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'.
Sortilege
इन्द्राकुत्सा वहमाना रथेन आ वामत्या अपि कर्णे वहंतु । निः षीमदृभ्यो धमथो निः षधस्थान् मघोनो हृदो वरथस्तमांसि
The Pure Mind & the Sense-Pleasure borne up together by the Ananda are to be full of the sense-delight & so carried & wedded to the Inspired Thought in the Vijnana, ie known & taken cognizance of by it. In the streams of conscious being they are to form in an universal fashion the planes of activity of the siddhi & to remove from the "heart" of the vijnanamaya being the obscurations that still remain.
Script.
The lines of the subjective siddhi have now been fixed.
1) Ananda as the base, free & joyous Tapas & Prakasha as the special instruments.
2) The universal sense of the Anandamaya Lilamaya Krishna in the Brahmadrishti as the continent of all the conscious activity
3) The principle of Affirmation to replace the principle of rejection & denial.
4) Ritam to develop no longer only in isolated or combined details, but in the undivided brihat of the satyam with truth of detail & combination as a play of the ritam satyam brihat.
The statement is not complete; [there]1 are three others & then
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two more to be added making in all nine affirmations, stomah, of the developing God.
Lipi
1) literal .. intensity (chitra)
2) despite resistance of the intellectuality tapas exists (chitra fixed)
3) northeast, southeast; still to begin in the (rest) ie the Dharma or Yoga.
4) suspension of the activities (akasha, sadhara) only for stronger resumption
5) 13. (chitra)
6) Typical of the lipi. authority
7) 31 chitra.
The three other affirmations
5) The Personality of the Ishwara, Krishna, to be present in the consciousness, governing all the activities
6) Dasya of madhura to be the personal relation of the Jiva with Krishna—the dasya to be tertiary with the most intense consciousness of passive yantrabhava in the whole system.
7) Acceptance of all bhoga as a slave & instrument of the Lover to be the principle of the madhura.
Ananda
Recurrence of intense kamananda is now becoming persistent and common. Only continuity is insufficient.
Subjective ananda is almost perfect as positive samata, but not in intensity of positive ecstasy (rabhas, radhas).
Generality of objective ananda is now being restored; but intensities of physical pain still escape the grasp of the Ananda.
Later, an initial continuity of intense kamananda was manifested, but under certain conditions of will, smarana, hetu & state (eg the sitting posture). These conditions have to be surmounted & the continuity rendered ahaituka & unconditional
Intensity of subjective ananda through the indriyas (Kutsa) is
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again growing on the system; it alternates with the condition of shanta samata, the latter often tinged in the more subconscient parts with udasinata.
Aishwarya in Kriti
1) Immediate fulfilment in one detail of the suffragette movement
2) Final fulfilment in the S. African difficulty.
3) Slight fulfilment in Irish question (Volunteers).
1) Ideality of light together ideality in tapas.
2) Intense ideality.
Rigveda II. 10.
Script
For the intense kamananda will should no longer be used; only smarana & involuntary hetu.
The power of rupa & samadhi is really growing. Suspension of its activity is being used in order to break down limiting habits formed by the material Prakriti in the ether and allow larger forms of fulfilment to manifest out of the Avyakta.
At night there was an attempt in the swapna at organising itself, but it did not go very far.
Sortilege—
न ता मिनंति मायिनो न धीरा व्रता देवानां प्रथामा ध्रुवाणि न रोदसी अद्रुहा वेद्याभिर्न पर्वता निनमे तस्थिवांसः ।
There is still an activity of the illuminated mind in its middle ascent, not dependent on nervous consciousness, not yet in harmony with the ritam, but only satyam & brihat. It is full of true & active possibilities out of which the actuality is determined. This is the reason why it is neither ritam nor anritam. It is truth of being, but not truth of eventuality.
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Lipi.
1) It is the bygone attention to the spirit of the intellectuality (Akasha, with difficulty).
2) Turpitude—to be fought & expelled from the environment (chitra)
3) Energy Trikaldrishti (antardrishta)
4) Nature Trikaldrishti
5) 13
6) 31.
Trikaldrishtis fulfilled.
