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'.
The Yoga has been brought up during the last month to effectivity of vijnana. This vijnana is that of the lowest total stage of the triple ideal supermind, the domain of the luminous reason. First, there was the disappearance of the old intellectual into the intuitive mind and buddhi, and not only the thought-being, but the whole being including the consciousness in the body, the physical Ananda was brought up finally into this form, to the total exclusion of the old buddhi, sense and bodily consciousness. Here sattwa of the mind was changed into semi-luminous prakasha and jyoti of the mental intuition, inspiration and revelation, rajas into stress of tapasic will and impulse, tamas into a passive or a heavy shama. Tamas alone preserves in the more physical part of the being something of its old inertia and darkness, not entirely changed into passivity with involved or quiescent prakasha and tapas. This tamas is the cause of the persistence of the physical and other asiddhi.
And simultaneously the lower vijnana which represents the intellect in the forms of the ideal mind was developing its greater powers and finally turned into the ideal reason. At first this was done with a lower ideal intuition, discrimination, inspiration, revelation which have been developing for a long time, weighted, chequered, shot through, hampered by the defects of the intuitive mentality of the manasa buddhi. The lipi was the first to get clear of the manasa,—in the bahirdarshi waking state, the internal antardarshi jagrat followed long after,—next the script, next the thought-speech, finally, the thought-perception and only yesterday and not with an absolute perfection the trikaldrishtic thought-perception.
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The relics of asamata persisted in a fragmentary occasional fashion so long as the defect of mentality in the Shakti has persisted in the physical consciousness; it did not belong to the system, but was imposed on it, so long as the outer mind could shoot in its arrows of suggestion or break in for a time and possess the surface. There is still a persistence of vague relics which are being steadily idealised out of existence. This is due to persistence of tamas element in the physical being and is part of laxity or physical depression. It is disappearing in proportion as the ideal Shakti fixes itself in the true vijnana. The chief defect is in insufficient force of hasya and ananda, although the sukham is strong and the hasyam and ananda can always be brought to the surface, but often there is a cloud not of duhkha, but of apravritti of positive ananda, especially of hasyamaya ananda, occasionally an excess of udasinata.
Shakti after fixing its base of intuitive mental power in the body, often replaced by ideal forms, is now fixed in a shell of revelatory or representative vijnana filled sometimes with intuition, sometimes with lower revelatory representative, representative-interpretative or interpretative content. Occasionally the higher revelatory drashta Shakti takes momentary possession: there is always now a tendency to its manifestation in the other figures. Virya, shakti (except laghuta sometimes in the physical fatigue or heaviness) are full and sufficient, but depend for their tejas, pravritti etc. on the state of the Devibhava. Devibhava has been established in all its parts, but is not always in the full overt action, because of apravritti of hasya and ishwarabhava. This siddhi awaits the full sraddha and vijnana. Sraddha in the Master of the being is fixed and complete, but sraddha in the Swashakti has been often diminished or overpowered by laxity and failure of siddhi. There is now full faith in the eventual perfection of the three first chatusthayas and the sixth, but incertitude as to physical siddhi, extent of karma and kama, completeness of the mission. This is only occasionally touched by a shadow of positive asraddha and even that now takes the shape of a strong incertitude.
Vijnana is based in the total ideality, but still besieged by the outer mind. All suggestions from the outer mind are now of the nature of intuitive mentality turned in entrance or almost turned
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into ideality, full at least of the vijnana stuff and manner, which seems like an incomplete vijnana. The play of the higher third vijnana is now occupying the system: revelatory intuition has taken the place of other intuitions and is already being turned into the representative, ie the highest intuitive revelatory reason; inspiration losing its over-stress and defect of discrimination is almost wholly turned into interpretative ideality, ie the highest inspired revelatory ideal reason, while the full drashta luminous reason has emerged in all its three forms, ie revelation with interpretation but the front representative, 2ᵈ the front interpretative with intuition involved in the drishti, 3ᵈ the whole drishti with the two other powers taken into the drishti. There are various combinations and permutations. This is completest in lipi, script and thought-speech; thought-perception is a little weighted down towards the intuitive, revelatory intuitive, or representative forms, but the others occur and take the field when there is full action of the vijnana Shakti. T² is now able to act with certitude, but this is not yet complete; the old telepathic form still labours to predominate. Telepathy of thought is developing, but chiefly of thought impulse, feeling, intention, not of pure thought; the whole mind of animals can be seen, but only partially the mind of men. Here there is still a wall of obstruction through which there is a forcing of prakamya vyapti. Concentration is necessary for this siddhi
Laxity occurs owing to physical tamas and prevents the full normality of the vijnana power, but can no longer[,] since yesterday[,] bring down the system to the mental level.1
Rupa is still struggling to establish the secondary and tertiary stability and all its other elements and its free play seem to be waiting for this siddhi, but it is now in frequent action. Samadhi has fixed the right ideal lipi in the antardarshi, developed many of its elements, but is obstructed by nidra in its further or at least in its rapid progress.
