physical consciousness behind it which has not sraddha in its possibility. That consciousness must be purified & enlightened in order that the body also may change its faith & its habits.
Veda—
The perception of the Gods, (Vayu, Agni, Indra etc) which was formerly occasional, is now regularising itself, all the gods being seen as Krishna, & again as personalities of the Four who throw themselves out in all.
There was some loss of faith later in the day owing to adverse pressure in the body & in the kriti & the failure of confirmed decisive results in the third chatusthaya.
The ritam has ceased to develop & the thought & action are of the brihat of the mental activity.
Rig Veda II 5 to 8
June 12.
S. [Sortilege] इन्द्रापर्वता बृहता रथेन वामीरिष आ वहतं सुवीराः
Script.
There has been, as predicted in the lipi, a suspension of the effective activity, the activity in the sense of the sevenfold affirmations. The object is to develop the brihat of the mentality, the barhih, as a base for the activity of the gods. This leads to the remaining two affirmations not yet formulated
8. Siddhi must be on the basis of the largeness in the five worlds & not a selective & limited siddhi.
9. Time must be no longer a determinative, but only an instrumental factor in the siddhi. So also with Space & Circumstance.
These affirmations will take some time in working out, there will be resistance & temporarily successful resistance to their conquest of the field of action, whether the internal or the external field. Such delay or such episodes do not mean the triumph of the resistance or the falsity of the principles.
The sense of the sortilege of the 11th is that the realised action internal or external can never be an equivalent of the Infinite, it can only be a selection, as a rhythm or formation chosen out of infinite sound or infinite substance. This must be recognised. Only a part of what is perceived can be made effectual in action, can be justified by the event. All the rest must be seen in being & force, swaha & swadha.
——
Ananda
Kamananda has persisted in the will of the sukshma body, but was only occasional yesterday in the sthula because the physical body failed to react against habit & satisfy the test to which it was put. It is now attempting to recover continuity as well as frequent & intense recurrence.
In this attempt it will rapidly succeed.
Subjective ananda has been upset to a slight extent by the failure of faith, but is now recovering itself independently of the faith. It is ceasing to depend on belief in success & outward justification. This is necessary. Ananda must be entirely self-existent. To this rule there can be no exception or modification.
The ananda of adverse impact or result is always felt, but sometimes in immediate retrospect only. At the moment of the impact or the perception of result it is often more or less veiled by the external pranic reaction of discontent or discomfort. This will now go on being steadily rectified.
As a result, the vamih suvira ishah will be rid of one obstacle to their action. But there must also be prakasha & effectivity of the tapas. Both ideas are conveyed in the expression suvirah; it is not only delight that is intended, but also light & power. But delight first, since Sat & Tapas have to be realised through Ananda.
Vijnana.
With a more energetic tapas the action of the ritam in trikaldrishti has revived, but it is still at the same stage, chequered by a sub-activity of the deductive inferential & speculative intellect transformed into ill-ordered intuitive reasoning which falsifies the truth of actuality by false distribution of stress. This great & long-standing stumbling block has been changed in its method of action, has risen out of the lower into the mediary mind activity, has diminished in its force & dominance, but still holds a place in the consciousness which baffles the attempt at a final siddhi of the vijnana.
The attempt to carry the ritam farther is for the present entirely baffled by the forces that seek to remain in the intuitive reason & develop it to the exclusion of the descending Ideal Mind.
Ananda —
The kamananda has only recovered an occasional continuity in two asanas with an inferior intensity & a recurrence baffled in the attempt at frequent & strong possession by the sense of physical inability (avira) which is obstinately imposed on the system from outside. The will in the system is opposed by a will outside which affects the system.
Subjective ananda is, by the same force, being prevented from excluding mechanical asamata.
——
The consciousness is now forced down to a level where all ideas & mental forces are projected into a false light where they seem all luminous, definitive, equal & cannot be seen in their relative play &
right proportion. Here the nervous action seems to be dark & false because they do not fulfil the mental projections, instead of being seen as a necessary medium & modifying force necessary for the right realisation of the thing destined upon the physical plane. The strength of this plane of consciousness is external to the system even while in possession of it by abhisti, by abhava; it belongs to others & not to the personal experience or temperament which has always had an orientation towards intuition of vijnana or to intuition of chitta, but not to the mediary or to the swapnamaya intelligence.
Trikaldrishtis fulfilled
1. That in the afternoon there would be no definite progress.
2. For the day, all the inertia perceptions (tamasic) denying the successes predicted by the egoistic faith of the tapasic mentality.
Lipi—
1.
[isthi philos estha]
2 egoistic faith entirely killed—ie the egoistic faith in the external consciousness that is still able to affect the internal being must be entirely destroyed before the vijnana can take possession of the mind.
3. 31
4. 13
Script.
The inertia perceptions are now being disproved as definitive eventualities, but affirmed as themselves forces that help in determining the eventuality & as perception of such forces in the action of the Prakriti. By this repeated realisation of affirmative & negative perceptions as truths that are forces & forces that are truths, the knowledge is not advanced, but only confirmed with an ever increasing sense of brihat. The Ritam does not gain by the repetition of the process.
The affirmation has recommenced, but only partially in the terms of the vijnana. The mental terms must steadily be replaced by ideal values.
June 13.
St. [Sortilege]
1.
ie the illumined Powers of the nature, impelled by the Understanding, submit to the Ideality in sacrificial actions where all is clearly distinguished & put in its place.
This describes the movement that is now, against opposition, in course of being effected.
Lipi.
1. unripe—ie the mediary intelligence for full ideal action
2. first fruits of the ideality in the intelligence
3. food of the ideality—ie the bright full intelligence is offered up as food to the Vijnana.
Script
The Seven Affirmations have now to be entirely reaffirmed in the conscious experience. It is evident that aishwarya-vashita & ishita-vashita are growing in the satyam brihat. The pure ishita, aishwarya & vashita have to be equally asserted.
The true hinge of the seven affirmations is not the principle of affirmation, but the personal relation with the Ishwara & its triple rule of pervasive presence (avas), dasya madhura relation and universal bhoga result.
——
Sort.
2 Ordinary . . Clari. ie the sense of the Lilamaya in every person & object must be made the ordinary perception in a clarified consciousness.
Script.
The labour of the illuminated Intelligence is being constantly justified and again falsified, as was done formerly with the logical intellect, in order that the submission to the Ideality may be enforced on these powerful forces,—in order that they may see that they are not yet pure & cannot be pure of the nervous force that is not illumined, unless they give up the attempt at self action. They are only there as the food of the Vijnana.
