Sri Aurobindo's diary of his yogic practice between 1909 and 1927.
Sri Aurobindo's diary of his yogic practice between 1909 and 1927. This two-volume record of sadhana contains fairly regular entries between 1912 and 1920 and a few entries in 1909, 1911 and 1927. It also contains related materials Sri Aurobindo wrote about his practice of yoga during this period, including descriptions of the seven 'chatusthayas' (groups of four elements), which are the basis of the yoga of the 'Record'.
During December the advance has been chiefly in the third and sixth chatusthayas.
In the first, Asiddhi has been reduced to an occasional physical depression of the sukham which does not affect the being generally but only the nervous & physical layers of the physical consciousness. As a rule the full samata operates.
Positive Ananda is sometimes deficient. Asiddhi does not bring revolt, but only a temporary failing of positive Ananda and a depression of force and faith.
Everything being now seen as the play of the Lilamaya Krishna, revolt is no longer possible. It is also seen that all forces, all experiences act & occur, succeed & fail in pursuance of his self-fulfilment in the world. It is only in the relations of the Lilamaya with the Jiva that there is a defect, positive harmony proceeding by ignorance, uncertainty, some unfaith.
This renders itself by a defect of the second chatusthaya. Faith in the Yogasiddhi does not really falter except in relation to the Saundaryam. An increasing rapidity & sureness & safety, (dhananam satih), is acknowledged. But the decisive knowledge & effectivity being insufficient, faith in the entire rapidity is insufficient, faith in the Kriti grows, but is troubled by doubts.
Hence, the Ishwarabhava cannot fix itself & brings with it a
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general laxity of the Virya and Devibhava. Nevertheless the faith & the Ishwarabhava grow steadily.
In the third chatusthaya satyam brihat has extended itself to the trikaldrishti, telepathy & tapas-siddhi, but have not yet been converted into the full ritam. Ritam is being organised, but is self-constructive rather than transcendently decisive. Therefore it lacks mastery & self-confidence and fullness.
The defect is in tapas-siddhi. There is the play of forces, the acceptance of all forces, the effectivity of tapas in the end. But the balance wavers continually; the tapas effects itself through a struggle of mutual adaptation on the level of this action, not by union with a mastering will that transcends the action.
This defect is dependent on a defect in KrishnaKali relation & related to the defect of the faith & Ishwarabhava.
Swapna Samadhi has conquered all its difficulties and has now only to organise itself finally for steady manifestation and definite ritam and utility. In jagrat there is manifestation of all sorts of forms, but not yet a victorious hold of stable clearness on the Akasha.
Sharira is still in full struggle to manifest & organise itself.
Ananda has arranged all its terms, but cannot yet deploy them in a sure & normal continuity. Recurrence is established varying in frequency & stability in the different terms, but continuity is still prevented.
Arogya advances slowly. It has got rid of the permanence of certain affections & of all but the last remnants of their recurrence, but it is not yet sure of the non-return of rogas that have been expelled but not destroyed,—as instanced by the eye-affection. Assimilation still repeats the old see-saw between excessive consolidation and jalya-tejomaya dissolution. The Will for right assimilation does not succeed. The chakra makes advances in certain details, but not any organised advance. Will is effective slowly or swiftly in temporary movements.
Utthapana has abandoned the attempt at self-fulfilment by tapasya. But the exclusion of defect of anima by Will is not yet sufficiently advanced to replace tapasya.
Saundarya is still held back. The body is prevented from
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obeying the Will. There is only a predominant, but slow and uncertain advance in some details..
Kalikrishna is manifest & established in the completed Brahmadarshana; but there is need of smarana still. As soon as there is smarana, there is complete darshana, but emerging out of the incomplete darshana in which Ananda is involved, not dominant & Krishna concealed by the extended Brahman.
In the person Kali is organised in the Maheshwari-Mahaluxmi-Mahasaraswati combination, the second element as yet insufficient, but the dominant Mahakali is occasional only, the normal bhava being the contained and dominated Mahakali.
This again is due to the gulf that still remains between the Purusha & the Shakti. The Purusha is the dominant Krishna, bala, Balarama-Aniruddha; but the Prakriti does not always feel the fullness of the tertiary dasya & the actual presence of the bhava of madhura-dasya. Hence the Ishwara is recognised, but the Devi is not yet Ishwari by expressing the dominant will of the Ishwara.
Hence karma is not yet manageable. Sahitya is powerful & effective, but hampered by the sluggish response of the physical instrument. Dharma grows in strength, but is not yet easy & sure except in certain persons & movements & there not with sufficient force. Kriti is struggling slowly to emerge, but is still enveloped.
Kama is growing continually in bhava, but awaits the Sharira-siddhi.
Shuddhi-Mukti-Bhukti are imperfect only by the imperfect physical response. Siddhi moves forward steadily & surely, but is not yet victorious.
For January the development of ritam, the entire union of KrishnaKali in the madhura dasya, the organisation for life & action of the three first chatusthayas & the fullness & force of the completed chatusthayas seem to be indicated.
The struggle is now in Sharira and Karma. Ananda is assured, but its organisation has to be completed by continuity. Arogya has to conquer the obstacles to perfect sati & victorious fulfilment. Utthapana has to conquer defect of anima. Saundarya has to break
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down the wall of physical inadaptability. It is not clear how much of this can be done in the month of January.
The progress possible in Karma is still more obscure.. A great development in Sahitya & Dharma is possible. Kriti is enveloped in doubt. Kama waits on Sharira.
Probably the resistance will finally break down, if not completely, in January February.
The day begins with a struggle as a result of which it is decided that no sadhana is necessary for the development of the ritam. The attempt at direct sadhana results in a return of old conditions and old defects.
T³ [trikaldrishti, telepathy and tapas-siddhi] is now proceeding normally. The main movement is towards the substitution of Ishwarabhava in the tapas-siddhi for the attitude of effort and aim of the Devi.
In Rupa also the old tendency to compel by tratak imperfect figures to become perfect, is from today abandoned. The imperfect figure is only an indication of the Drishti working upon the physical akasha to open it to the physical vision.. The Drishti will do its own work unaided by trataka.
Ananda also must be left to perfect itself.
Sadhan is still needed in the rest of Sharira, but sadhan only of the discerning Will.
Lipi
By the faith
Trikaldrishti
Vague intimation that S [Saurin] & others would return about 11.30 pm. They came at 11.22—
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Ananda
Shuddha Ananda with Kama & Premananda inherent in it is beginning to dominate Chidghana-Ahaituka.
Rupa
Stable rupa partially distinct at night. Perfect rupa with initial stability occurs occasionally.
KrishnaKali
The Ishwara is beginning finally to dominate all the action. There is always tertiary dasya, but it is generally void of the madhura. The madhura is now about to establish itself as the normal bhava.
This is evident in the darshana of external objects and there it comes automatically. It is less easy in the internal darshana.
Kali is now everywhere revealed in the bhava of the madhura dasi dominated by Krishna & ministering to his bhoga.
This bhava is becoming by a secondary motion more normal in the internal darshana—
T3
The decisive trikaldrishti is becoming more frequent & better justified in its frequency
Kriti
Kriti is manifesting tongues of potentiality, but at present it is action without any certain result.
Samadhi
In swapna samadhi lipi is still subject to a certain incoherence, ordinarily. Coherence of phrases is common.
St. [Sortilege]
1) The airship
2) Matches
3) safety.
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Sharira
Ananda was recurrent, not continuous. There was frequently a physical obstruction.
Arogya also does not advance beyond the point already attained.