The physical siddhi is still the subject of battle. Some ground has been gained especially in the Ananda, but it has had to sacrifice
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the continuity once gained in order to change from the mental to the ideal form. The change is almost, but not quite or firmly complete. There is still persistence of old fragments of roga and the two or three chronic maladies. Sometimes two of them seem on the point of disappearing, but are then able to reassert their action. Primary utthapana fluctuates, saundarya is not able to manifest except in bhava.
Brahmadarshana made itself perfect in the Ananda on the mental vijnanamaya plane, it has had to sink back into vijnana and mentalised vijnana in order to redevelop on the ideal plane. Sarvam brahma is always there in bhava, always at disposal to the thought by smarana. The fullness of Anantam and Jnanam brahma awaits the fullness of the vijnana.
The shakti in the body has suddenly changed its base from the fixed revelatory intuitive to the representative vijnana. There is already a tendency to change that to the interpretative basis.
A rapid alteration of the basic and immediately surrounding consciousness into the representative and interpretative forms of the vijnana has begun. The other idealities will still persist for a time; they must replace the imperfect idealities which till now have been coming in from the outside.
The Ananda-darshana is also passing through the same phase, but has not yet altogether got rid of the recurrence of mental vijnana and Ananda on the mental plane. These are associated with certain forms, the latter Ananda being inspirational in its idiom, persist repeatedly in attaching themselves to them, and can as yet only be rejected by second thought or effort of Tapas.
An attempt to accept and transform inspirational-interpretative overstress led to the outside mind breaking through and getting in some of its movements. It cannot hold, but brought the recurrent Asamata which is accustomed to attend failure of Satya and Tapas.
There is some beginning of the same changes in the thought telepathy.
T² this morning is without the sure and decisive revelatory
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certitudes. Only late in the morning it is getting back into the true revelatory forms, but still much mixed with the others.
Premananda is developing the ideal drashta ananda.
Rupa is attempting to manifest variety of all kinds, but still obstructed by the physical refusal, although in an intermittent way it succeeds in its movement.
Lipi. July 15ᵗʰ = ideality = entire ideality in the body.
The Ananda-darshana has succeeded in filling the inspirational mental with the interpretative ideal Ananda; at most the former comes only for a second and is immediately occupied by the vijnana.
In Samadhi lipi is becoming coherent in small lipis, but in larger masses it is coherent only in patches. The ideal consciousness is taking more possession of the swapna samadhi, but the deeper stages are still affected by nidra or half nidra or imperfect conscience.
In the evening action of outward mind turning to ideality, the full vijnana held back, finally a hampered and narrowed action of the higher vijnana
The action of outer mentality in a mass of all kinds turned into the lower and lesser ideal action. The object to get rid of the coating, penetration, mixture of the intuitive mental being in the thought-action, as has already been done in script and lipi. Also of the glamour of confused light in the uncentralised ideal action.. This seems to have been done, but not so as to absolutely exclude the potentiality of farther intrusion and necessity of farther suddhi. The success seems to be absolute in thought-speech; there is a mixture of stress and incertitude in trikaldrishti, jnana thought-perception is held in doubt between the greater and lesser siddhi. Mind-cased confused perception and half-perception can still pursue the trikaldrishti. The higher vijnana acts with some difficulty and is not yet in free command of its highest forms, but it is growing in power to hold the adhara.
In the evening the thought-perception acquired the same freedom in the ideality as has already been attained by the other
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members; that is to say, without any watching, attention[,] concentration or use of will it acts rapidly and constantly without falling from the vijnana or being invaded by unideal suggestions. How far it will be able to cover at once all the T² remains to be tested.
The higher ideality in the T² is now taking a firm hold. The remnants of mental stuff floating about have become mostly ineffective except for limitation. The lower idealities act as an inferior accompaniment to the higher vijnana or take its place in lax moments.
Ananda is recovering intensity and continuity, but still needs the smarana. It varies between the mental and the ideal forms, mental in laxity, ideal when supported by the tapas, but now contrary to what had been the rule hitherto the ideal are the more intense.
In Samadhi lipi is almost entirely coherent, though not in any great mass, still in longer continuities than before. The other elements are also regularising themselves a little. Lipi is ideal in Samadhi, thought sometimes falls into the mentalised ideal at least in physical level and in intensity. The other members, eg rupa, do not seem yet to be vijnanamaya. Nidra is still a persistent obstacle, but swapna while it persists in nidra is ceasing to interfere constantly with samadhi.
Ananda (sharira) has now a fluctuating continuity; the persistence of the mental forms forms the present chief obstacle. The falling of the intensity brings them into prominence. Nevertheless the ideal form is growing in power. Thought and writing no longer interfere necessarily with the body's smarana, but only when there is a total absorption in the writing etc or when a cloud of mental stuff comes in to interpose an element of the old formless abstraction of mind which attended absorption in a single subject or occupation. This is no longer a necessity, but a survival of habitude. The continuity has begun to prevail in this matter. The pervasiveness of the Ananda is also being prepared on a firmer foundation. And now even the cloud of mental abstraction no longer necessarily interrupts the ananda. It is only the exclusive absorption that is the ordinary obstacle. There is also the mechanical letting down of the
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Shakti (eg at meal times and in the evening[)], that may interfere. Sleep and to a less extent samadhi remain a strong interruption. Fatigue is a power for diminution.