1) J.F. seen in lipi 9ᵗʰ, fulfilled 10ᵗʰ by independent action of N.
2) Action of Suffragettes in injuring pacture. N.B. This peculiar feature of the campaign was foreseen before it began.
3) Lipi of the 10th (1) fulfilled by the rapid growth of intensity in the Ananda.
The kamananda is now, in subdued action, continuous without smarana, intense with smarana in asana. It has to become intense without suggestive smarana.
Subjective Ananda is gradually increasing the Kutsa intensity.
Tivra is trying to generalise itself in ahaituka. It now comes in intense particular touches or subdued & general without as well as with smarana.
Kamananda is now present, both subdued & intense, in all positions, lying, sitting, standing or walking, with or without the stimulus of smarana or of hetu. It is therefore free of condition in essence, but it comes more often with the helping conditions than without & more easily. The free continuity & recurrence has to be generalised & its activity in samadhi, which has once recurred, must be manifested & also generalised. All this has been done by the concentrated method.
The only obstacle now is the physical vessel, तनू which does not yet admit of the continuous Ananda because of the part of the physical consciousness behind it which has not sraddha in its possibility. That consciousness must be purified & enlightened in order that the body also may change its faith & its habits.
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Veda—
The perception of the Gods, (Vayu, Agni, Indra etc) which was formerly occasional, is now regularising itself, all the gods being seen as Krishna, & again as personalities of the Four who throw themselves out in all.
There was some loss of faith later in the day owing to adverse pressure in the body & in the kriti & the failure of confirmed decisive results in the third chatusthaya.
The ritam has ceased to develop & the thought & action are of the brihat of the mental activity.
Rig Veda II 5 to 8
S. [Sortilege] इन्द्रापर्वता बृहता रथेन वामीरिष आ वहंत सुवीराः
There has been, as predicted in the lipi, a suspension of the effective activity, the activity in the sense of the sevenfold affirmations. The object is to develop the brihat of the mentality, the barhih, as a base for the activity of the gods. This leads to the remaining two affirmations not yet formulated
8) Siddhi must be on the basis of the largeness in the five worlds & not a selective & limited siddhi.
9) Time must be no longer a determinative, but only an instrumental factor in the siddhi. So also with Space & Circumstance.
These affirmations will take some time in working out, there will be resistance & temporarily successful resistance to their conquest of the field of action, whether the internal or the external field. Such delay or such episodes do not mean the triumph of the resistance or the falsity of the principles.
The sense of the sortilege of the 11th is that the realised action internal or external can never be an equivalent of the Infinite, it can only be a selection, as a rhythm or formation chosen out of infinite sound or infinite substance. This must be recognised. Only a part of what is perceived can be made effectual in action, can be justified by the event. All the rest must be seen in being & force, swáhá & swadhá.
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Kamananda has persisted in the will of the sukshma body, but was only occasional yesterday in the sthula because the physical body failed to react against habit & satisfy the test to which it was put. It is now attempting to recover continuity as well as frequent & intense recurrence.
In this attempt it will rapidly succeed.
Subjective ananda has been upset to a slight extent by the failure of faith, but is now recovering itself independently of the faith. It is ceasing to depend on belief in success & outward justification. This is necessary. Ananda must be entirely self-existent. To this rule there can be no exception or modification.
The ananda of adverse impact or result is always felt, but sometimes in immediate retrospect only. At the moment of the impact or the perception of result it is often more or less veiled by the external pranic reaction of discontent or discomfort. This will now go on being steadily rectified.
As a result, the vámih suvírá ishah will be rid of one obstacle to their action. But there must also be prakasha & effectivity of the tapas. Both ideas are conveyed in the expression suvirah; it is not only delight that is intended, but also light & power. But delight first, since Sat & Tapas have to be realised through Ananda.
Vijnana.
With a more energetic tapas the action of the ritam in trikaldrishti has revived, but it is still at the same stage, chequered by a sub-activity of the deductive inferential & speculative intellect transformed into ill-ordered intuitive reasoning which falsifies the truth of actuality by false distribution of stress. This great & long-standing stumbling block has been changed in its method of action, has risen out of the lower into the mediary mind activity, has diminished in its force & dominance, but still holds a place in the consciousness which baffles the attempt at a final siddhi of the vijnana.