There was no utthapana
Samadhi at night was unproductive.
Dream was confused and entirely occupied with present associations.
Siddhi
The movement just now has reverted to the condition of obscured and disaggregated progress with preparation behind the veil.
Doubt of the Kriti has taken a somewhat acute form, although there is a struggling faith which refuses to retire.
Doubt of the Yoga-siddhi can no longer be reestablished. There is only uncertainty of the rapidity.
The ritam is steadily advancing under all.
T³
The ritam of telepathy is now becoming more & more marked and decisive. That of trikaldrishti is still hampered by hasty tapasic decisions. But these are converting themselves into excess of statement rather than misstatement.
The element of misstatement especially survives in the combination of Trikaldrishti & Tapas-siddhi.
The Tapas siddhi is now in a period of recoil. 80° acts seldom or not at all; long & obstinate resistances, contrary movements are the rule.
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Utthapana
Arms, one hour. Easy; but afterwards there was some heaviness in the shoulder-muscles.
The Asiddhi is associated with an attempt of the Dwayavin consciousness to reassert itself and support an activity of the tamasic dhriti in the physical consciousness opposed to the constant manifestation of the Siddhi. The success has been to create a cleft between the divine consciousness & the physical by which the latter sees all things as the Brahman in the many, but not the Many as the One.
There is an alternation between this division & the integral consciousness.
Jagrat Rupa of all kinds, except the perfect, with an initial stability, just before the eyes, emerging from pranic akasha.
Right leg, horizontal, recumbent on side, 20 minutes. At the end strong defect of anima,—always recurrent defect.
Saundarya
A certain gain has been effected in one of the features, but this is not accompanied by any general movement.
St.
1) Forget me not (nityasmarana)
2) The New Way (ie of the entire dasyam; by this the nitya-smarana will come)
1) The hold of the asiddhi passes away today
2) 4 days of progressive siddhi.
The physical Anandas again became active.
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1) light
2) destiny belongs to the Ishwari
3) entire stability of the lipi has to be reinstated (fulfilled)
4) tapas siddhi
5) faith in the entire rapidity is about to be justified
6) fortnightly attack of the Asiddhi.
7) This is the entirety of the faith in the Yogasiddhi.
The decisive Trikaldrishti is now regularising itself, putting away to each side of it the tapasic and tamasic insistences.
This involves a certain putting aside of the Tapas siddhi of tapasic aishwarya vashita, which has to give place to the self-knowing divine Aishwarya-Ishita-Vashita.
The Tapasic stress reveals itself more and more as a force working for a future effect in opposition to resistances (tamasic stress) and mistaken in its idea of time and circumstance because of absorption in the sureness of its own fulfilment. The tamasic stress is more in harmony with present time and circumstance, but mistakes present for future non-fulfilment.—
The day was chiefly given to work for the Review.
Utthapana half hour. At first dullness, afterwards force of the laghima.
Lipi active in sthapatya & manifesting page in single & double word, vivid & legible, but not entirely fixed.
At night activity of the tejomaya rupa in Swapnasamadhi.
Verification of distant telepathy.
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The morning devoted to work for the Review
Vijnana
T³ continues to progress. Many combinations which come automatically in the unillumined mentality, prove to be right in every detail. This is a definite beginning of the ritam.
Tapasic stress justifies itself more & more as a promise of the future. But though the examples are many & striking, the fulfilment is either not invariable or does not always present itself to the observation.
80° does not now occur, but on the other hand there are instances of the almost immediate effectivity (70°) even where there is a previous opposite tendency & intention. Not yet, however, where the intention is strong and fixed, except rarely.
Stable dense rupa & dense developed (less stable) came frequently in jagrat antardrishta.
In swapnasamadhi there are now frequent instances of true scene, event & conversation of this world. Combinations are becoming more frequent & firm. But as yet there is not the use of samadhi for life-utilities.
Anandamaya Ishwaradarshan in all is now normal, but not usually intense.
In Arogya there is something of a setback.
Physical Ananda can no longer be annulled. It can only be obstructed by a strong pressure.
The hair continues to be thin in front and especially on the left side. It is in the lower layer that the Asiddhi is obstinate.
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Suddhananda is now fixed behind the Chidghana & Ahaituka. Prema & subjective Kama Anandas are as a result normalising themselves.
There is no indication as yet of any decisive movement in the Karma.
Utthapana of the arms one hour, laghima effective but burdened by [subsequent]1 reaction of the defect of anima.
80° acted twice in succession once for exact detail of aishwaryam, once after failure of aishwaryam for general effectivity of ishita
Swapnasamadhi continues at the same level wavering between imperfect and more perfect organisation.
Denial of Arogya was a little stronger & one of the gains was temporarily abrogated.
Ananda sometimes obstructed, always impeded, yet maintains itself.
In the morning a strong obstruction to the Ishwaradarshana preventing the physical consciousness from enjoying the light of the Affirmations even though aware of their actuality behind the denial.
This obstruction contains in itself a more entire, ready & solid participation in the siddhi by the whole conscious existence. The subconscious is being rapidly trained by the force of its obstructed aspiration towards the light.
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The response to the Asiddhi proceeds from the subconscious; as the source of these responses, it is being purified from them and fortified for the response to the Siddhi—
In the waking mind the obstruction creates a conclusion of unfaith in the rapidity of the Siddhi &, consequently, in the importance of the karma.
The element of error in the satyam is temporarily emphasised in order that the resultant truth may be more sure and self-assured.
1) एति प्र होता व्रतमस्य मायया ऊधर्वं दधानः शुचिपेशसं धियं ।
Agni, the divine force, precedes the present movement of action by the concealed creative & formative Maya of the Master of the Yoga holding in himself a thought pure in form of vision & exalted to the Vijnana. This is the sense of the present obstruction & its eventualities.
2) Any person must be able to trace his past, present and future.
Ananda oppressed at night & in the morning acted from time to time during the day.
1) The utthapana of the arms failed because of the denial by physical heaviness.
2) Left leg, horizontal 27 minutes. Strong laghu mahima, strong defect of anima with kampana, finally prevailing. Intervals of pure anandamaya anima after the tremblings.
3) Back. One minute and a half. Mahat laghima, defect of anima.
Jagrat
1) A river with islands, chhayamaya but clear–occasionally dense
2) The same with a house on a small island in the middle, at first lit by a lamp which was afterwards extinguished
3) Objects, stable; one dense (the reel of thread[)].
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Swapna
Scenes, objects, activities. Brief stability
Lipi, legible only in detached sentences of an illegible page or tract.
The four days of steady (obstructed, not rapid) progress are over. The Lilamaya Ishwara darshana is confirmed.
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Today, the obstruction to the Lilamaya darshana is less powerful, though equally obstinate. It is put aside easily, but obscures the plenitude.
Satyam is again recovering its elasticity & throwing off the obstruction. Ritam is still obstructed, but not entirely. Tapas siddhi meets constantly the obstruction & immediate denial, though there are instances to the contrary.
The continued oppression of the Siddhi is met by an equally effective repression of the attempted Asamata. The attempt to reintroduce duhkha and Ashanti has definitely failed.
For some time the force of the kshatriya viryam has been suspended. It will now be restored to its firm activity.
In the saundarya the attempt to denude the head of the fresh growth of hair has failed. The thickness has not returned. There the two powers of youth and age are evenly balanced. With regard to the whitening, the new growth is black; it is only the old hair that keeps up the appearance of age.
The remodelling of the nose has not proceeded far, but a certain definite advantage has been gained.