Tapas is greatly increasing in force and in ideal substance. T² is now passing through a stage in which the higher ideality is sometimes active, sometimes gives place to lower idealities. These are not proper any longer to the systems, but suggestions from outside.
Ananda during period of samadhi. The continuity remained almost throughout during the morning while writing a letter, an unprecedented circumstance. The lighter samadhi was constant in the Ananda. The deeper swapna samadhi is now getting free of nidra, except a shadow which gives a remoteness and sunless consciousness unfavourable to actuality. At the worst it is still samadhi, though nidramaya; gâdha-supta swapna. The Ananda in this deeper samadhi lost at first its continuity, and with it its mass, suffering diminution, recurred only in sharp and keen prolonged and frequent touches of great but narrow intensity which caused a spasm in the body and brought back the lighter state and then outer body consciousness. The samadhistha body consciousness is frequent, but of short duration. The more massed continuous Ananda occurred finally in all but the deepest supta swapna, but at a low power and remained half-involved, involved or lost in the nidramaya. The development has been extremely rapid and promises the complete conquest of swapna samadhi by the Ananda, as well as the complete expulsion of day nidra by samadhi. The next step will be the replacement of the profounder real nidra at night by swapna samadhi and sushupti. Sushupti here will not be sunya or alakshana, but vijnanamaya, anandamaya, chaitanyamaya, sanmaya.
Position now makes only a difference of degree, not of continuity in Ananda. Lying, it tends to be extremely intense, intense but less or of varying force in seated position, uncertain in standing posture. Walking has an effect of diminution of intensity. The mental form is being expelled; the form is ideal in ideality or ideal on the level of the mentality, a narrowed vijnanamaya. The mental has in fact been for some time really recurrent with a show of
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persistence. It is now merely recurrent. This shows that the physical consciousness has gone far in a first idealisation.
Pervasiveness is now becoming final, only the pervasion of the head offers some difficulty: there it is not, but tends to be quite continuous. In deeper samadhi Ananda sometimes shifts from head to body and body to head. This diminishes the constancy of the Ananda. But there are signs that this difficulty will not be long prevalent.
Lipi in the deep samadhi gains constantly in power and coherence. Rupa suddenly manifested perfect stability in one perfect form (a watch) prolonged for several minutes, though occasionally clouded over, yet reappearing, sometimes with a slight change of details. This endured through both swapna and deep antardarshi or half jagrat half swapna. For the rest, the rupa etc was spasmodic and disordered today, except for snatches.
T² on the lower level is now becoming fuller and more ordered and certain, though still shot through with inaccurate suggestions, ie wrong stresses. The struggle is between ideal perception of possibility (actualities even being suggested as possibilities) attended often with false stress of certitude and ideal perception of actuality (possibilities being seen as actual forces unfulfilled or partially effected) with right stress of certitude. Both come from the outer consciousness and are not native to the adhara. Only the higher vijnana on the highest or middle level is native to the adhara.
The T² and with it other siddhis dropped towards the lowest levels even with some hint of the mentality. Ananda was lowered to an interrupted continuity and suffered much intrusion of the mental forms. Now the highest vijnana is again at work in the thought-siddhi and a recovery is in progress.
Thought siddhi with some T² recovered and founded itself more firmly than before in the interpretative vijnana. All other movements, when they occur, are not accepted or invested with credit, except in so far as they are touched by the drashtri vijnana.
Ananda took some time in emerging from the interrupted continuity. The full intensity continued through a fairly long spell of reading, but was diminished and interrupted at the close. In type however all obstacles have been conquered, except sleep.
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Sleep prevailed at night, only in the morning imperfect swapna samadhi. Lipi at first a little confused, but reasserted coherence. The morning samadhi is now coming up to the level of the afternoon swapna. Sleep for about six hours. Dream, while retaining its inconsequence, is sometimes curiously idealised in some of its incidents or features
The Ananda varies now between three conditions. At night interruption, but restorable by smarana. Restoration automatic after rising. At daytime (except for samadhi) a highest, middle or a diminished condition. The marks of the last are interrupted continuity, much intrusion and some persistence of mental forms, a low or varying intensity. The marks of the first and second are uninterrupted continuity, exclusion of mental forms, sustained or great intensities; but the second is prone to the inspirational, the first to the interpretative vijnana. Tapas is still necessary for the first, partially or initially necessary for the second condition.
T² varies also between three conditions. The lowest is a diluted revelatory vijnana with mixture of other, often now mentally encased suggestions, and is afflicted with confusion and incertitude. The middle is a higher representative form, but touched by lower suggestions, into which stress of tapas or hasty certitude brings an element of error, and which is only correct when limited to immediate balancing trikaldrishti. The highest is interpretative and gives correct finalities. The difficulty of taking up all detail into the highest form is not yet overcome.