All attempts at permanently excluding obscuring confusion from the Tapas & the Light fail the moment they seem to have almost succeeded. It is no proof of false guidance by the Ishwara, but only of a false state in the Prakriti, a state of unaccomplished harmony. Nor is it a proof of non-guidance but merely that the goal has not been reached.
The error is in throwing force on the detail to the exclusion of the Brihat.
Kamananda
The action & intensity of the kamananda has been restored in all asanas after a prolonged struggle of 24 hours duration between the will in the mind & prana & the adverse external Will which uses the deficiencies of the body.
Subjective intensity of Ananda, after attack & clouding, has been easily restored in the senses. It is only in the mental reception of event that it is still subject to violent negations.
Tapas—
Aishwarya is now acting with the 60-fold power in consecutive movements, but only where there is no strong opposite intention or passive hostile force against it. It is also producing circumstance to rectify passive hostile force; but there is as yet no predominant power of success.
Script
Knowledge will manifest perfectly enough if the habit of nervous stress independent of light can be removed. For this reason all perceptions not proceeding from the centre above must be passive & indifferent, until the conversion into ideality is complete.
It is evident that all definitive perceptions of event now are perceptions of an active possibility, that is a possibility that is to be fulfilled or would be fulfilled but for the intervention of another force. Some are more remote being only intentions in the subconscious being that are kept from emergence by the overt nervous & mental activity or thoughts which cannot fulfil themselves in the actual state of the Prakriti.
Sort
3. बृहद्वदेम विदथे सुवीराः
Aishwaryas in Kriti fulfilled.
1. Irish National Volunteers
2. Stress of the Suffragette movement
3. Attempt at forward movement in the Society.
Distant Vyapti—
1 The scene in the Alipur Court, presented to the thought day -before yesterday, but as an idea not a fact, down to the retirement of Counsel.
2. Communicative to M. R [Motilal Roy] of the formation of the vijnana.
Samadhi.
The Swapnasamadhi was once more somewhat active. Rupa shows some signs of a tendency to develop.
June 14th Sunday.
St. [Sortilege]
The force & the mental Ananda have to enforce joy in the right thoughts & right forms of being & change in them into divine Ananda. All that is not sukha must be made sukha[.]
Lipi.
1. The society of the Satyayuga, then rightly begin.
2. After the destruction of the intelligent activity, ie the ideal can develop.
Script.
The Law of submission, namas, to Krishna revealed in the gods, is now accepted by the Jiva in all parts of the system. The law of affirmation is also being accepted & this implies a perfect faith in the guidance, but not yet in the result. The passivity of the critical
intelligence, its surrender in favour of the Viveka is equally accepted. These things are now sukha and have to be generally enforced by Agni & Soma in the terms of Ananda. It is at present being done in the interests of Indra, who is King of Swar, in the supreme heaven of the mind within the triple system.
The siddhi of the Vijnana will now proceed regularly by self-action as the siddhi of the first & second chatusthayas have proceeded. It can do so because every motion, even the most adverse, is accepted as a step in the necessary process guided & imposed by the supreme Wisdom, Love & Power. This is the namas of the Prakriti to the Purusha. Till now it was only the submission of the Jiva to the Ishwara, & could not be perfectly effective because the exterior Prakriti was still rebellious. The next step must be the entire submission of the intelligence to the ideality, विप्रा नमस्यंति धियेषिताः
══
The instances of effectiveness in dharma continue.
In kriti there is a severe setback, eg. Irish Volunteer quarrel, French Cabinet instability, in public matters; the difficulties in organising the personal life are rather obstructions than adverse movements.
In the body the Tapas is still ineffective except in some details.
══
The day has been otiose in karma & in siddhi, except for the movement in the morning.
—
Kamananda is infrequent in occurrence, but not limited by any condition when it does recur.
Premananda continues to grow but is not in its activity as yet the normal movement of the chitta. The same limitation holds of the other anandas & of the Krishnadrishti. Only the shanti, sukha, prasada of the first chatusthaya are entirely in possession of their seats; Samata also except in certain physical touches. In the second chatusthaya dasya is normal, but not the continuous active dasya-buddhi. The rest of the second chatusthaya is dependent for its activity on smarana.
—
Rupa has now an almost full abundance & spontaneous activity in Chitra; in akasha on a background & in antardrishta clear forms
emerge out of a confused abundance of vague incomplete images & remain for the briefest moment or emerge complete[,] vivid & clear but without more than the moment's stability.
—
Impulses of activity are abundant & even powerful, but are not able to emerge into coordinated work. They have chandra ananda, but are not fully illumined in their energy.
—
June 15th
Sort.
When thou hast drunk of this, O thou of the hundred activities, thou becomest the smiter of the Vritras, and protectest man in the fullness of his plenty—
Script.
That is to say, the Ananda is the condition, the fullness of the Prema, Ahaituka, Chidghana & Shuddha resulting in the Chid-ananda & Sadananda—
The forward movement of the Rupa today is the preparation for a final efflorescence & prepares in its turn a forward movement of the Samadhi which is dimly adumbrated. There is some strain of the Tapas; it is unnecessary & will fall away. But it prepares & represents the intensity of the Mahakali energy, involving also after purification an energy of the light & joy, which is to replace the calm Mahesh-wari-Mahasaraswati passivity of the empty vessel.
These things are not to be done slowly, gradually & with difficulty, but rapidly, victoriously and without relapse. The point at which this will be possible, is not yet reached, but is being rapidly approached.
Already affirmation is the dominant note of the thought-perception, the ketu. The base of Ananda will soon also be "normal", as indicated in the constant symbol-word, "Ordinary" read on the box. Tapas & Prakasha are being assured more & more of their freedom. Only the uncertainty in the faith holds them back, & this obstacle is now being removed by the removal of the Maheshwari restraint. Mahakali left to herself can now work out her own salvation.
The Anandamaya Drishti, the constant sense of the Ishwara, the dasya-madhura & bhoga are also almost ready.
The large siddhi has also been accepted in the sankalpa & the method of working. It awaits only the ritam of the vijnana in thought & tapas.
Time is the last enemy to be conquered & enslaved. That too depends on the ritam of the tapas.
══
Crude Rupa is now clear against a background, but with some difficulty, except for a few easily spontaneous forms, & without stability. Clearness has begun also in the antardrishta. An attempt is being made to introduce mobile forms in the jagrat, bahirdarshi & [antardarshi],2 as owing to the rule of instability in the jagrat, a complex continuous action cannot be seen in the swapna-samadhi, except behind a veil of non-seeing by the eye of the supta chaitanya. This veil is growing thin & the chaitanya, jagrat in swapna, can now see a continued action, but not with the figure clear before the Chakshush.