With regard to other features the resistance of the Prithivi continues.
1) Forget me not— (nityasmarana[)]
2) The New Way (ie of the entire dasyam,—by this the nityasmarana will come.)
Telepathic Tr. [Trikaldrishti]
The hold of the Asiddhi passes away today.
Ananda (kama) has been intense & continuous &, instead of being discouraged, assisted by manasa abhyasa.
Tivra shows a sufficient strength of spontaneity for a beginning of the new method.
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None of the other Anandas is, separately, very active.
Script
There is as yet not sufficient certainty in the guidance. Its details of time & arrangement seem sometimes to be contradicted by the event. This defect is about to be removed.
1) This is the entirety of the faith in the Yogasiddhi.
2) fortnightly attack of Asiddhi
3) light.
4) destiny belongs to the Ishwari.
5) entire stability of the lipi has to be reinstated.
6) tapas-siddhi.
7) faith in the entire rapidity is about to be justified.
5 has been already fulfilled. Stable lipi of two lines has manifested with a greater sureness & vividness than before.
Ananda of raudra & vaidyuta are again active, as also vishaya—
The restoration of activity, but not as yet any new development.
Activity was restored after an interval of the play of unilluminated mental forces. But it is not as yet a well-organised activity. The illumination is opposed and insufficient except at times.
Script.
The main movement and utility of the last two days has been to deepen samata (nati and rasagrahanam) and to strengthen the general force of tertiary dasya.
The elements of bhoga & udasina nati must be so combined as to unite into a secure and full sama Ananda.
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Tertiary dasya is only complete when anandamaya nati is complete
Anandamaya nati is the condition of madhura dasya and madhura dasya of the full vijnanasiddhi.
But it must be the madhura dasya of Mahakali-Mahasaraswati, not of the merely passive Mahasaraswati.
Trikaldrishti-Vani
4 days of progressive siddhi.
The decisive Trikaldrishti2 is now regularising itself, putting away to each side of it the tapasic and tamasic insistences.
This involves a certain putting aside of the Tapas-siddhi of tapasic aishwarya-vashita, which has to give place to self-knowing divine Aishwarya-Ishita-Vashita.
The morning has been given to sahitya for the Review; as also part of the afternoon.
The process with the first two Chatusthayas continues, as well as the progressive normalisation of the Krishna Kali consciousness in all vessels. The Anandam Brahma is already normalised.3
The Tapasic stress reveals itself more & more as a force working for a future effect in opposition to resistances (tamasic stress) and mistaken in its idea of time & circumstance because of absorption in the idea of its own fulfilment. The tamasic stress is more in harmony with present time and circumstance, but mistakes present for future nonfulfilment.
Activity of the tejomaya rupa in swapnasamadhi.
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Morning devoted to Sahitya for the Review.
T³ continues to progress, many combinations coming automatically in the unillumined mentality, proving to be right in every detail.
The siddhi is now regulating itself in the new way. But the normal movement has not yet established itself in three members of the Sharira & in the Kriti.
The two trikaldrishtis of the second [January] have justified themselves. Moreover the full movement of the Asiddhi only lasted for three days at the most. There has been some relic of it for these two days also--But these will now pass away.
In Vijnana only jagrat rupa is giving real trouble. The rest is all moving forward very steadily in spite of the obstruction deliberately & massively opposed to it.
The Asiddhi of Samata is condemned to be now purely physical.
Two quickly successive instances of 80°, one of aishwarya in detail, the other of ishita in general movement.
The contradiction of the Sharira has now to be removed, first in the Arogya & Utthapana, then in the Saundarya.
This record is not to replace the other,4 but to supply another element.
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The obstruction now offered is to the conscious use of the Affirmations. They are all present in act, but the physical consciousness is prevented from enjoying their light.
This obstruction serves eventually the end of a more entire & solid participation in the siddhi by the whole conscious existence; for the subconscious is being trained through the aspiration towards the light. It is from the subconscious that the responses to the Asiddhi proceed, & the source of these responses is being fortified and purified. But the waking mind derives from the sense of obstruction a conclusion of unfaith in the rapidity of the Siddhi and the importance of the Karma.
The element of error of the satyam is therefore emphasised this morning.
St
एति प्र होता व्रतमस्य मायया ऊधर्वां दधानः शुचिपेशसं धियं
Agni, the force of activity, precedes the present action by the concealed creative & formative Wisdom of the Master of the Yoga holding in himself a thought pure in form of vision & exalted to the Vijnana.
The denial of the Lilamaya Ishwaradarshan made strongly this morning, is again rectified.
The withholding of the Madhura Dasya bhava has now to be rectified.
The Ananda oppressed at night and in the morning, is again restored to its activity.
Jagrat samadhi.
Landscape
1) A river with islands, chhayamaya, but quite clear.
2) The same river with a house on a small island in the middle; the house at first lit by a lamp, but this went out.
3) Objects (stable); one dense (the reel of thread).
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Note—1. became dense at times.
Some sukshma-shabda (vak).
Swapna-samadhi
Scenes, objects; actions. Brief stability.
Left leg, horizontal, 27 minutes.
Strong laghu mahima; strong defect of anima with tremblings only succeeded in prevailing after 25 minutes. Intervals of pure anandamaya anima after the tremblings.
Back; 1 minute 30 seconds. Mahat laghima did not fail, but defect of anima prevailed.
The four days, as was perceived by the telepathic trikaldrishti, were of steady progress against obstruction as opposed to rapid progress.
The progress has been especially in Ishwaradarshana & telepathy.
It must now extend itself to tapas & trikaldrishti,—though in the latter also there has been progress.
The struggle in the Sharira must continue.
In the Karma there will be some progress.
Any person must be able to trace his past, present and future.
The failure of faith in the Kriti and the rapidity was inevitable at this stage, since the forces that oppose are allowed to justify their denial in appearance at most points.
Yet it is evident that the great force of Aishwarya Ishita continues, only it works against a stubborn resistance which prevents rapid result and rapid progress.
In reality the Ishwaradarshan has been rapidly effected; it is easy, it is normal; only it is still liable to forcible interruption &
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obstruction. The difficulty is no longer in the Siddhi asserting itself, but for the Asiddhi to prevent the self-assertion even by massing all its force on the point.
In the other movements the rapidity is veiled by the opposition
The rapidity will manifest in spite of the obstruction.
The Kriti will fulfil itself in spite of the denial.
The Sharira will prevail in spite of the struggle.
But lo he speaketh boldly & they say nothing unto him. Do the rulers know indeed that this is the very Christ?
The revival of the Satyam is a preliminary to the larger assertion of the ritam.
In the thought the ritam is restored. It has to be restored in the trikaldrishti in an enlarged movement.
Sudden & strong attack of the old kind of Asamata, leaving vibrations behind in the outer parts of the physical heart & mind.—
The day has been for the most part dull and inactive. This inactivity is a preparation for a greater passivity of the instrument and a more intense normality of the tertiary dasya & yantrabhava.
As yet obscured in its more effective parts, but active in all.
Passivity is still being perfected; the straining of the consciousness for the result is being systematically discouraged.
As the darshana of the Lilamaya Ishwara has become normal, so the madhura-dasya bhava in its full intensity must become normal.
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The passivity has now to be tested by action.
The References point both to the idea of the continual progression in the Yoga, not stopping short with an imperfect result.
1) telos trikaldrishti tapassiddhi.
The physical passivity is now complete; that of the mind & heart must follow.
Jagrat Antardrishta
1) Stable developed forms (books, reel)
2) Human group.