Other siddhis are not moving much, but there is a beginning of final idealisation of rupa and vishaya, especially gandha and rasa.
T² in the lowest scale of the interpretative vijnana has regularised itself in place of the revelatory ideal seeing, excluding the lower suggestions, which recur less frequently and are given no valid credit. They cannot be easily excised altogether, until their place has been taken by the highest vijnana. This can only give immediate certitudes. But the higher powers are sometimes acting in this lowest scale. This is a preparation for their own final emerge[nce], self-basing and replacement of the lowest interpretative vision.
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The middle interpretative vijnana is now being developed, but is not yet clear of foreign (mainly the lower revelatory and inspirational) elements; the lower interpretative has begun to be excluded; its work will be taken up by the higher movements..
Thought-telepathy is being idealised like the other elements, but as yet in a mind-cased revelatory vijnana touched with the interpretative atmosphere.
The rest of the day taken up by a mixed action in which the middle interpretative has been taking in the lower action and generalising itself; but it is itself now being rejected from its insufficiency of decisiveness when not filled with the highest drishti. It is acting still, as also subordinately to it the occasional lower revelatory, and growing in accuracy and fullness, but it is filling slowly with the drishti.
Ananda has sunk into the lowest stage of the third condition and is much interrupted, but is slowly getting rid of the persistent mental form recurrence and preparing a temporary rule of the second condition.
Samadhi is obstructed but even in obstruction maintains with a little impairment its recent strongest gains.
The drishti now promises to take the place of the interpretative form in T² and thought-siddhi. This is at first being done or rather prepared by a slow and fluctuating movement.
Ananda is wavering between the second condition and a compromise between the third and second, a basic uninterrupted continuity of the inspirational or representative kind, but also spells of interruption, interrupted continuity and a weight of recurrent mentality overlaying by invasion.
In the afternoon samadhi oppressed by nidra. Shama darkened by some element of tamas in the system; a depression or relative inactivity of tapas.
The drishti has emerged in the evening in T² and thought-siddhi, but has not a complete hold or satisfying fullness. In Ananda the tendency is to a fluctuation between the second condition and an interpretative drishti in the form of the Ananda, a higher version
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of the third condition. But the hold is still wanting in strength and continuous insistence.
The endeavour today has been to get rid entirely of the lower and mediary forms, but this attempt brought an invasion of these forms, a confusion and a stressing of the difficulty of adjustment to the old proportions of a struggle. The siddhi on its positive side progresses, as has been lately more and more the rule in such crises, in the midst of the confusion. Thought-siddhi frequently manifests the highest form of the drashtri reason, T² occasionally gets at some incomplete form of it. But the main movement has been the persistent increasing rejection of the lowest forms in spite of their persistent recurrence; they cannot long hold the system and are beginning to lose power at all to put their grasp on the thought-consciousness. The mediary forms on the other hand penetrated or not by the drishti lay a strong temporary hold, persist for a long time, prevent the highest drishti, and when it manifests, rush into its place and try to do its functions and imitate its manner. This is the old method of progress. But the rule insisted on at present is that of the higher replacing and resuming the lower powers, not of the lower seizing on the higher and drawing them down to their level. This rule sometimes act[s] but cannot as yet assert its firm dominance.
Ananda continues to vary between its different formations, but now on the whole the tendency is to bare continuity of the highest condition (not its full pervasion, intensity and possession) in smarana. There is now a movement towards possession or at least pervasion in smarana.
The thought and with a less certainty the T² has now entered with some firmness on the same state as the script and lipi in which the various forms all belong to the full ideality and belong to the drishti with rarer deviations to the lesser forms still penetrated and covertly possessed by the drishti. But here the process is not yet absolutely complete.
Some play of gandha and rasa and of stable ghana or ghana developed rupa, mostly in the second stability; but the forms are old
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forms already seen in a previous far past state of the rupa sadhana.
Strong dream coherence in nidra.
The T² is proceeding with the development of the drishti. The movement goes much over old ground and confirms the stable hold of the drishti in the lesser ideal action. First, the lower form has been successfully converted; this gives near future and present potentialities valued in the terms and powers of the immediate actuality and frequently fulfilled according to the exact balance seen of the immediate present and future actuality, but barren of absolute future certitudes. Now the mediary form has been converted. This takes up the immediate potentialities, includes distant ones, and deals more largely with near and far potential, relative, temporary and isolated certitudes. But the near is more strongly and frequently dealt with than the farther, the farther more than the very distant; the last is still very rare. The chief difficulty is the survival of uncertain or self-regardingly positive stress, and this though less ignorant and vehement than in the mentality, less positive than in the lower idealities, is still sufficient to hamper the action of the highest drishti. The defect can only be cured by full and complete unification of knowledge and Tapas
There is movement again in the rupa, in the tendency of drishti idealisation, but as yet this is still embarrassed by the persistence of inspired and intuitive mental forms.
S. [Sharira] Ananda is depressed towards the inspirational mentality and intuition, but this form also is being taken up by the drishti. Sahaituka is rapidly undergoing the same change, but not yet with perfection. There is occasional basic or pervasive force of the higher drastri ananda.