In rupa sadhara, there appear to be three preliminary stages. First, chitra is formed from the material provided by the background, by the mental eye acting through the material & taking advantage of marks & physical helps; then the material is used for the substance of the picture, but the outlines are arbitrarily determined by the mental eye; then emerges the sadhara which is created not from the background, but from the akash & thrown on the background to help the distinctness; finally, the clear sadhara detaching itself from the background & practically equivalent to akasharupa.
Lipi
1. Soul-tejas;
[aiskhistos estha].
2 the real intensity of the delight (has only to reveal itself by seizure, in the mind, of the central & comprehensive Ananda)
3 itself it is distinguishing itself—ie the ideality in the movements of the intelligence
4 joyful progress—often repeated, almost daily
2 MS antardarsha
The subjective Ananda, the Krishnadrishti & Drishti of the Jnana & Ananda Brahman, the confirmation & enlargement of the Satyam Brihat, the strengthening of the principle of Ananda are all now proceeding automatically towards their completion. So also the acceptance of all bhoga and the dasya. Only an uninsistent but sustained attention is needed for their generalised activity. For the generalised activity of the madhura relation with the personal Ishwara, smarana also is necessary; there is not the automatic smarana. The automatic generality of the ritam & the conquest of Time are as yet only envisaged.
Samadhi is progressing in stability. Dream was extremely coherent, free from ego but deformed by present associations.
══
June 16th—
St. [Sortilege] Raw materials (Fr. D.)
Script. It is the raw materials (ama) that are now being brought forward for pachana. This exactly describes the defect in the siddhi of the mental consciousness which was being strongly felt all the morning & especially at the moment of the sortilege.
—
Neuralgia with a struggle in the consciousness between discomfort of pain & raudrananda. Followed by intensification of pain & repetition in two places. An equally intense pain in the chest added. There the titiksha was deficient & the pressure was diminished & intermitted. In all cases except the last mental suggestion preceded the production of the pain. Afterwards the pains were renewed but with less simultaneity; the titiksha & element of ananda & physical udasinata increased, but could not rise to the right intensity. At last the pressure became too great and determined will had to be used to remove the pains. In this experience there was a conscious struggle between two Powers or sets of Powers, one exulting in the pain & desiring to use it for the abhyasa of Raudrananda, the other rejecting & opposing them as contrary to the Arogya siddhi.
For the moment the anritam seems to be strengthened. The samata, shanti, sukha, hasya are growing continually in positive force as well as the dasya and faith in the guidance & resist all attacks.
Lipi
1. youth destiny (chitra).
2. enthusiastic faith in the ideality
3 referee.
The clouded ideality is again emerging into overt action.
For some time the spirit of the ideal society seems in a crude form to be growing among a certain number. This fulfills the repeated lipi 13.
Cold has once more manifested (in the head) but with a slight effectiveness. It recurred, however, throughout the day, the will only availing to prevent its continuity.
Veda VII 61-66. Notes.
══
June 17th
St. [Sortilege] intimating the destruction of the sollicitude.3
There is persistent clouding of the knowledge in order to annul the affirmations, maintain the principle of relapse and destroy the faith established & the shanti. It is always the method of the Vritra that is used, except in the fourth & fifth chatusthayas.
Script.
The Ananda must be positively affirmed in all activities & experiences without regard to consequences. The governing Power will arrange the necessary affirmations & rejections.
══
Commencement of the Tablet of Vedanta.
The Affirmations remain. They are resisted in their conscious & perfect application. They have yet to be finally disengaged from that resistance.
══
The first chapter of the Secret of Veda completed. The power of swift writing & the joy & force of inspiration have been entirely recovered; but cannot be used with sufficient continuity as yet, because of the obstructive tamas in the physical consciousness. The
3 So spelled in MS here and below; it is the French spelling.
shadow of Vritra still remains on the Adri.
—
Intimations—
1. The first chapter of the Life Divine & of the Synthesis of Yoga will be immediately begun & rapidly completed.
2. The physical siddhi will be extended into utthapana.
3. The literary activity having been organised, the activity of Dharma will be organised as the second outward fulfilment.
══
The physical siddhi is now the chief subject of active struggle between the Tapasya of Siddhi & the remaining strength of Asiddhi. As yet the Asiddhi predominates in the actualised existence, almost entirely in the Saundarya, effectively in objective utthapana, as a powerful obstruction in Arogya, as a habit of discontinuity in physical Ananda.
══
Kriti does not yet progress beyond rudiments; Dharma is only effective, for the rest with a great variability, in individuals; Samaja is only seen in indications of initial tendency.
══
Jun 18.
St. [Sortilege] refers back to the raw materials, the destruction of the sollicitude, the "soul-tejas."
Script.
There is an apparent period of obstruction or even of relapse in the Vijnana & faith. As usual, it has an object connected with the next advance in the siddhi. That object is to get rid of the remnants of sollicitude & faltering faith and affirm the active tapas that will ripen the raw materials of the siddhi.
Lipi
1. Suspensibility of the ideality
It is found that in the state of passivity the suggestions of the brihat tend to arrange themselves in the terms of ritam, correcting automatically the false stresses with a greater power of self-existent
truth than formerly; but activity of the tapas tends to reinforce false stress and deform the ritam. Therefore the old gulf between the passive udasina effectivity & the active joyous or sahasya seeking after effectivity, is not yet bridged.
Aishwarya etc are for the most part ineffective for the last two days.
The obstruction of Vritra has succeeded this morning in troubling the faith & the first chatusthaya.
The ritam in the state of passive recipiency is an unillumined or obscurely illumined ritam.
══
The Brahmadarshana varies between the Krishna & Narayan Bhava & the impersonal Brahman in which Sarva predominates & Ananta & Jnana are insufficient. It is only the Krishnadarshan that brings the Ananda.
══
The obscuration being effected, the full ananda of the senses is also affected with jugupsa.
Script.
These inroads in the siddhi will now be ejected & the damage done repaired. It is really the remnants of the egoistic faith that have been attacked & the other has been veiled in order that the attack might have effect. The suspensibility of the ideality is drawing to an end & with its removal, the principle of relapse will be removed from the emotional & nervous subjectivity.
══
The Affirmations are once more manifesting, but not in their entirety. They are pursued by a question that materialises in negation, partial or suspensive of the fullness of the affirmations. Especially, the affirmations of personal relation are still ineffective & without them the rest cannot keep their footing.
══
The full affirmation of the satyam brihat is no longer resisted, but the complete affirmation of the ritam is constantly attacked & broken when it seems to be on the point of perfect fulfilment. There is always an element of deviation, potential or actualised, or of potency of relapse which is made effectual, usually immediately after
any instance of effective or perfect play of the ritam. It is always in the intelligence luminous or unillumined that the ritam acts.