Activity of organised drishti.. (not the most perfectly organised).
In the afternoon there was a return of Asiddhi, but the Ishwara persists in the enforcement of the Madhura Dasya. This will now be harmonised with the Tapas, the latter being delivered from the shadow of the independent ego.
Dream very coherent; a whole story read in dream lipi.
The struggle between Siddhi & Asiddhi continues. At first sight obstructive Asiddhi seems to have replaced positive Asiddhi and to hold the field.
It is now suggested that this will endure till the fortnight is
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complete, 14ᵗʰ January, but there is also a suggestion that this formation will be contradicted.
The necessary realisation which it is so difficult to establish as a normally working practical view applied to every little detail of thought, feeling, action & event is that of the undivided Ishwara, who is at once fulfiller & opponent, Deva & Vritra. It is the relics of the Dwayavin consciousness that are the strength of the remnants of subjective Asiddhi.
Trikaldrishti is now active, both telepathic & decisive, but without ritam of time & exact arrangement of circumstance.
Nevertheless this ritam also is becoming much more frequent. There is an attempt to make the telepathic or mental trikaldrishti one with the decisive or veiled vijnanamaya. The completeness of the satyam of telepathy & telepathic trikaldrishti is becoming more & more absolute. The ritam lingers because of continued misapplication in time, circumstance, eventuality.
This is due chiefly to the tapasic suggestion at the right side of the head near the ear, false knowledge of false sruti, which is substantially true, but erroneous in circumstance. There are other elements, tamasic suggestion etc, but these are less important.
Tapasic suggestion more & more frequently fulfils itself in the end, though baffled at the moment. Tamasic suggestion fulfils itself chiefly at the moment, though still often in the finality.
Tapas is at present depressed and occurs as a rule only in the finality, but often ends in an adverse movement.
Ananda also is depressed, Arogya does not advance, Utthapana makes no appreciable progress, Saundarya is immobilised.—
Karma likewise is for the most part obstructed.
With the remanifestation of the intense Kamananda a progress is visible in Vaidyuta which now flows through the body with a great intensity, distinctness & spontaneity. Tivra is also manifesting greater intensity & vishaya is acquiring it.
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Arms—about one hour. Some heaviness
Left leg—10 minutes.
Trikaldrishti progresses. Many instances of decisive trikaldrishti of the nature of Chit-Tapas.
Some activity of Tapas-siddhi & Jagrat-rupa.
Jagrat Ant.
Perfect forms, but on the borders of sleep
Reading of successive lipi.
Long continued action & rupa with intervals of eclipse.
महे नो अद्य बोधयोषो राये दिवित्मती यथा चित्रो अबोधयः सत्यश्रवसि वाय्ये सुजाते अश्र्वसूनृते ।
The Sortileges are always appropriate; they are not always immediately fulfilled in their entirety. The reference given describes the movement towards which the Siddhi is directed, as yesterday's, अग्ने ॠतस्यासि क्षयो वामस्य भूरेः gave the preliminary movement begun yesterday, not finished.
Lipi.
1) Yes, it is already finished in the verity of the ideality (on background)
(but has to be realised in the physical consciousness)
2) ἴσθɩ .. ἱνα μαθƞς θƞρ.—(Chitralipi)
θƞρ = पशु = the physical consciousness.
Ideality is accomplished, but has to be imposed on the whole physical consciousness. The siddhi of the mental & nervous dominating the physical are already complete, but they are veiled by Krishna as Vritra in order that they may not interfere with the enlightenment of the isolated physical consciousness.
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3) good Tuesday (chitra)—
ie this movement will be complete by Tuesday.
4) perfect effectivity in the sahitya siddhi—(savalambana)
In the sahitya siddhi ineffectivity lingers in the form of a physical obstruction which prevents the inspired action of the vak. It can always be overcome, but its interference must be eliminated.
Left leg.—horiz. 30 minutes—attacks of an-anima ineffective, discontinued by will, not from necessity.
The same action of the samadhi continues
In ant [antardrishta] jagrat dense & developed rupa (book, shoe).
Some activity in bahirdarshi of rupa on the background.
Frequency of ritam in trikaldrishti is now normalised, but is not entirely complete and therefore not invariable.
It appears as if stable rupa on background in bahirdarshi were now established, but it is still far from perfect.
Stable clear rupa of all kinds, but imperfect in force of distinctness & lifelikeness is established in both antardrishta & bahirdarshi. Its development of perfection has to be awaited.
Therefore the vijnana continues to develop in spite of all obstruction with a limited & indecisive rapidity.
Ishwaradarshana is passing through the stage of Vritratwa after its final emergence. It is there but often concealed by the Vritra effort to restore the old bhavas of the darshana with a view to entire denial of all darshana. But this is now impossible.
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Jagrad Rupa—Bahirdarshi At night
Akasha
Inkstand,—carriage & horses, house, & other objects; none of these, except the first, when it is dense or developed, is entirely distinct.
Human figures, groups, landscapes, scenes.—the same characteristic—
Very crude images of bird, butterfly & beast.
Kamananda, long intermittent, has become again spontaneously continuous. It so remained in act or tendency throughout the evening and till midnight.
Today Kavya was resumed.
Arogya continues to be subject to the Asiddhi.
The slight gain made in Saundarya is now being disputed by the Asiddhi. It is no longer apparent.
Swapnasamadhi inactive at night. Dream confused.
Exact instance of time trikaldrishti, S [Saurin] waking & rising at 3 pm instead of 4.30 pm. In other instances the time was only rough & approximate & hesitated between different alternatives (eg 8.15 & 8.30).
प्रप्र पूष्णस्तुविजातस्य शस्यते महित्वमस्य तवसो न तंदते स्तोत्रमस्य न तंदते । अर्चामि सुन्मयत्रहमंत्यूतिं मयोभुवं । विश्र्वस्य यो मन आयुयुवे मखो देव आयुयुवे मखः ।।
That is, the growth of the Vijnana in many forms increases, its mahattwa is not destroyed by the opposition.
It increases close about & within the adhara bringing with it the Ananda; it is becoming more & more illuminated in the physical consciousness which increases in peace & joy.
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It is applying itself unperceived to the minds of all and overcoming the opposition of the littleness, besieging the mentality of the world with the Truth.
All this is justified by the observed facts.
There is entire satyam and almost entire ritam & brihat of the jnana & the telepathy in relation to outward event; decisive trikaldrishti is yet defective owing to defect of tapas siddhi and prakamya vyapti is not yet normally brihat, although it has all the necessary capacities.
For the rest T³ is moving forward in the mass towards inevitable fulfilment.
1) Tapas-siddhi entirety of tapas-siddhi
(Tapas has to become one with knowledge in order that there may be entire tapas-siddhi).
Arms. morning—half an hour. heaviness & pranic fatigue eliminated
Afternoon, half an hour, force & ananda, but reaction at moment of cessation.
Kavya.
Tapas-siddhi & lipi in work of formation, nothing final or definite.
Arogya still refractory.
Lipi—
2) sahitya-siddhi.
3) rupa-siddhi in the light
4) delight..
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Kamananda has recovered its tendency of continuity. The other shariranandas manifest from time to time.
The madhura dasya is attaining continuity, but the mere dasya is still too dominant over the madhura. This is a defect that from tonight will begin to disappear.
The one real obstacle is insufficient sraddha in rapidity & in kriti.
Sahityasiddhi is now assured in all its parts. The physical opposition, it will be found, is disintegrated. Only the remnants of it remain.