Rupa has successfully idealised itself in all its forms after some difficulty with those that were full of the inspirational mentality. The crude forms are not unoften perfect, but not usually so, except in the ghana and developed crude, but often nearly perfect. The old persistent habit of the crude stuff to be doubtful of form, and change rapidly often before creating a perfect form with an initial stability is still obstinate. This is an obstacle also to the stability.
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At the same time stability [and] perfection of form and material is increasing; and there is sometimes stability of the full second and even the third degree. This is also coming in a half crude, half-ghana. Full crude and developed forms are perfect in both form and material or in either form or material and if the latter only then perfect in part-form, but they are unstable.
A very clear, strong, distinguishing and accurate drishti in the telepathies, vyapti and prakamya. Its action is in the already occupied province, but it is there removing all sources of confusion. Also in the telepathic trikaldrishti.
One or two true ghanas have for the first time appeared with the primary stability out of the mass of crude material in daylight; this has the advantage of appearance and stability frankly fronting the physical eye. Other forms present themselves obliquely or dart into the direct field of vision and stay there for a moment or two or three moments or more. Some ghanas of that kind have direct under the eye a primary stability.
There is now occasional possession by the drashtri Ananda in the sharira; but there is as yet no harmonious or complete combination of the pervasion, possession and basic Ananda. The Tapas is now working to establish it in the homogeneity of the drishti, but the kind of drishti is not yet securely the same, nor is the possession then complete and stable.
A remarkable progress has been suddenly made in T² by the taking up of the mediary form by the highest drishti. There is now a mass of certitudes of various degrees and qualities, but governed by an increasing force of absolute certitude. The element of over or under stress remains, but is now made subordinate. The element of struggle in the adjustment is being removed and a comparatively smooth and anandamaya development on the higher scale has been given a firm foundation.
A period of relaxation of the siddhi. The T² has been steadily progressing, but by a complex occasional action, each time a step
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in the emergence of the more and more effective drishti in the two lower conditions. The other uncompleted members have been neglected, subject to obstruction and affected by recrudescence of asiddhi. There has been a great advance in firmness of passive samata and now in the ideal basis of the Shakti.
The highest drishti is finally imposing itself and completing its taking up of the lower movements in T², thought-speech, script and thought-perception. It is the beginning of the final process in the luminous ideal reason.
Sharira Ananda is again reviving, but as yet only in the basic Ananda.
A strong invasion of Tamas in body and physical mind dispelled by the drashtri vijnana which it failed to suspend or lower in character. There is now an invasion of confused luminous lower ideality, and this fails to suspend, but tends to dilute and lower the character of the vijnana.
The highest drashtri Tapas is now at work on the Yoga.
The ideal Ananda is now being imposed on the vishayas; it is dominant and almost perfect in darshana, though still too much mixed with or sometimes lowered towards the inferior forms in the seeing of the human figure. It still sinks in the rest by any lowering of the shakti, but its universal finality has been established beyond serious retardation.
The lipi has succeeded in establishing finally the full dominance of the drashtri vijnana. This is also accomplished in the script, though here there is a strong tendency still to an invasion by the inspirational intuitive thought-perception. The same siddhi seems also to be assured in the thought-speech in the vijnana; but there are still intrusions of the lower forms from the exterior atmosphere. The highest drishti may also be considered to be siddha in the jnana, but not yet in the T² thought-perception.
The T² thought-perception is being rapidly fixed in the ideality, but the incertitude still encourages the outside mind to send in the
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lower forms of the vijnana and even lesser mental movements. These as they come in are seized on and idealised, and all forms are now compelled to bear the drishti and there is a spontaneous discrimination of the limits and character of the truth on which they insist, so that when this process is complete, under and overstress may exist in them, but will not delude the witness and thinker. The process however is still incomplete. At the same time certitude of immediate result and movement is gaining greatly in force and amplitude. This must be the next movement to insist always on sight and certitude. When it is complete, there will be the completion of the ideal reason.
All forms of the rupa are idealised, except the crude, and this after some relapse is again and more firmly becoming vijnanamaya. It is unideal only in the process and in some occasional results of uncertain formation. On the other hand swapna Samadhi has been violently invaded by dream and oppressed by mentality, fantasy and incoherence.
Sraddha bhagavati swashaktyam is approaching completion, but there is still doubt as to the immediate power and the eventual fullness of yoga siddhi and karma siddhi.
The crude lipi is idealised and even in the process of uncertain formation there is only a momentary survival of the mental matter which is now become a suggestion rather than a real element.
The mental state is being at times brought back in the laxity in order to be overpowered by the drishti.
The Shakti is acting in the physical siddhi, and rupa etc, but as yet is not able to get rid of the obstruction
T² is extending itself to distant trikaldrishti as far as that is possible in the ideal reason.
The movement in the ghana is getting up a greater rapidity. The substance of the rupa now varies between the idealised mental and the ideal; there is an increasing tendency to stability of the ghana crude and developed crude and also the crude developed and the crude ghana. Other forms have often an initial primary stability before the eye.