══
Study has to be arranged with the same force & order that is almost accomplished in the writing. It has to be confined at present to Veda and philology. In both perfection & not rapidity must be the first consideration, but rapidity will come hand in hand with perfection.
══
Study of Veda.
June 19th
Samadhi showed a greater tendency of habitual stability in form & continuity of process than has hitherto been reached. Nevertheless the stability is not fundamental as yet, the pratistha, that is to say, is insufficiently firm & thus gives room for suspension & relapse.
Lipi.
(Chitra) 1. glorious energy—imprisoned & trying to emerge.
Akasha 2. the result of the energy is still obstructed.
" 3 sunlit energy—the sunlight in the energy is instructive & enveloped in the theory of the intellect.
4 in the delight there is light, it is slight as yet in the tapas.
5. 31. 13 (daily repeated)
Script.
The sollicitude is now destroyed in its centre; in its application it has to be destroyed by substi[tu]tion of the free, joyous & unillumined Tapas proceeding direct from the Ishwara.
The raw material is being progressively turned into ripe & utilisable forms. This is evident in the knowledge in which the most apparently false suggestions are being reduced to terms of the Truth even in the difficult processes of the trikaldrishti. It is proceeding also, at a less advanced stage, in the tapas. It has begun in the rupa & samadhi.
Force of soul-tejas has to be substituted for the sense of want & the straining in the sollicitude. This process also is under way.
—
Study of Veda is beginning to take its proper form.
—
The Synthesis of Yoga commenced.
—
Aishwaryas fulfilled
1. Agreement about Irish National Volunteers & their growth
2. The formation of the French Ministry
3. The recent course of the Mexican War.
4 The action of Turkey in the Greek quarrel.
5. The undisturbed progress of the S. African solution.
Against—
1. The hitch in the Niagara Mediations.
—
Today the negations have been expelled, but they still surround the progress at a little distance.
Especially, the dasyabuddhi is greatly strengthened, & the Tapas. Physical alasya still persists & resists the pranic utthapana, but it is being constantly overborne. Mental utthapana is almost complete, ie the uninterrupted energy of the mind for action, pranic utthapana is only resisted by the defaillances of the body. The two are now moving towards a continuous variable energy; change of activity is used more often than rest as a means of relieving the strain on the unfit body. For some time sleep has been allowed in large quantities.
Lipi.
6. The sleeping & suspended energies again in activity. (chitra)
7 something of fidelity to the ideality emerging, intellectuality losing its tejas of resistance to the ideality.
8. the exchange of intellectuality for ideality in the sea god (Varuna).
9 return of friends.
══
Rupa in jagrad antardarshi is now showing stable groups including men, objects & animals together, crude, & with movement. But there is a deficiency of body & vividness. Shabda is trying to emerge into the jagrat.
—
Samadhi.
Strong & often brilliant activity of vision in swapnasamadhi & deepening of the solidity in the degree of stable continuity already achieved.
June 20th
St. [Sortilege] Straining & anxiety must cease.
—
Script.
The entire fulfilment of the progress in motion since the 10th June is hampered by certain negations which cannot break down the progress but seek to limit & occasionally to suspend it. The Nidah are stronger than the Vritras, & this in itself is a significant indication of progress. Vritra, however, is still strong in the fourth & fifth chatusthaya[s] &, to a much less extent, in the sixth & seventh.
The intimations of the seventeenth are as yet being fulfilled only in the first & even that is subject to qualifications of the time-symbols then assumed by the mind.
—
The day has chiefly passed in karma.
Synthesis of Yoga takes its final form; the first Book of the Life Divine begun (the Vedantic Affirmations).
Lipi
1. death of hope
2 sister energy—to replace & already replacing hope, nishkama anandamaya tapas.
══
The touches of sollicitude from the external Nature now take the form of a passive doubt with a tendency to repining, more often than the sense of anxiety & effort.
══
Lipi
3. The repining is in the intellectuality
4. energy of bliss (to remove the repining).
Script.
There should be no struggle to do anything, know anything or effect anything, but only the readiness to be an active & blissful instrument in whatever is intended.
This does not mean that there is to be no passion & force in the action or that all is to be saumya, easy, pliant. On the contrary; for it is the action of Mahakali that is intended. That action is already pleasant in the impulse & joy of the sahitya, its isha & radhas— combined as the ratha, the chariot of the soul in its action. The same rudra energy will be extended everywhere; but it must result from the bhoga of the passive Prakriti enjoyed by the Ishwara.
It must be extended first to the vijnanasiddhi[,] to the thought, vak, script, lipi, sense-perception, power, vision,—afterwards to the body & the outward action. Not only is this to be done, but it is about to be done. It has already extended itself to the script & is preparing to extend itself to lipi & rupa & to the senses.
══
The change to the rudra ananda of Mahakali is already being effected, organically & organised-ly—it has extended itself to all experiences & activities, but is hampered by the sense of a discord & the discomfort of the discord. This discomfort can be well perceived as a form of ananda out of order & its source as the egoism of a standard erected by the individual mind and a demand that all should conform to it. The standard remains & the demand, but it must be the standard of God's tendency & the demand of God's tapas, so that the discord may also bring a joy of progressive fulfilment & of strenuous-ness in the progress, not the discomfort of a baffled struggle.
══
The use of error is to suggest or to maintain a truth of being which would otherwise be shut out by the limited precision of the truth of actuality. What we call truth is always an equivalence between a partial truth of fact & the perception in the human mind. If too rigidly insisted upon it is itself an error,—as if a tract of ground brilliantly lighted were to be taken for the whole earth & the vast-nesses left in obscurity excluded as if they were non-existent. This rigidity is the ordinary method of truth-seekers. Necessary to the limited human mind, it yet prevents comprehensive vision. We deny
or forego the infinities of Truth in order that we may securely grasp some of her fragments,—the broken bread of verity.
June 21st
The Ananda holds firm. The sortileges of June 10th 12th & 14th are fulfilled; & since safety of the gains is assured, whatever interruptions or cloudings there may be, the Ananda is a dhana which is in possession now once for all. It has only to be progressively intensified & cast more & more into the Mahakalibhava. It still keeps too much of the Maheshwari-Mahasaraswati bhava.
St. Sayana Bhur—ie the physical consciousness has now to be solarised (moulded into the ideality).
N.B. Before seeing, it was intimated to the thought-perception that today's sortilege would be a repetition & confirmation of those of the 13th. A glance was given at an old rejected MS. (Secret of Veda) with the above result which was first read Sight & Bhima. This was at once a prediction & an illustration of the thing predicted; for the perception came in the physical consciousness and was not first made luminous above in the Drishti.