Ritam of trikaldrishti is more & more emerging; only it is not yet applied to important things in a large & definitive fashion.
Telepathy of thought & feeling is recovering distinctness, but is not yet sufficiently confident of its ritam.
The Mahakali-Mahasaraswati consciousness with the Mahaluxmi colour is finally taking form, but has not yet sufficient force of Mahakali.
For today in the Script, a progress in jagrad rupa antardrishta, in tapas-siddhi and in lipi was specially indicated. These indications often denote a movement of tendency rather than of definite or immediate fulfilment.
Lipi is visibly arranging the page behind the veil and shadows out from time to time, in front of it the reflection of its concealed movement. This it did yesterday, the large page appearing, but unvivid and therefore illegible. In front, entire vividness & stability of the long single line was reasserted, less vividness & stability of the double line, still less of the triple. The lipi still keeps the tendency to dissolve when it has been read. This is the chief obstacle to progress. Only sthapatya lipi has conquered it. Chitra sometimes prevails. Akasha tries to prevail.
In antardrishta there is the same movement of lipi less pronounced in its partial success.
Page 804
Tapas-siddhi seems to be preparing its movement rather than to be actually advancing.
The dasya of Mahakali-Mahasaraswati with the Mahalakshmi tinge is now affirmed.
Whenever the Mahakali consciousness has been affirmed in Mahasaraswati, it has had too strong a tendency to overwhelm both Mahasaraswati and Maheshwari & assert the violent Asuric Kali bhava. For this reason the combination MahasaraswatiMaheshwari has been constantly strengthened against this assertion & each time it has thus been strengthened, it has absorbed more & more of the Kalibhava which it denied.
Tonight the combination Mahalaxmi-Mahakali was effected & held steady against the Asuric Kali tendency which it then took into itself. By this action the perfect harmony was established; for Mahalaxmi has always asserted itself in the MaheshwariMahasaraswati formula, that is to say, with the right continent and the right pratistha. All that has now to be effected is the strengthening of the Kali tejas & virya till it reaches the right intensity without disturbing the other elements of the harmony. The intensification is already proceeding.
The result is the divinised Asuro-Rakshasi Kali with the Pisachi, Pramatheswari & Pashavi contained in the Rakshasi element. Mahalaxmi-Mahasaraswati brings with it the Gandharvi element.
The smooth development is now possible because the dasya is now complete and is taking the madhura into itself. The bhava is firmly founded on jnana & state of being & the Ishwara is being felt in all thought, feeling & action. The distinction between Ishwara and Prakriti is not yet merged in the unity + difference, but the Prakriti is subordinate & more conscious of being a form of the Ishwara.
Mahalaxmi brings with her bhakti & prema, the stable permanence of which was so long denied.
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The growth of ritam in the trikaldrishti continues, but still works chiefly on the material of the telepathy.
There is also a movement towards ritam of the impulsions which is not yet complete, but their satyam is now pronounced.
Sraddha in the guidance is now becoming absolute, but is still only partly illumined by knowledge of the exact drift of the guidance. Nevertheless, the exact sense & utility of each movement, whether overtly favourable or apparently adverse is more & more understood.
The sraddha is limited also by the doubt of the rapidity & of the kriti. In the vijnana & subjectivity generally the doubt of rapidity is giving way to comprehension of an increasing swiftness & sureness in the development; but in sharira & kriti the view is still blind. It is certain that something will be done, but the way & the extent is withheld from the knowledge. It only appears as a speculative formation.
Samata is almost entirely free from reactions of positive depression. There is only a shadow of depression & impatience due to defect of tapas-siddhi.
Sraddha in exact tapas-siddhi once accomplished there will be no farther defect of the first two chatusthayas.
The completion of the third is therefore the practical assurance of the whole Yoga-siddhi. The rest is only a matter of Time.
The progress is now rather in thought & sahitya; in the rest there is more of preparation.
The force of the Kamic chakra & the sahaituka kamananda is increasing, but the Arogya is not sufficient.
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There is a constant application of tests to the samata; but except momentary touches of depression & impatience, there is no result. The sama Ananda increases constantly & the only shadow over it is that of the recurrent unfaith.
On the other hand Shakti is affected by non-fulfilment and Asraddha. Tapatya continues, but fitfully where there is not the faith and without assured Ananda.
The Siddhi seems to move towards the Ananda of a purely disinterested and instrumental Tapatya not depending on faith in the results. But this brings a certain indifference to the Tapas-siddhi which cannot be final.
Jagrat rupa is at last manifesting really stable forms of all kinds that are at the same time clear, vivid & complete.
4 footed animal forms, long withheld by return of asiddhi, today manifest freely, but at first had no stability. They have already however begun to assume stability, though the movement is not yet successfully accomplished.
All this is in crude & with trataka, just in front of the eyes in a thick pranic akasha.
The figures at first ran swiftly away to the right, but they can now be kept floating before the eyes.
Both these results, reappearance & initial stability of fourfooted animal forms and the cessation of the fugitive movement, are instances of almost instantaneous effectivity of tapas.
Lipi continues to develop fixity of single line and legibility of the multiple line.
The advance of rupa has come at a moment when a long obstruction made it appear impossible to push forward this siddhi.
It was followed by an outburst of successful tapassiddhi after a long period of ineffectivity. In the course of two minutes there were
Page 807
six or seven instances of aishwarya siddhi swiftly effective against which all resistance was helpless.
Utthapana of arms one hour, not yet free from slight defect of anima.
Of legs for eight minutes, medial position, strong & successful oppression of the laghima.
Bahirdarshi rupa at night began to repeat the movement of the day.
A certain movement of Kriti, but not of any great importance in itself.
Dream & samadhi continue in the same condition, the first subject to confusion, the second somewhat inactive, but capable of stability.
First stable page lipi—chitra—Not legible at once, though very vivid. Legible line [ ]5 by line. But the preceding lines once read remained firm & could be re-read. Some seven or ten lines with fairly long phrases (about 7 words), a phrase to each line.
Tapas-siddhi continues.
The force of the Ananda of event increases, although the surface nirananda (negative rather than positive) still continues.
The faith increases slowly. The rapidity now manifested is a relative rapidity, a rapidity of gradual progression, not a positive and masterful rapidity. The body, the physical consciousness, the physical akash, the physical world are being moulded to the siddhi, but present still a tamasic resistance which reproduces mechanically
Page 808
the old forms of asiddhi. Hence the inability to advance with a positive rapidity.
There are other signs of a revived effectivity of Tapas-siddhi, but as yet it is not decisively extended to Kriti or to Sharira.
Utthapana Arms one hour. Defect of anima a little more heavy than the day before.
Samadhi—
Long sleep. Struggle to conquer the tamasic nidra, only slightly successful.
The physical consciousness attempts to escape from the continued action of the Vijnana, not from hostility, but from tamas, indolence & addiction to easy & accustomed methods.
Telepathy of thought frequently occurs, but in a scattered form. It is not well-organised in the ritam.
The whole action now is one of adjustment occurring automatically, like a machine that is gradually putting itself to rights..—
The attempt to conquer tamasic nidra continued. At night it was largely successful. There was a sense of samadhi rather than of nidra in the sushupti.
Swapna samadhi was rich in its activity & jagrat forms of considerable beauty (sea-scapes) appeared; but the more perfectly organised samadhi was not active.
Dream developed a great accuracy & considerable coherence of successive scenes & incidents, but the names & human images belonged to present ego & its associations.
In Arogya there is a struggle with revived form of old malady. Assimilation does not advance.