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The process of idealisation is now completed, except that there is some immixture of the mental in uncertain or indistinct or incomplete crude formations and some initiality of it in unformed material, but the floating of crude matter without any immediate formation or beginning of formation of any kind is undergoing a rapid elimination.
As a next step slow formation is disappearing, has almost disappeared and what prevails now is immediate imperfect or uncertain, sometimes very imperfect or uncertain formation; the perfect complete crude is rare, the perfect incomplete more common.
The sadhara forms in which the unideality persisted, are also now being rectified; this has been done almost instantaneously, but not yet quite so completely as in the niradhara.
The K. [Kama] Ananda has been oppressed by the unideal forms, but there is now a pressure of Tapas to get rid of this covering oppression.
The crude rupa is now moving towards the elimination of inchoate or very imperfect and uncertain forms; the more definite rupas, complete or incomplete, perfect or partially perfect, wholly ideal or mental-ideal, are becoming more common. The chief difficulty is that the animal and human forms are resisted in this rupa and to evolve them the Akasha resorts to the old method of slow uncertain formation. Though no longer slow, it is still uncertain and produces the inchoate, imperfect and soon changing or uncertain figures.
The possessional Ananda is now always ideal, the basic is now developing ideal finality, the pervasive commencing the same movement. This is being effected against a strong siege of obstruction.
Since yesterday there has been a permitted invasion of the old intuitivity, and the drishti has been working in and upon it to take final possession of the channel mentality. The completion of this movement is predicted for tonight in the lipi. At present the confusions of the mentality are being corrected and decisive trikaldrishti with an element of accuracy of time and
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detail (mainly in the Yoga guidance) is establishing its predominance.
The samadhi is now the only member of the vijnana in which the obstruction can still keep in action an important aspect of struggle. In the others there is only difficulty of adjustment or difficulty of development of free action. Thought-telepathy (apart from thought-intention) has begun, but with a very slight occasional action.
Rupa at night assumed the same siddhi as in the daytime, but in its different kind of chhaya, tejah and jyoti.
Trikaldrishti, but not in full abundance and perfection.
The pervasive Ananda is striving for ideality, but is still much besieged by the inspirational mental form.
A strong return of the relapse principle, recurrence of touches of asamata violently forced on the system, though of no duration, invasion, stoppage of siddhi. Crude rupa moves towards elimination of inchoate and very imperfect forms, but the obstruction prevents siddhi.
The siddhi is recovering its basis. T² is assuring again the just drishti, but stress of Tapas is forced on the system from outside, although rejected by the Shakti. The highest drishti occasionally emerges, but the outward insistence on the lower forms of immediate actuality and insufficiently assured possibility hampers progress. The pervasive Ananda is pursuing idealisation in spite of the recurrence of inspiration[al] mentality: there is no intense continuous action.
T² in the afternoon proceeded with its elimination of stress, but there are intervals when it ceases and the outside mentality sends in its forms which are then either set right in stress or the errors corrected by the discriminating power of the drishti. At other times there is just drishti of the first, second or third order. The first which gives final decisions is still the least frequent and not in its
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highest power and assurance. Tapas is returning to the fuller power of drishti.
Rupa as yet does not advance rapidly. There is no successful insistence on stability; the imperfect forms recur obstinately, but without conviction
K. Ananda developed in the morning for a moment highest drishti, and this showed itself again with intensity in the evening. But the lower forms though they tend to be modified by the drishti, still besiege the system.
At night a sudden strong attack of most of the rogas to which the system is liable, including a touch of feverishness; some weakness in the morning.
The siddhi has progressed in spite of a heavy obstruction of physical tamas. The main progress is that all the members of the vijnana have now definitely fixed themselves in the true ideality (it is only in laxity that there is some touch of idealised mentality) and now including T² in the drishti. All except T² are entirely vijnanamaya.
T² has developed accurate drishti in the third condition and decisive trikaldrishti in the first condition. The common action is in the third; but it is now being changed to the second condition, that is right perception of possibility including right perception of immediate actuality. The first is increasing in power and fixing its certitudes on the others. The process is as yet far from complete, but is progressing with sufficient rapidity of transmutation.
Samadhi is developing vijnana action in spite of tamas and nidra.
Rupa is still hampered by the obstruction and cannot yet get rid of imperfect crude forms. But perfect crude forms (crude, ghana crude, developed crude) and crude ghana and developed are becoming more common before the eye. The freedom of rupa is much denied and impeded.
Vishaya is similarly hampered, but there is progress of idealisation in gandha and rasa.
Page 1217
K. Ananda is now firmly idealised in spite of an occasional pursuing fringe of idealised mentality, and is increasing in power of incidence. But the continuity is impeded by the physical obstruction.
Tapas is acting on roga and for utthapana, but as yet without any effect of finality.
The development of the vijnana in the thought-siddhi is still the main movement.