The sortileges of the thirteenth are first to be fulfilled & then Sight & Rudrashakti are to be harmonised.
══
The body resists & attempts to keep its tamas, incited by the memory & habit of old reactions. It has to be given, when too insistent, a change of activity[.]
══
Intervals of intense bodily passivity & inner calm still arrive, as this night, which belong to Maheshwari rather than to Mahakali-Mahasaraswati. They are used for the ever increasing fullness & force of the pratistha which is always the Maheshwari pratistha.
══
Great stability has been achieved in the rupa of swapnasamadhi & lipi there seems also to be growing [in] coherence, but these effectivities have not yet been generalised.
—
Annotated translation of Isha Up. corrected and copied.
June 22d
There is a yet unconquered opposition to the vijnanamay fulfilment. The Ananda holds firm in spite of many trials.
St. The action & intensity of the kamananda restored in all asanas—
ie the kamananda has been sluggish & intermittent, it is now time for restoration of its activities.
The action is being restored, but the intensity is intermittent except in the seated position which does not help to disperse the nervous energies that concentrate in the self-expression of the kamananda. Smarana is, temporarily, again a condition for continuity.
══
The vijnana of knowledge progresses in the mass and through the mass the ritam is evolving, but when the mind concentrates on individual detail, the old disorder is apt to recur. This, however, is not invariable; for often in the individual detail there is correct order. But when the final result is forecast without a mental perception of the forces at work, there error in mind is more frequent than the correct reception of the truth from above. The latter occurs rarely; nor are the perceptions as a rule illumined, but belong to the physical consciousness. The sortilege of the 21st, Sayana Bhur is being fulfilled as the preparation for those of the 13th . The सुवृक्ति [suvrkti] is going on in the physical consciousness which is being prepared as the lowest layer of the barhis.
In Tapas, the two difficulties are, on the one hand, to reject all willings that are not in harmony with the Divine Will & on the other to avoid mistaking the immediately dominant force for the eventual Divine Will.
Samadhi
The instances of prolonged action of rupa & stable status of rupa in swapnasamadhi are becoming more frequent, as well as coherence in dream, but as yet the insecurity & remoteness of the whole world of dream & vision are not removed.
══
Karma. Life Divine. Secret of Veda (improved & copied)
June 23d
Lipi
1. prophecy—has now to be made utilisable
2. brothers—
3 it is successfully arrested . . delight (in its increase but not abrogated or concealed)
4. eloquence
5. it is possible for it is everywhere successful (ie the turning of all things into delight,—in immediate answer to a half-doubt in the mind)
6 battle
The lipis doubly underlined refer to a later fulfilment which is now being prepared behind the outer actuality of things.
Script.
The governance of all thought & action by the Ishwara is becoming more & more general & apparent, but is still followed on separate converging lines and is not brought into an overtly common & harmonised action from the one centre. Prakriti in her new activity is still being prepared & organised. But the preparation is now rapidly drawing to a head & the relations of the diverse activities begin to be seen.
The main complaint is smallness, insufficiency, want of mass in the ritam. These are the things that have now to be remedied.
══
Vijnana
The ritam increases but always in the unillumined physical consciousness and always with an element of blindly striking consciousness that fails to hit the mark, or to get the right pitch & accent. [This]4 element in its activities is being steadily put into its right place, but still persists.
══
Reference to Veda for indicative Vak.
Intimation that this Sutra which had long baffled the mind,
4 MS These
would this time yield up its whole secret. Immediately fulfilled, with a constant play of the illumined ideality in its fourfold powers.
Work to be done.
A Society to be formed like the Theosophical Society which will support & popularise the Knowledge & the writings which express it.
This is to be done by two means, the Will & Vyapti spreading the impulse to know & calling silently its supporters & the growth & manifestation of the Yogic powers attracting inquirers & convincing doubters.
══
Vijnana
The Knowledge after attaining a fair amount of Ritam in the Satyam Brihat, gave place to an attempt to establish the Aishwarya-Vashita-Ishita in a greater mastery, but here the Tapas is only one force among many, sometimes prevailing or partly prevailing, sometimes or partly failing & the Knowledge falls back to that level & reflects the struggle of forces & no longer the vijnanamaya knowledge of its eventualities. It becomes again the satyam brihat without the ritam, especially if failure reawakens the old struggle between egoistic faith & rajasic revolt of disappointment.
══
Utthapana
The utthapana (physical) has been renewed. So far all movements of the body in that direction have been a failure. Today, however, the medial asana of the legs was renewed & maintained for 15 minutes in each case with varying degrees of pranic mahima & laghima. Anima was intermittent, but on the whole defective, the cessation being due to the defect. In the right, the pressure was greater than in the left.
══
Karma
Recopying & correction of Secret of Veda Chapter I completed.
Jun 24th
St 1. We have to be content
2. स्विदित्यनर्थको वात्र चाक्षेपो भविष्यति—
That is effort is either inert & otiose at this stage of the Yoga or turns into Akshepa, that is grief, complaint or revolt.
Script.
These examples are being given to show beyond the least doubt that a great Intelligence is guiding the Yoga. The main feature of the moment in the Yoga is the attempt of sollicitude & effort to revive with their usual consequences of dissatisfaction, trouble, complaint & revolt. The first thing done therefore was to make the eye glance back & fall on the previous "significant words" recorded. "Straining & anxiety must cease" & "Raw Material",—the latter explains the difficulties of the process which has led to the shadow of dissatisfaction & sollicitude. The eye then glanced back at all the sortileges recorded & at once reinforced the corresponding activities & judged their state of progress at the present moment. Afterwards it glanced first at the paper Mahratta opposite where it got the first "significant word" & secondly, into the commentary in verse on the Isha Upani-shad where it got the second. The agreement of these two entirely unconnected sources taken at random, seen in the light of previous "coincidences" shows that these are not coincidences, but the combinations of an Intelligence for which no method is too small to bring about the greatest ends or too great to be used for bringing about the smallest.
Thought
Despise not, O thinker, the things that seem to thee negligible or the thoughts that seem to thee only childish. Thou mayst miss by that neglect the little stone upon which rests all this mighty universe.
══
Aishwarya
There are still three movements in the effectivity of Tapas
1. The Tapas is successfully resisted by strong powers of obstruction that are either in possession or take possession of the field of activity. The successes are then fragmentary & partial.
2. The Tapas acts resisted, but irresistible, in the power 60, sweeping away the resistance & realising an immediate success. This success may be either in one detail or in successive details but has not yet been generalised.