Saundarya is also stationary.
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There seems to be a promise of recovered rapid realisation; but as yet there is no realisation.
After a struggle with resistance the effective tapas-siddhi began to work as yesterday.
There are exceptions to its action of which the trikaldrishti becomes aware at the moment of tapatya. But this awareness is sometimes contradicted by a tapasic movement.
Utthapana. Arms, half hour. Defect of anima stronger, stiffness.
Return of Asamata in the forms of impatience, disbelief & duhkha. This came as usual from the unfulfilled promise of the Tapas & a violent repression of the siddhi. It is a direct denial of the suggestion made yesterday that the Samata is at last about to accomplish a complete finality and that rapid advance was about to return.
The period of asiddhi has now covered a whole fortnight, although for the most part (ie except in the body & in the rupa samadhi) it has taken the part more of an arrested siddhi than of any positive recoil. There have been movements of recoil, as in the samata today.
Darshana has gone back sometimes for a moment to the perception of the mere man in the Sarvam Brahman; but its normal pitch is now the Anandam J. A S [Jnanam Anantam Sarvam] Brahman as represented by the individual limited mental consciousness.
The Darshana of KrishnaKali is no longer normal.
It is now, however, manifesting again holding in itself both the double Personality & the bhava of Purusha enjoying Prakriti.
Stable scene & movements in scene in the jagrad antardrishta.
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Serious & unforeseen blow to the Kriti, received without any reaction except incertitude & loss of faith in the Kriti or rather admission of the possibility of being entirely misled in the conception of the future.
At night perfect swapnasamadhi.
Intense, distinct & vivid vishayas, touch, hearing, taste, smell frequently repeated and well combined with rupa, with incident & with each other.
Perfect stability of rupa continued into the jagrat antardarshi.
Perfect coherent conversation
Rich activity of forms, scenes & incidents.
The only defects that remain are insufficient prolongation of the continuities, inapplicability to use in life and imperfect memory after the samadhi is over.
Jagrad rupa & vishaya are now the only parts of the Vijnana which are not well advanced; though none are yet finally perfect in their ordinary action, except pure jnana.
Sharira & Kriti continue to be backward, & this backwardness exercises its reactionary effect on the other chatusthayas.
Nevertheless now that the first three chatusthayas & the sixth are taking form, the power can be more concentrated on these so that the final question may be more rapidly fought out
Clear & stable rupa on the background are now beginning to appear in bahirdarshi.
The period of dominant asiddhi seems to be over, since the obstruction in vijnana has proved ineffective. But the obstruction in Sharira & Kriti remains.
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By the removal of the artificial obstruction of Asiddhi the Krishna Kali consciousness of the Anandamaya Purusha has been immediately normalised in all things & beings.
The sense of being in all things & all things being in oneself has returned.
The Devi envisages herself as the Ishwari though in conflict with her present world-form in order to purify & uplift it.
1) The object is faith in the tapas-siddhi.
2) Myself testing the opposition.
3) Honestly hopeful siddhi
4) The enthusiastic faith is still obstructed by the unfaith in the tapas-siddhi of the Kriti.
Arms one hour, stiffness more pronounced, but defect of anima less effective.
Kamananda which had been dulled becomes once more active.
Animal forms appear on the background & attempt to be stable, also objects, but the latter especially are not fine or correct in their outlines.
All kinds of forms & combinations are now so appearing as chhayas on the wall
Stable clearness has heralded but as yet failed to establish itself.
In jagrad antardarshi entirely stable forms attended sometimes by entirely & long continuous action are now well-established & begin to be various, but are surrounded by an atmosphere of dimness which makes them appear entirely crude though otherwise complete & even quite perfect & definite in form.
It is noticeable that continuous action here has a far better hold of the akasha & is far more firmly held by the vision than in swapnasamadhi.
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Perfect rupas begin to reappear in the bahirdarshi, but they are still momentary.
Sukshma Vak is again attempting to manifest in the bahirdarshi—
A struggle over the Tapas-siddhi continues—
Perfect rupa in bahirdarshi at night also, but momentary—
Tamasic nidra took again some hold, but not a strong hold. Dream was confused. The higher parts of samadhi did not appear.
On the whole a day of progress.
Tapas-siddhi is still active, but usually against strong resistance. 80° is long suspended.
Dream & samadhi are still under the shadow of the tamasic nidra; there was only one new outbreak, the inscription in antardarshi, novae suae patriae percipere. The first two words were slightly deformed "nuovae suoae". This inscription responded to nothing in the waking mind and was of the nature of Sruti.
Darshana varies between the perception of the lower Purusha in the individual, Anandamaya Brahmamaya, occupying Prakriti, & of the Lilamaya embracing & occupying all individuals.
The latter is the normal perception, but slides back into the inferior view. The darshana of Krishnakali is replaced by the darshana of Purusha-Prakriti.
The Ishwaribhava has again given place to the Devibhava with the Kali force quiescent and almost absent.
Page 813
There has therefore been no definite progress during the day, although certain signs for the Kriti are good.
Arms—half hour. interrupted (diminished defect of anima)
Neck 10 minutes (strong defect of anima)
Obstruction of tamasic nidra.
(1) तत्त्वंपदर्थौ तृतीयेऽध्याये निरूपितौ यद्यपि तथाऽपि त्वंपदार्थो नात्यन्तं निरूपितस्तदर्थमयं पच्ममोऽध्याय आरभ्यते । धातुः प्रसादोपायस्तत्र चतुर्थेऽध्याये निरुपितः ।
The nature & the person have been formed in the [ ]6 first three chatusthayas, but not being sufficient the fifth is now being pressed. The means of purification of the matter is being pursued in the fourth.
(2) स एष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिसंपद्यते ।
This is the means. ( ततो न रोगादिभयमित्याह )
(3) प्रथमयोगप्रवृत्तेश्र्चिन्हानि दर्शयति—लघुत्वमित्यादि
(4) शिवां गिरित्र तां कुरु मा हिंसीः पुरुषं जगत् ।
The vijnana is gradually reasserting the Affirmations, but against a strong opposition.
This month has been a reassertion of the Dwayavin consciousness ending in the possession of a world unity in which two forces of the same Being are at strife, both directed by the Ishwara.
The attitude of continual struggle with the adverse forces is
Page 814
being established in the consciousness. Tapatya is constant against a heavy obstruction.
विश्र्वस्यैकं परिवेष्टितारमीशं तं ज्ञात्वाऽमृता भवंति ।
That is, the surrounding consciousness has to be normally felt as the Lord and not only as the continent & material & determining substance. This consciousness of the Lord is resisted by the Asiddhi; all the rest is well established in the Darshana.
80° is again manifesting itself.
Exact fulfilment is also manifesting itself.
Both, however, are as yet exceptions to the general rule of strong & often successful resistance.
Ananda is once more occupying the system.
The different physical Anandas are again at work in entire spontaneity & with strong intensity.
Utthapana of the arms, half an hour vertical, strong denial of Anima; afterwards, medial between horizontal & vertical, half an hour. In the latter laghima is exceedingly strong; but there is a subsequent reaction in the shoulders.
Utthapana of legs; medial, 6 minutes only.
Of left leg, horizontal, 15 minutes.
Two visions of actualities, living people, existing scenes.
The recovering Arogya was again attacked and pushed back. With the exception of Ananda, Sharira generally fails to advance. Ananda itself is only recovered, not advanced—
Madhura dasya is restored.
Vani is free & dominant.