Thought-speech and thought-perception are now normally fixed in the drishti. There are occasional drops and deviations, especially in laxity, but the laxity is now only usual in the evening and night and as a result in the early morning. It is being slowly got rid of in spite of the great siege and pressure of the external mind and its tamas.
Thought-speech and perception have been perfected in the two lower orders of the drishti; they are already perfect in the first order, but that has been held back; it is now manifesting and has to take possession of the others. The main difficulty is still in T².
T² (trikaldrishti side of the double power) is now fixed normally in the drishti. The stress has been on the telepathic drishti which gives the fact and tendency [of] actual and potential forces in action. Now the self-existent drishti is being developed which gives the certitudes. Certitudes of actuality (the third condition) are now more or less perfect, except in their extension: these give the certitude of immediate actualities and also of immediate or almost immediate dominant possibilities. It deals with the telepathies, but in the telepathies the possibilities of linked present and future action etc predominate, in the other the certitudes. This third condition corresponds in the drishti to the intuition, but is not revelatory intuition, but a high intuitively revelatory vision. Certitudes of remoter potentiality are now fixing themselves in perfection, but are as yet more limited and less disengaged from the telepathies. This second condition occupies in the drishti the place of inspiration, but is not revelatory inspiration, but a high inspirationally or interpretatively revelatory vision. The first condition in trikaldrishti is still held back and inactive.
Page 1218
In Samadhi intuition has been finally turned into drishti in the antardarshi. Swapna samadhi is still besieged by tamas and nidra. Dream has now a remarkable coherency due to the pressure of drishti.
Lipi has practically got rid of mere intuition, but admits drishti intuition; all the other powers are active.
Rupa and vishaya are still oppressed by the physical obstruction and are making no farther immediate progress.
Speech has now been for some time vijnanamaya with drishti in the third and is now often ideal in the second condition; but there is as yet no speech of trikaldrishti.
B. [Brahma] Darshana has long settled in the vijnana, but without the Ananda[,] the object being to get rid of the remnants of the mental form of vision. Now it is being raised to the vijnana Ananda, which it is already fixed in in vision of things, the other movement has been in the vision of living things, especially of human persons.
The difficulty in the vijnana Ananda darshana is that it tends [ ]2 often to be diluted with or flooded into the mental Ananda which is more intense, while the V.A is in the lesser intensities. This is now being, but is not entirely remedied by the equal intensity of the V. Ananda. The mental brings with it the prema Ananda, while the ideal has been for some time dissociated from Prema. The Prema ananda is becoming vijnanamaya, but the stronger prema still takes the mental character.
After writing the great intensities have come into the V. Ananda darshana and the vijnanamaya Prema Ananda, and the mental Ananda darshana and the mental premananda convicted of a lesser intensity are beginning to undergo a final elimination.
The third condition of T² is being taken up into the highest certitude of drishti, and the first condition manifesting has begun to take up the two lower conditions. This is only the incipient final movement.
The idealisation of the vishaya, suspended for some time, is now proceeding once more with a strong rapidity, but the mental sense obstinately resists entire eviction.
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The idealisation of the sahaituka vishayas has now become practically complete.
In samadhi more force of vijnana, but sushupta swapna is still under the hold of dream and nidra.
Vishwa darshana seems to be fixed in V.A in spite of occasional mental Ananda
T² is now acting with considerable accuracy but insufficient force of certitude in the drishti. The lower movements persist, but their inadequacy is so evident that their persistence is only due to physical laxity and habit.
There has been some development of T² and of vijnana generally, of which the main tendency is on one side the idealisation of the invading mentality, on the other the stronger emergence of the higher drishti. Other siddhis proceed slowly or are stationary or in abeyance.
The situation in the sadhana is as follows. Samata is perfect except for an occasional physical touch of asamata of great weakness which does not affect the mind, but only the physical shell of the pranic consciousness. The sama ananda is however still in need of greater development; its deficiency is due to the general withholding of intensity of Ananda, for even in the vijnana there is asu, a modified prakasha, but not the full Ananda. There is full sukham and prasada, but not full hasya in the samata.
Shakti is fixed in the vijnana and usually in one of the conditions of the logistic drishti; but subject to some dilution by the stuff of mental intelligence. Sraddha is complete, except for an element of besieging doubt about sharira and karma, amounting more to the perception of a possibility of limitation than to denial of the siddhi. There is however some element of doubt as to whether all may not be cut short by death of the body. Devibhava is there in basis, but incomplete by lack of full force, especially of ishwarabhava. The other siddhis of this chatustha
Page 1220
ya are as developed as they can be without farther development of the vijnana.