The attempt to carry the ritam farther is for the present entirely baffled by the forces that seek to remain in the intuitive reason & develop it to the exclusion of the descending Ideal Mind.
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Ananda—
The kamananda has only recovered an occasional continuity in two asanas with an inferior intensity & a recurrence baffled in the attempt at frequent & strong possession by the sense of physical inability (avira) which is obstinately imposed on the system from outside. The will in the system is opposed by a will outside which affects the system.
Subjective ananda is, by the same force, being prevented from excluding mechanical asamata.
The consciousness is now forced down to a level where all ideas & mental forces are projected into a false light where they seem all luminous, definitive, equal & cannot be seen in their relative play & right proportion. Here the nervous action seems to be dark & false because they do not fulfil the mental projections, instead of being seen as a necessary medium & modifying force necessary for the right realisation of the thing destined upon the physical plane. The strength of this plane of consciousness is external to the system even while in possession of it by abhisti, by ábhava; it belongs to others & not to the personal experience or temperament which has always had an orientation towards intuition of vijnana or to intuition of chitta, but not to the mediary or to the swapnamaya intelligence.
Trikaldrishtis fulfilled
1) That in the afternoon there would be no definite progress.
2) For the day, all the inertia perceptions (tamasic) denying the successes predicted by the egoistic faith of the tapasic mentality.
Lipi—
1) ἴσθɩ φίλος ἦσθα
2) egoistic faith entirely killed—ie the egoistic faith in the external consciousness that is still able to affect the internal being must be entirely destroyed before the vijnana can take possession of the mind.
3) 31
4) 13
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The inertia perceptions are now being disproved as definitive eventualities, but affirmed as themselves forces that help in determining the eventuality & as perception of such forces in the action of the Prakriti. By this repeated realisation of affirmative & negative perceptions as truths that are forces & forces that are truths, the knowledge is not advanced, but only confirmed with an ever increasing sense of brihat. The Ritam does not gain by the repetition of the process.
The affirmation has recommenced, but only partially in the terms of the vijnana. The mental terms must steadily be replaced by ideal values.
St. [Sortilege]
1) देवं नरः सवितारं विप्रा यज्ञैः सुवृक्तिभिः । नमस्यंति धियेषिताः
ie the illumined Powers of the nature, impelled by the Understanding, submit to the Ideality in sacrificial actions where all is clearly distinguished & put in its place.
This describes the movement that is now, against opposition, in course of being effected.
1) unripe—ie the mediary intelligence for full ideal action
2) first fruits of the ideality in the intelligence
3) food of the ideality—ie the bright full intelligence is offered up as food to the Vijnana.
The Seven Affirmations have now to be entirely reaffirmed in the conscious experience. It is evident that aishwarya-vashita & ishita-vashita are growing in the satyam brihat. The pure ishita, aishwarya & vashita have to be equally asserted.
The true hinge of the seven affirmations is not the principle of affirmation, but the personal relation with the Ishwara & its triple rule of pervasive presence (avas), dasya madhura relation and universal bhoga result.
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Sort.
2) Ordinary .. Clari. ie the sense of the Lilamaya in every person & object must be made the ordinary perception in a clarified consciousness.
The labour of the illuminated Intelligence is being constantly justified and again falsified, as was done formerly with the logical intellect, in order that the submission to the Ideality may be enforced on these powerful forces,—in order that they may see that they are not yet pure & cannot be pure of the nervous force that is not illumined, unless they give up the attempt at self-action. They are only there as the food of the Vijnana.
All attempts at permanently excluding obscuring confusion from the Tapas & the Light fail the moment they seem to have almost succeeded. It is no proof of false guidance by the Ishwara, but only of a false state in the Prakriti, a state of unaccomplished harmony. Nor is it a proof of non-guidance but merely that the goal has not been reached.
The error is in throwing force on the detail to the exclusion of the Brihat.
Kamananda
The action & intensity of the kamananda has been restored in all asanas after a prolonged struggle of 24 hours duration between the will in the mind & prana & the adverse external Will which uses the deficiencies of the body.