Page 815
A new formation can be felt, marked for the moment by a great intensifying of Mahaluxmi and a mergence in her of Mahakali—
1) Rapidly telepathy is growing definite
2) There is a little result in the immediate futurity; in the remote there is the period of great results.
The satyam is restored, but still lacks the definitive & decisive ritam. It is a satyam of telepathy, not of the pure trikaldrishti.
There is a similar satyam, without definitive ritam, of the Tapas.
The satyam has a firmer ritam than before, but it is a ritam of telepathy & of manomaya forces, not vijnanamaya.
Utthapana of the arms—one hour & a half—increased laghima besieged by defect of anima.
Utthapana of legs, medial, 10 minutes.
Left leg, horizontal, 18 minutes—
Neck, 5 minutes.
Madhura dasya is well-established, but there is no action of Mahakali.
There is however a movement towards the fusion of the Mahakali & Mahaluxmi bhavas in the Anandamaya Tapas & Premamaya Virodha.
There is no rapid or definite progress except in Darshana, where the Ishwaradarshana has become normal & the consciousness even when pulled back for a time to the simple Brahmadarshana, reverts naturally to the Siddhi.
The vivid personality of Krishna Kali is not yet normal in
Page 816
the darshana, but Purusha-Prakriti comes easily & is always there implied.
It is noticeable that as in former times the morning brings a reversion to the asiddhi. Today the reversion is determined and powerful.
Its main object now is to prevent the ritam in the knowledge & tapas by besieging the mind with the agitated struggle & errors of the nervous & physical mentality.
Utthapana.
Arms. 1 hour 45 minutes. Afterwards strong reaction in left shoulder
Back—ten minutes
Neck—half an hour.
Karma of scholastic work has been begun with some initial steadiness (study of Rig Veda).
The poise of the Siddhi was restored during the morning, but the force of it is absent.
Utthapana increased.
General Ananda has become settled.
At the same time there is a lassitude with regard to the Kriti.
The Tapas is more firm on Sharira.
Legs 15 minutes—defective still, though improved
Arms 2 hours—pranic defect in the first hour, strong reaction after cessation, strain manifested in muscles of the back & loins. Laghima effective, but not mahat.
The consciousness of the cosmic Purusha-Prakriti confirms itself always; but belongs to an inferior plane, not to the Vijnana or the Ananda. There is no satisfaction to the Will or to the Mahakali element.
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The same state of the Siddhi continues.
Work on the Veda continues.
The samata continually deepens.
Utthapana—
Arms 1 hour and a half.
No definite progress, but the Ishwaradarshana deepens & fortifies itself.
Samata is now very strong & has converted itself into a more or less dense Ananda.
Ishwaradarshana is also very strong & spontaneous. A little smarana is now all that is needed.
The same process of deepening & final basing is in process with regard to the Shakti. Along with this movement Mahakali is again emerging out of Maheshwari-Mahaluxmi-Mahasaraswati.
Rupa in jagrad is resuming activity after a long dullness. There is no disposition in the nature towards personal tapas of the Will, but only towards tapas of the action in the body.
महे नो [अद्य बोधयोषो]7 राये दिवित्मती
Lipi again active in the Swapnasamadhi, but only partially coherent.
Page 818
Utthapana. Arms 1 hour.
Work for the Review.
The activity of Vijnana is re-forming, but not yet in possession.
Arms—1 hour 25 minutes.
Neck—35 minutes.
In the struggle between Arogya & Roga the latter had reaffirmed itself in the blood with great vehemence. It seems now to be again subsiding under the pressure of the Aishwarya.
यज्ञस्य वो रथ्यं विश्पतिं विशां होतारमक्तरतिथिं विभावसुं । शोचञ्धुष्कासु हरिणीषु जर्भुरव्दृषा केतुर्यजतो [द्यामशायत]8 ।।
The Mahakali element increases in the energy, but has yet no faith in the result of its thought or its action. It maintains udasinata & nati, but not an active attitude of tapatya.
The swapnasamadhi again became active, but jagrat state of the mind in swapna is not very firm.
Veda continues.
The Vijnana acts sometimes, but it is still usually the unenlightened physical consciousness which is dominant.
Page 819
The intermediate record has been kept in a separate book (2d to 23d).
Throughout the month there has been an encroachment by Asiddhi on Siddhi which became strongest between the 16ᵗʰ & 23d
The result has been an entire confirmation of samata & sama Ananda, followed by a revival of Shakti on the basis of entire samata and, now commencing[,] a revival of Vijnana on the same basis.
The defect of last year's siddhi was the survival of a Tapas & Tapatya which responded too eagerly to sakama suggestions from outside. For this reason it was necessary to obscure the siddhi in order to assure entire titiksha, udasinata and nati of all favourable or adverse results, pleasant or unpleasant experiences. Especially, the Ananda of success & failure, truth & falsehood has been secured against the constant denial opposed to them by this recoil.
On the other hand a temporary abandonment of Tapatya and Mahakali bhava and an all-prevailing incertitude amounting to ill-faith was brought back by the necessities of this movement.
Arogya has been thrown back violently & Sharira generally retarded.
The Ishwaradarshan is now securely normalised with the Krishna Kali Ananda, Guna & Jnana as its contents.
This is the first chatusthaya (Brahma) entirely satisfactory in its finality. Only intensity of bhava and fullness of detail have to be added, but this depends partly on the progress in other chatusthayas.
Samata is also final, but still vibrates sometimes momentarily to the touch of tamasic asamata.
Page 820
Shakti is not final for want of faith, but force of madhura dasya has greatly increased.
The Affirmations of the Anandamaya Ishwara, the madhura dasya & the submission to all bhoga are now ready for their perfection.
Those of the Anandamaya as continent & Ananda as base follow upon these, but the free & joyous Tapas & Prakasha as base depend upon the fullness of the Ritam & Satya Brihat Affirmations.
The two other Affirmations are still held back.
For the results in Vijnana, Sharira & Kriti it is necessary to await the emergence of these siddhis.
In Swapnasamadhi the full hold of stability & continuity on the Akasha; but not the full play of the jagrat in swapna.
Utthapana. Arms ¾ hour; interrupted.
The energy is now more fixed upon action than on Yogasiddhi. Work before which soon wearied out the body is now being pursued with tenacity and lines of effort that seemed formerly to be constantly broken & lead to nothing begin to prepare their fulfilment.
The Veda is taken up in two parts—Vamadeva's hymns on which notes are being taken from Sayana & the Ninth Book which is being copied and annotated.
The work of the Review must now be systematised as also the preparation of a statement of the Yoga—
Page 821
The rest of the siddhi does not advance, but the first & sixth chatusthayas are maintained.
The advance in Arogya has again been checked.
Ananda cannot normalise continuity because of the check to Arogya.
There is no progress in Saundarya.
The last two days have been chiefly occupied with work & the Vijnana has been left inactive for the most part except in its dispersed action.
A slight depression in the superficial Samata is observable this morning; but the Vijnana is reviving its activity.
Ishwaradarshana remains firm.
The difficulty now experienced is with regard to the Tapas. The mind is unwilling to accept the effort of imperfect Tapas & no other manifests. There is also an entire uncertainty with regard to the Kriti & all things concerning the life & the lifework.
इमं नु मायिनं हुव इंद्रमीशानमोजसा । मरुत्वंतं न [वृज्मसे]9 । अयमिंद्रो मरुत्सखा वि वृत्रस्याभिनच्छिरः । वज्रेण शतपर्वणा ।।
By this it seems to be indicated that the mental activity of the Tapas has to be admitted and used to destroy the obstruction.