Thought is now fixed in the vijnana except for the effect produced by the continuous siege of the surrounding envelope of mental intelligence. This is now distant and not close to the consciousness, but is still allowed full right of penetration and invasion. The old policy of the Kavacha seems to have been wholly abandoned. This effect is first, that of an increasing of the vijnana thought in the mental matter where it is still vijnanamaya, but with a strong infusion of mental limitation and incertitude; secondly, when the thought is more strongly vijnanamaya, ideal in the vijnana, a dilution by or an accompaniment of mentality; at other times, the thought is clearly and solely vijnana, but still limited by the environment of mental intelligence. These effects are strongest in the T²; but affect the general thought-perception which does not now usually act as a separate power. The thought-speech is vijnanamaya except for a very small element of diluted vijnana, and when the thought-speech is active, except in great laxity or exercises of the idealised imagination, thought-perception also rises in vijnana intensity and fullness. Lipi and script are entirely ideal, but with a tendency towards the intuitivity saved by drishti, because of the siege of the mental intelligence. T² is more and more developed in the highest drishti, but still normally varies between the two lower conditions and is much impeded by the effects of the intelligence.
Samadhi is impeded by tamas and nidra. It tends to vijnana and is sometimes drishtimaya in thought etc in the antardarshi and all swapna except sushupta swapna, but this is only when there is application of tapas. Sahaituka Vishaya is at present idealised with some occasional element of manasa; the development, as also in rupa is temporarily suspended.
Physical siddhi is subject to a violent and successful siege of obstruction. Ananda is now ideal or idealised manasa, but spontaneity is rare, continuity brief and dependent on smarana. Roga has resumed something of its hold, though always removable or in the standing elements diminuable by tapas. One roga only still resists the tapas. The other siddhis in this field make no progress.
Page 1221
Darshana is now fixed in the vijnana and usually in a vijnana Ananda of secondary power.
This month is set apart for the overcoming of the final difficulties in the way of the vijnana.
Today mostly given to kavya. At night a full idealisation on all levels of the thought-perception; the manasa is now only an accompaniment, limitation or infiltration. The sinking of the thought into the manasa is being cast off and persists strongly only in the T², but there too it is no longer able to strive to be normal.
The siege of the mentalised physical tamas is exceedingly violent in its obstructive obstinacy, the siddhi proceeds in a few outbreaks in the midst of this tamas, and it is only yesterday that the Tapas has turned with an equal determination to get rid of the physical disability. The atmosphere of the physical mind is no longer allowed to give for long a sanction to it; but it still holds strongly to the atmosphere of the physical and to some extent of the psychic prana, and this effects a siege and retardation of the siddhi. Each day there is some decisive progress.
Thought-perception and T² has definitely risen into the second condition sometimes powerfully uplifted or taken possession of by the siddhi, sometimes giving place to the inspirational drishti from outside. The latter insists on possibility in the old excessive fashion and while it extends the bounds of vision, is still damaging to certitude. When the drishti acts in its highest form and first condition, certitude of present actuality, of present and future possibility and of real eventuality fall into a harmonious whole. The perfection of this harmony can only come when the second condition is entirely surmounted and the free and normal highest action becomes possible. More distant possibility is now being seen through the drishti and the logistic form of the srauta is initially showing its outline on the logistic level.
B. Darshana is fixing itself more firmly in the vijnana Ananda
Page 1222
and insisting on its higher intensities which reveal the Purushottama in the Brahma.
Samadhi still struggles with more and more success, but still a very difficult success against nidra and tamas. Tamas more than nidra is now the real obstacle.
Rupa siddhi does not act freely and makes only progress in detail. It is now increasing[ly] stable in the crude form with an increasing force of vivid completeness, but the imperfect forms are still obstinate in recurrence. The formless material quickly takes form, but the form is sometimes though not usually inchoate, often imperfect, perfect only by overcoming of the siege of obstruction in the akasha.
Thought now hardly at all descends into the mentality except for side suggestions mostly in the state of laxity, but is still subject to accompaniment and infiltration by the stuff of manas.
The physical siddhi is now insisting on sustained tejas pravritti of the ideal Shakti in the body so as to get rid of tamas, but though there is a great improvement, the success is as yet far from complete. Sharira can make no definite progress against the obstruction.
The vijnana is steadily getting the better of the still persistent tamas and the progress continues. After a slight lapse towards the mental recurrence the thought is more firmly fixed in the gnosis. It is however of three kinds, the drishti cased in a mental accompaniment, the drishti of the lower conditions leaning to the limitations of the mental reason, the same lifted by or to the highest drishti or full of its power, though not yet of its constant light and ananda. Now even the forms of thought which were held most by the mental form, eg imagination etc, are captured by the vijnana drishti. The mental siege still continues, but is less sustained and effective. The real question is now between different conditions of the drishti. The first predominates, but with a gravitation towards the second condition.
T² also is idealised in all its movements. There are still two kinds, telepathic and original. The telepathic is in error when weighted with the mental accompaniment, but much less than at any previous time; there is a great increase in accuracy and certitude.
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The original is in the three conditions (the telepathic is dominated by the second, the perception of the possible), and varies in power and accuracy and certitude according as it is free or beset by the mental intuitive reason.
Other activities are in the drishti, but with a mixture of mentality, (lipi and script alone perfect in vijnana), eg vishaya. Rupa is not active. The gnosis in the body is most affected by mental invasion.
Sharira Ananda after a long time is recovering power for continuity, but is less firmly vijnanamaya than when it acted with a careful and formative intermittence. Other members of the sharira have been adverse, but still affected by the Tapas.
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