Subjective intensity of Ananda, after attack & clouding, has been easily restored in the senses. It is only in the mental reception of event that it is still subject to violent negations.
Tapas—
Aishwarya is now acting with the 60-fold power in consecutive movements, but only where there is no strong opposite intention or passive hostile force against it. It is also producing circumstance to rectify passive hostile force; but there is as yet no predominant power of success.
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Knowledge will manifest perfectly enough if the habit of nervous stress independent of light can be removed. For this reason all perceptions not proceeding from the centre above must be passive & indifferent, until the conversion into ideality is complete.
It is evident that all definitive perceptions of event now are perceptions of an active possibility, that is a possibility that is to be fulfilled or would be fulfilled but for the intervention of another force. Some are more remote being only intentions in the subconscious being that are kept from emergence by the overt nervous & mental activity or thoughts which cannot fulfil themselves in the actual state of the Prakriti.
Sort
3) बृहव्ददेम विदथे सुवीराः
Aishwaryas in Kriti fulfilled.
1) Irish National Volunteers
2) Stress of the Suffragette movement
3) Attempt at forward movement in the Society.
Distant Vyapti—
1) The scene in the Alipur Court, presented to the thought day before yesterday, but as an idea not a fact, down to the retirement of Counsel.
2) Communicative to M. R [Motilal Roy] of the formation of the vijnana.
Samadhi.
The Swapnasamadhi was once more somewhat active. Rupa shows some signs of a tendency to develop.
St.
अगनिषोमाविमं सु मे शृणुतं वृषणा हवं । प्रति सूक्तानि हर्यतं भवतं दाशुषे मयः ।।
The force & the mental Ananda have to enforce joy in the right thoughts & right forms of being & change in them into divine
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Ananda. All that is not sukta must be made sukta
1) The society of the Satyayuga, then rightly begin.
2) After the destruction of the intelligent activity. ie the ideal can develop.
The Law of submission, namas, to Krishna revealed in the gods, is now accepted by the Jiva in all parts of the system. The law of affirmation is also being accepted & this implies a perfect faith in the guidance, but not yet in the result. The passivity of the critical intelligence, its surrender in favour of the Viveka is equally accepted. These things are now sukha and have to be generally enforced by Agni & Soma in the terms of Ananda. It is at present being done in the interests of Indra, who is King of Swar, in the supreme heaven of the mind within the triple system.
The siddhi of the Vijnana will now proceed regularly by self-action as the siddhi of the first & second chatusthayas have proceeded. It can do so because every motion, even the most adverse, is accepted as a step in the necessary process guided & imposed by the supreme Wisdom, Love & Power. This is the namas of the Prakriti to the Purusha. Till now it was only the submission of the Jiva to the Ishwara, & could not be perfectly effective because the exterior Prakriti was still rebellious. The next step must be the entire submission of the intelligence to the ideality. विप्रा नमस्यंति धियेषिताः
The instances of effectiveness in dharma continue.
In kriti there is a severe setback, eg. Irish Volunteer quarrel, French Cabinet instability, in public matters; the difficulties in organising the personal life are rather obstructions than adverse movements.
In the body the Tapas is still ineffective except in some details.
The day has been otiose in karma & in siddhi, except for the movement in the morning.
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Kamananda is infrequent in occurrence, but not limited by any condition when it does recur.
Premananda continues to grow but is not in its activity as yet the normal movement of the chitta. The same limitation holds of the other anandas & of the Krishnadrishti. Only the shanti, sukha, prasada of the first chatusthaya are entirely in possession of their seats; Samata also except in certain physical touches. In the second chatusthaya dasya is normal, but not the continuous active dasyabuddhi. The rest of the second chatusthaya is dependent for its activity on smarana.
Rupa has now an almost full abundance & spontaneous activity in Chitra; in akasha on a background & in antardrishta clear forms emerge out of a confused abundance of vague incomplete images & remain for the briefest moment or emerge complete[,] vivid & clear but without more than the moment's stability.
Impulses of activity are abundant & even powerful, but are not able to emerge into coordinated work. They have chandra ananda, but are not fully illumined in their energy.