Page 822
At present there are all sorts of brilliant formations of the nervous mentality which seem to have no sanction from the luminous mind
The action of the Vijnana is being resumed where it left off. There is occasional 80° but ordinarily resistance and imperfect result or delayed result, sometimes no apparent result.
What is now being attempted is the sustained and even obstinate action of the Tapas without regard to result and into this action the introduction of the united power & knowledge.
Arms. an hour and a half.
During the last few days samadhi & coherent dream have asserted themselves partially, with all their right circumstances & gains (except the jagrat); but there is still a dominant Ashasti, if not so strong an abhisastih.
In Arogya at present the struggle seems to be turning again in favour of the siddhi.
Physical energy is more consistent but directed chiefly towards the support of brain work.
Aishwarya works again in immediate surroundings, but is not more advanced in effectuality.
There is this time no sudden & powerful revival of the Siddhi, but only a slow movement of recovered activity.
The finality, however, is greater in everything connected with the subjectivity.
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एवा नो अग्ने अमृतेषु पुवर्य धीष्पीपाय बृहद्दिवेषु मानुषा । दुहाना धेनुर्वृजनेषु कारवे त्मना शतिनं पुरुरूपमिषणी ।। वयमग्ने अर्वता वा सुवीर्यं ब्रह्मणा वा चितयेमा जनानति । अस्माकं द्युन्ममधि पच्ञ कृष्टिषु उच्चा स्वर्ण शुशुचीत दुष्टरं ।।
Although the opposition seems to be strong, the force of the siddhi is stronger. It has already asserted itself entirely in the first, mainly in the second, entirely in the sixth chatusthaya. Except for deficient faith in the life, which is really a deficient knowledge, it holds the subjectivity. It has now to conquer the subjective-objective and this it is steadily doing in spite of all reverses & retardations.
The power on the immediate surroundings showed itself throughout the morning extremely effective in spite of all resistance sometimes compelling results subjectively, sometimes, where the subjective object resisted by the creation of circumstances which physically induced or compelled the necessary action. There was only one instance of failure.
Arms—1 hr. 15 minutes—
Legs—5 minutes only.
Samadhi.
Swapna Samadhi is trying to get rid of the Ashasti
The Dyumna or luminous power (rajas, rochana) is established in the Bhuvar, it is now being established in the Divah. The energy is ready in the active nervous power and in the soul-thought (suviryam arvatá .. brahmaná) although manifest chiefly in the work of knowledge, thought, writing etc, not in the things of Prithivi, the objective world. It is here that the mental thought
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(धीर्मानुषा) nourished by the ideal (बृहद्दिवेषु) is yielding its full results.
अनश्र्वासो ये पवयोऽरथा इंद्रेषिता अभ्यवर्तत दस्यून् ।। प्र ते पूर्वाणि करणानि वोचं प्र नूतना मघवन्या चकर्थ । शक्तिवो यद्दिभरा रोदसी उभे जयत्रपो मनवे दानुचित्राः ।।
The activity is now great in the intuitional field of the intellect, but concentrated chiefly on the Veda etc.
The first line refers to the recent passive activity of the Aishwarya from which the nervous force & anandamaya movement (aswa and ratha) have been excluded in order that they may be replaced now by the right aswa & ratha. This is the new action for Indra who with the Shakti in him is to conquer the opposition & bring in the varied bright activity of the swarvatir apah.
This is already being done today, the activity of the luminous mind being extended beyond the jnana & literary work to the trikaldrishti, but as yet insecurely & incompletely.
1) The Reference of the 29ṭḥ repeated.
2) Finally in the third Rik.
The day has chiefly been devoted to work of Sahitya & Veda. A great capacity for large quantities of work swiftly done is being now manifested.
There is an attempt also at the primary utthapana in the shape of diminished sleep and the rejection from the physical system of fatigue and exhaustion; but this applies at present only to brainwork, not to physical activity.
In samadhi there is a strong tendency to the development of sukshma Vak, but as yet this is normal only in isolated sentences and
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when there is concentration in the jagrat or without concentration in the swapnasamadhi.
The Kriti is not yet favourable in exterior results & circumstances, only a difficult defence of the Sati.
Each part of the Kriti has its own difficulties and when these are brought forward & seem to be accumulated in an unsurmountable obstruction, the faith falters or is eclipsed.
Samata remains undisturbed, only there is still uneasiness & occasionally a subtle depression in the bodily consciousness, but much less palpable than formerly.
Utthapana Arms 1 hour.
The vijnanamaya plane manifests in the thought & trikaldrishti, but as yet there is no constant well formed action.
Swapna samadhi is sometimes active, but here also it is only a scattered activity of details. In jagrad there is no activity except of imperfect figures except in chitra & sthapatya.
The progress of Sharira has long been discontinued.
In jagrat samadhi vak is acquiring greater force and perfect rupa, unstable, is more frequent.
Poetry resumed with more power.
There is a pause before the deficient parts of the third chatusthaya declare themselves & until they declare themselves, the organised action of the chatusthaya cannot manifest itself.
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The powers of obstruction, always, are not broken, but merely pushed backward. Rapidity, so often promised and on the point of realisation, is still unrealised.
There is a general increase of the siddhi in the vijnana, but not as yet anything decisive.
In swapna samadhi there is a movement towards utility, but nothing as yet of any value.
There is some relaxation in the physical force of the body for work
The same condition continues
Utthapana of arms daily for an hour or two.
The struggle in Arogya continues.
Kriti is still undecided.
Samadhi fluctuates; jagrat is mostly inactive, but vak becomes more & more spontaneous & sthula.
Karma of sahitya is alone pronouncedly active. Veda, poetry, Aphorisms.
1) ἐπɩσχερω. Successively, in order, thence, afterwards.
2) We can begin then with this concentration and a constant consecrating of ourselves... For the first movement.
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The concentration indicated is a movement no longer of personal effort, but of a sort of will from below evoking an action from above.
The result is a slow redevelopment of the beginnings of organised Vijnana.
[Half a page left blank.]
The record has been suspended because of an almost entire suspension of all progress in which the hostile forces have seemed to take possession and only the literary & intellectual activity has continued to progress. In this field the perceptive intuition & creative interpretation grow in force.
Roga has been very powerful & violent.
Sharira has been practically suspended.
Kriti is a struggle in which minor points are gained, the great lost or left undecided or even if won are not decisive.
The one definite advance is in antardrishta where forms & vak are now perfect and sometimes stable, but this is when they come spontaneously, not when they are commanded.
Nevertheless there is progress, as now appears. First, the personal effort, view etc are more & more merged in the All. Action & thought & perception come more & more out of the All. Self is more and more identified with the All & proceeds out of it in its becomings rather than stands separate within it.
Secondly, telepathy & intuition are far more developed than before. Decisive intuition is fortified though not yet dominant.
Thirdly, the power of work without choice, steady, nishkama, proceeding out of Sat & Tapas of Sat is infinitely increased.
The atmosphere of the Asiddhi still hangs heavy upon the system. Roga persists though the tide is receding. Sraddha finds no food to grow upon.
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स सुतः पीतये वृषा सोमः पवित्रे अर्षति विन्घन् रक्षांसि देवयुः ।
The opposition is now no longer from Vritra, Vala, the Dwayavins, but from the Nidah & the Rakshas,—in reality however from the Rakshas giving the others their opportunity.
After a long interruption Kamananda is beginning again to be active.
In Samadhi the antardrishta and swapna are both perfect, except (1) for lack of long continued samadhi, (2) for lack of life utility.
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