3. A mixed movement struggling towards general effectivity in which each act of tapas is satyam, but there is insufficient brihat and only a fragmentary ritam.
══
Script.
The difficulties of the Vijnana ought not to discourage the Tapas. This is still the defect that the actuality of unsuccess brings unfaith not only in the immediate success but in the whole theory of the karma.
The unfaith in Yoga siddhi is only a shadow; the unfaith in karma is still a reality. It has a liberal & ample ground of justification, but also good reasons for self-distrust. If the Yoga siddhi is entirely fulfilled, so will the karma. The question then is of time, of power & of good faith on the part of the Master of the Lila.
The doubt of good faith rests on the idea that this may be one of his deceptions by which he helps his purpose in the world, but deceives & breaks his instrument or satisfies his hopes only in a slight degree.
The doubt of power rests on the idea that the Master is not Krishna, but another who represents himself as Krishna or has taken advantage from the beginning of that belief in the mind, or that Krishna is only a god among gods & not the supreme Deity.
The doubt of time rests upon immediate disappointment & argues from that to eventual disappointment.
—
The first step is to set right the Tapas.
1. The Tapas, if applied with concentration, determines each series of movements in the sense of satyam brihat with a considerable but uncertain ritam.
2. This movement is baffled by an inhibition of the Will through partial knowledge which perceives a predominant possibility of unsuccess as a fate of unsuccess & help[s] the possibility to realise itself so that it seems justified as the fate.
3 This movement takes advantage of the uncertainty in the ritam, of the fact that knowledge is more correct when not coupled with action of Will on the result & of the weariness which comes on the physical self by expenditure of concentrated tapas.
It is necessary
1. That the satyam brihat should prevail also when there is automatic Aishwarya Vashita Ishita without Tapas.
2. That the idea of unsuccess should be recognised as a perception of strong or dominant possibility & removed from the central action which seeks the ritam of things in the Apas.
3 That Will & Knowledge should harmonise & coincide & the disparity between Chit of Knowledge & Chit of Tapas be resolved into a unity.
For this purpose two principles have to be observed.
1. The combination always of Will & Knowledge
2 The substitution of self acting for concentrated Tapas.
══
Asiddhi
Lipi battle repeated from yesterday justified. It is notable that this struggle always comes when there is in the consciousness a stress towards finality or rapid advance & is always to the advantage of the forces that obstruct.
—
Kamananda
It is suggested that the action & intensity of the kamananda is now established beyond recall in all asanas; but the continuity & freedom from necessity of smarana are not yet sufficiently established & are therefore [liable]5 to more serious interruption.
—
Lipi
1. battle
2 egoistic faith to be discharged of egoism & justified
3 totality . . intelligence—ie the subject of the battle
4 fifteenth—ie Anantam Brahma now inseparable from Sarvam.
5 intensity of the delight—a greater subjective intensity is already normal.
Kamananda
In essence the smarana is no longer indispensable, but is still
5 MS liability
utilised to stimulate the Ananda activities and shorten the periods of interruption, intervals of discontinuity.
Continuity therefore is the one siddhi in real defect.
Script.
1. The egoistic faith is already being justified; for it is the reflection of a higher tapas and ritam. The totality of the intelligence is being justified in all the thoughts, for they are being shown to be satyam brihat. The ritam alone is still reserved for imperfection.
2. The intensity of the delight will now be increased in the subjectivity, asserted in the physical ananda. The latter movement has already been recommenced.
3. It is true that the method still belongs to the old method of alternation between Night & Dawn, progression & apparent retrogression. The Nature is too much besieged as yet by the mental Mayavin to admit of the total exclusion of this inchoate & inferior vrijina movement.
4 The satyam has now been sufficiently established in the brihat. The ritam also has to cease to assert itself only in separate detail or small groups and must establish itself in the brihat. This movement also has been prepared, but it must be finally asserted & established.
5. The vijnana of Knowledge & Power is the crux. So long as it is not entirely justified, the perfect finality of Samata & Shakti in the adhar & its environment is not possible. For Error & Defect mean persistence of the vrana in the active Brahman & where there is a wound there will be suffering. The only other escape is into the shantam Brahma in Mind where activity ceases in a silent & impartial Delight that does not fulfil, but only escapes from the necessity of harmony. It is only in the ritam that the Shantam becomes the Active & Nivritti & Pravritti are perfectly reconciled.
6. Ananda is not yet sufficiently asserted in all the activities. The Mayavin of the Manomaya opposes & has hardened his heart against the Light. He has to be expelled, not fostered.
7. His opposition is to both the Swarajya & Samrajya, but the denial of the latter is his instrument. Aiswarya-Ishita is therefore the key to the perfection of the rest of the siddhi.
Samadhi.
Coherent & vivid swapna converted itself at times into vision — only shadows of present association.
Shabda attempts to manifest itself in the jagrat.
══
Utthapana of arms, horizontal asan, for 15 minutes. Anima defective; strong pranic laghima.
June 25th
Lipi—
1 clear buddhi
2 vestiges of the intellectuality
3. the intellectuality greatly extinguished.
4 egoistic faith is to be farther justified
Aishwaryas fulfilled—
1 Greco-Turkish arrangement.
2. Progress of Home Rule & Irish N. V. [National Volunteers]
3 Delay of rupture, Mexico.
Script
The Intimations of the 17th were of the old type & are not being rapidly fulfilled—they expressed powerful tendencies, not actual eventualities. All of them must in the nature of things be executed, sooner or later, & therefore there was no value in the intimation, since the suggestion of rapidity has not been fulfilled. They are indications, rather than intimations and as indications had a full value, if by rapidly is understood rapidity of composition & not of completion.
Karma.
The first chapter of the Life Divine, completed with great illumination in the thought & rapidity in its expression.
Idea of a publication "The Divine Victory" or the "Conquest of Immortality" ie the Hymns of Vamadeva translated into English in their psychological sense; suggested by the rendering of verses to be prefixed to the first Chapter of the Life Divine.
—
Ananda
The chandananda is now extending itself to thought perception & vangmaya thought; it is stronger in the unwritten script.
—
Samadhi
The consecutive event in rupa (handling & turning the pages of a book) became much more stable & persistent in continuity than before, but was divided between jagrat & swapna & broken by one or two intervals of non-sight. The book was opened & the general nature of the contents perceived; one or two separate words even were read & retained (stores . . provided).
Materialised sukshma taste strong & stable on the physical tongue (bitter) for upward of a minute.
—
Vijnana.
Perceptive thought is now assuming the largeness of the ritam.
══
Utthapana—
The asana of the arms horizontal in the recumbent position. This asana, in which the siddhi came suddenly at Alipur after ten minutes of moderate struggle & extended to two hours of perfect & effortless laghima, was in Pondi. assailed (1) by a slight but ineffective unwillingness of the physical prana to persist in this attitude in spite of the absence of any physical obstacle. (2) by a slight but ineffective attack on the anima during the asan. (3) by a reaction after 3 hours of the asana manifesting in a subsequent tendency to stiffness in the shoulder muscles. Today it [continued]6 for 1 hour 9 minutes with occasional manifestations, none of them serious, of these difficulties.
Asana of right leg, medial, first 6 minutes, then 15 after a long interval (20 minutes); the left, 21 minutes. In the right laghima seemed to draw back & give the place to mahima which supported the utthapana. In the left laghima was agent & mahima supplementary. Defect of anima was intermittent in spite of great pressure on the right, until the close of the asana. Asana of left horizontal, first in
6 MS contained
position of body recumbent on the side (15 minutes) then on the back (5 minutes).
The cause of the relapse & long suspension of utthapana seems to be that the pranic siddhis were never really extended to the outermost shells of the physical prana. Their deficiencies were supplied by an exceptional force of Tapasya which afterwards retired, not being natural to the body.
══
Lipi
5. Do not resist the intelligence
6. The bliss of God finite, yet infinite
7 getting right.
Script.
The element of ritam in the thought perception is immensely increased in the ordinary movements, even those of the nature of trikaldrishti. All telepathy & trikaldrishti must now be dominated by the ritam.
That higher movement of ideality long presaged & prepared has yet to begin on a general scale. It demands for its success the entire passivity of the intellect.
Karma
The first instalment of Yogic Synthesis recommenced & rapidly completed. What was written before, is reserved for the second instalment.
Samadhi
Dream disorderly & confused. Rupa maintained, but chhaya-maya. Stability frequent, not long continuity.
June 26th
Karma.
Translation of IV. 13. R.V. [Rig Veda] also 15 & 25
Doubt of kriti strong in the morning; Ananda & Ritam disputed, but not very forcibly. Intensity of subjective Ananda immediately
restored. The whole being is now really subject to Ananda[,] even the ananda of asiddhi, there is only a part of the outer prana which forms a weak point by which the subjective asiddhi is able to affect & reappear in the system, & the nirananda of unfaith & asiddhi is its means of entry.
Jnanam Brahma is now adding itself to Sarva & Ananta as a constant manifestation in the consciousness. Ananda is behind.
Sat Brahman is always the base, but Ananta manifests normally in the Sat, Jnana now manifests less actively, but still normally in the Ananta. The Asat Brahma is behind & varies between Anandamay Asat in its purity, which is always anandamay, & the Negation of things in the mind & prana which is udasina or niranandamaya. The Asat in the body is Death.
Script.
The weak point in the Prana has to be made entirely strong; for that the unbroken stability of the Light is necessary.
Ritam increases, but is not yet in possession. Effective Tapas also increases in the mass, but is baffled in the details. At its best it controls, but does not possess the Akasha.
Lipi.
1. After the intellectuality, rapidity of the ideality in its entirety.
Lipi
This lipi manifested in the akasha in two parts showed a stability & a strength of material hitherto unprecedented in lipis of the first instance[.]
Long lipis are yet of a shifting & unstable character, only single words & small phrases are yet capable of stability.
2. it is to distinguish the ideality.. to forget the right of the ideality (ie the habit of the intellectuality; it seeks to judge for itself[)].
3. the tyranny of the Gods has to be destroyed.
4 they apologise. . paralogise.
Script.
However hopeless the outlook may seem in the Kriti, yet it is sure that the work will be done, but the intelligent Powers give too
large a place to the immediate process. This stage is the tyranny of the gods and must be overcome.
══
June 27th
St. तव प्रणीती तव शूर शर्मत्रा विवासंति कवयः सुयज्ञाः |
Lipi.
1. isolated, digest equality. (Samata).
2 travel ideality
3. 13. repeated daily
4. the perfection of the lipi first manifests itself
Tapas—
A great change is now manifesting in the Vijnana of Power. There is a visibly growing tendency in the Prakriti, to aid, favour & accomplish the thoughts & will-movements & the previous tendency to contradict them at once is now more intermittent, more artificial & when it prevails, prevails with more difficulty. The old rule, however, still holds good in the body & in Kriti.
The tendency in the Mind to select & favour a particular thought or will as against others without knowing it to be the Truth or the divine Will is the chief subjective obstacle to the rapid progress of effectivity in the Vijnana.
Aishwarya
1. Prolongation of conference at Niagara
2 Events in Mexico, imperfectly
3. Success of J. C. B [Jagadis Chandra Bose] in Europe—still insufficient
4. Irish. N. V
In Dharma there is strong opposition.
══
Script.
It is necessary in the Kriti & in the body to substitute the brihat will for the alpa, and subordinate the pranic movement to the pure mental, so that the Prakriti may develop there the powers of 50 & 60. In the Dharma the same necessity enforces itself.
—
Karma
Life Divine—Chapter I recopied & corrected.
══
The obstacle to free & joyous Tapas & Prakasha is the disparity between the Tapas of aspiration & the effective Tapas. It resides therefore in a defective Prakasha of eventual actuality or a defective force of that Prakasha in its dealings with immediate actuality.
══
Strong revival of the sukshma gandha, but in isolated experiences.
══
June 28th
St. ordinary psychological workings—ie the process is to make the higher nature the ordinary nature, but the physical consciousness has to be progressively transformed to that end.
Script.
There is a need of increasing affirmation.
The Vijnana has only to be made more swift & spontaneous in the discriminative ritam. Instead of the perceptions being admitted & afterwards put in their relation, they must be in their right relation even in the act of entry—not a confused troop that arranges itself in the reception chamber, but an orderly band each entering with the right precedence & grouping. So much is still defective[.]
The Tapas has only to increase in its hold on the executive agencies & bring all its workings to the degree of 50 & 60.
In the Rupa & Samadhi, there is a last obstruction to be overcome in order that all may expand irresistibly & rapidly.
—
The Affirmation of the Jnana Brahma is now sufficiently normal to provide a secure basis for the Ananda Brahman. Only it is the one Anandamaya in all who must be perceived constantly, not the Narayana imprisoned in the form. That must be only a subordinate movement in the One.
The fullness of the first four affirmations depends upon the second triad. That must now be made habitual to the consciousness and part of its "ordinary psychological workings". It is now being done.
══
Transfer the centre of the active consciousness from the mind to the supermind. The supermind is the seat of the superman.
—
See all forces as personalities in their action. That is Veda. See all personalities as the supreme Purusha, Krishna; that is Vedanta.
Samadhi
Strong manifestations of perfect rupa in the jagrat bahirdarshi, but as yet without stability.
Intense & stable lipi in words & small phrases
Intimations
1. Today Jnanam Brahma becomes permanently normal
2. Today Ananda Brahman commences normality
3 Lipi stabilises itself today in longer phrases.
4. Rupa takes today a permanent step forward.
══
Script.
The seven affirmations are now forming into their normal movement. Their deficiency is due to the lingering tendency of the consciousness towards formulation on the lower level of dividing mind.
—
Utthapana.
Medial asana of left leg, 20 minutes. Mahima defective, more than anima.
══
The Intimations
The Anandam Brahma seems to be confirmed as the normal experience and its contradiction has suddenly become the exception. Jnanam Brahma is perfectly established. Lipi has now the capacity for stabilisation in longer phrases of variable intensity & legibility.
Rupa has acquired a firmer tendency towards stability & efflorescence & a beginning of greater stability, chiefly in perfect dense forms.
June 29—
Sort. The supreme human aspiration lifting itself towards that which is at once the apparent contradiction and secret reality of our being.
(ie Krishna Kali).
Script.
All is realised that was promised yesterday. It is the definite beginning of the precise ideality, as was predicted yesterday in an unrecorded lipi. Today the movement will become much more powerful.
Lipi
1 Authority of the lipi. (increasing & to be made definitive)
2. Yourself
3. 13. constantly repeated.
—
Samadhi
In the morning there was an enormous advance of coherence in a sort of imageless dream (conversation & bhava only), in lipi of swapna samadhi & in lipi of antardrishta jagrat. Rupa of swapna & antardrishta jagrat is still stationary.
Aishwarya
In the morning after a momentary ineffectivity there was, in a certain field, constant play of the 40, 50 & 60 power, but chiefly of the two former. 30 & 35 were rare, but still present in an active potentiality.
Trikaldrishti.
In the satyam brihat with a growing ritam, but the fullness seems to be awaiting the growth of the Tapas.
Faith.
Faith grows & is sometimes enthusiastic faith but still waits on the actuality in the body & in karma.
Intimations
1. Today the universal premakama with their subjective ananda in its intensity of self-content.
2. The veil finally removed from the constant presence of the Ishwara; consequent intense tertiary dasya & madhura. The latter will still be insufficiently brihat in its scope.
3. The rapidity of the ideality already realised will grow in force & certainty of its power.
Four other intimations are to be given.
══
Script—
The first intimation is already being fulfilled & the second prepared. The third has now to follow.
The intense perception of Krishna in all beings has begun but it is combated sometimes by the strong perception of the ego; in objects it is combated by the sanskara of the objective inconscience. Both these obstacles have to be rapidly removed.
══
Lipi.
4. It is already established in the trikaldrishti.
5. 3—ie lipi & rupa to be perfect, the latter in the crude & dense.
6. The full joyous sensibility to the knowledge of the divine personality, (antard. [antardrishta])
7. before the light the fulfilment of the tapas independent of the obstacle of time
8. the superiority of the perfect ideality to the intelligent ideality
9. it is the perfect business capacities that are about to be active.
10 besiege the faith—immediately fulfilled
11 the intellectuality still struggles to besiege the faith
12 disaster
Script
The three intimations now are all being fulfilled but can still be denied and interrupted. That capacity in the lower prakriti must be rapidly removed.
Lipi grows continually in perfection & kaushalya is trying to manifest. There must be no relaxation of the rapidity of the movement.
Rupa is still overconscious of its difficulties.
══
Lipi
13. death of the false tapas.
14 rupees before September
15. it is for the last time that the long struggle is to take place (in the physical siddhi & parts of the karma).
══
Intimations—
4. Firm foundation of faith independent of immediate actuality.
5. Rupa to break down the difficulty that has so long prevented its perfect efflorescence.
6. Samadhi to effect the same advance.
7. Trikaldrishti & Aishwarya-Ishita to prepare their final possession of the Akasha.
══
Rupa & Samadhi are attempting a greater efflorescence. In Samadhi, rupa & action of eating food, intense acid taste breaking down the limitation which confined the action of the indriyas chiefly to sight, hearing & touch. The organisation of coherent lipi in swapna samadhi continues. The rest, while not positively advancing, is becoming more free & insistent in its action.
Rupa in jagrat antard. [antardarshi] is also frequent & varied in crudeness, but instable & ill-defined in outline except at its best. Both in antar & bahirdarshi vision in the mental akasha is manifesting itself.
For some days the typical sounds (flute, bells, cricket ticking etc) have been loud, constant & uninterrupted for minutes together in the closed ear. Today they achieved the same manifestation to the open ear.
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Asiddhi
The attack is now delivered on the body & on the faith through denial of the knowledge & power attained & their reduction to their now lowest possible terms. The faith remained firm; the body yielded, but not to any very marked degree.
Lipi
16 disaster .. slight disaster in the activities of the subjectivity. fulfilled.
17 perfect physical delight. to be now affirmed
18 believe in the irresistibility of the tapas
19 prologue 20 profitable telepathy
21. faith in the potentiality is to change into faith in the actuality.
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Tapas
Effective vyapti is increasing to a great extent, but has large & puissant results mostly in those who are close in mind & person to the centre of the vyapti.
Trikaldrishti & aishwarya are more frequent in their right activity, but do not yet possess the akasha.
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On the whole the intimations have been fulfilled, but the results attained are not yet perfect and the old habits of the consciousness can still by a struggle reassert themselves temporarily in a clouded mentality.
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Tapas is attempting with a frequent success, but with more frequent failure to assert itself in the compulsion of the object towards the exact movement willed. Lipi 18 which was immediately justified by a succession of unexpected results was given in order to introduce this movement. Its success will progressively develop the fulfilment of Lipi 21.
June 30—
St. Brume .. Pondicherry
Script.
That which was organised yesterday has now to be continuously asserted & affirmed in the experience. The habit of subsidence in the evening & night & of partial suspension by other absorbing activities have to be deprived of their power of recurrence.
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As yet there is no definite forward activity—only the persistence in manifestation, in spite of persistent assault, of the gains of yesterday.
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Karma.
Final draft of Synthesis of Yoga begun.
Veda IV. 1 completed & IV.2. partly translated.
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Vijnana
There is as yet no certainty in the trikaldrishti except in unusual movements.
Lipi
1. telephonics.
2 telescopy
3 flattery
4. fulfilment of the egoistic faith
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The one siddhi that seems to go on steadily is the perfection of the lipi. The rest progresses but with a hampered movement, flashes of affirmation in an exterior mass of denial. The effort is to throw back the movement into the old alternation of Dawn & Night.