When thou hast drunk of this, O thou of the hundred activities, thou becomest the smiter of the Vritras, and protectest man in the fullness of his plenty—
That is to say, the Ananda is the condition, the fullness of the Prema, Ahaituka, Chidghana & Shuddha resulting in the Chidánanda & Sadánanda—
The forward movement of the Rupa today is the preparation for a final efflorescence & prepares in its turn a forward movement of the Samadhi which is dimly adumbrated. There is some strain of the Tapas; it is unnecessary & will fall away. But it prepares & represents the intensity of the Mahakali energy, involving also after purification an energy of the light & joy, which is to replace the
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calm Maheshwari-Mahasaraswati passivity of the empty vessel.
These things are not to be done slowly, gradually & with difficulty, but rapidly, victoriously and without relapse. The point at which this will be possible, is not yet reached, but is being rapidly approached.
Already affirmation is the dominant note of the thought-perception, the ketu. The base of Ananda will soon also be "normal", as indicated in the constant symbol-word, "Ordinary" read on the box. Tapas & Prakasha are being assured more & more of their freedom. Only the uncertainty in the faith holds them back, & this obstacle is now being removed by the removal of the Maheshwari restraint. Mahakali left to herself can now work out her own salvation.
The Anandamaya Drishti, the constant sense of the Ishwara, the dasya-madhura & bhoga are also almost ready.
The large siddhi has also been accepted in the sankalpa & the method of working. It awaits only the ritam of the vijnana in thought & tapas.
Time is the last enemy to be conquered & enslaved. That too depends on the ritam of the tapas.
Crude Rupa is now clear against a background, but with some difficulty, except for a few easily spontaneous forms, & without stability. Clearness has begun also in the antardrishta. An attempt is being made to introduce mobile forms in the jagrat, bahirdarshi & [antardarshi],2 as owing to the rule of instability in the jagrat, a complex continuous action cannot be seen in the swapna-samadhi, except behind a veil of non-seeing by the eye of the supta chaitanya. This veil is growing thin & the chaitanya, jagrat in swapna, can now see a continued action, but not with the figure clear before the Chakshush.
In rupa sadhara, there appear to be three preliminary stages. First, chitra is formed from the material provided by the background, by the mental eye acting through the material & taking advantage of marks & physical helps; then the material is used
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for the substance of the picture, but the outlines are arbitrarily determined by the mental eye; then emerges the sadhara which is created not from the background, but from the akash & thrown on the background to help the distinctness; finally, the clear sadhara detaching itself from the background & practically equivalent to akasharupa.
1) Soul-tejas; αἴσχɩστος ἦσθα
2) the real intensity of the delight (has only to reveal itself by seizure, in the mind, of the central & comprehensive Ananda)
3) itself it is distinguishing itself—ie the ideality in the movements of the intelligence
4) joyful progress—often repeated, almost daily
The subjective Ananda, the Krishnadrishti & Drishti of the Jnana & Ananda Brahman, the confirmation & enlargement of the Satyam Brihat, the strengthening of the principle of Ananda are all now proceeding automatically towards their completion. So also the acceptance of all bhoga and the dasya. Only an uninsistent but sustained attention is needed for their generalised activity. For the generalised activity of the madhura relation with the personal Ishwara, smarana also is necessary; there is not the automatic smarana. The automatic generality of the ritam & the conquest of Time are as yet only envisaged.
Samadhi is progressing in stability. Dream was extremely coherent, free from ego but deformed by present associations.
St. Raw materials (Fr. D.).
Script. It is the raw materials (áma) that are now being brought forward for pachana. This exactly describes the defect in the siddhi of the mental consciousness which was being strongly felt all the morning & especially at the moment of the sortilege.
Neuralgia with a struggle in the consciousness between discomfort
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of pain & raudrananda. Followed by intensification of pain & repetition in two places. An equally intense pain in the chest added. There the titiksha was deficient & the pressure was diminished & intermitted. In all cases except the last mental suggestion preceded the production of the pain. Afterwards the pains were renewed but with less simultaneity; the titiksha & element of ananda & physical udasinata increased, but could not rise to the right intensity. At last the pressure became too great and determined will had to be used to remove the pains. In this experience there was a conscious struggle between two Powers or sets of Powers, one exulting in the pain & desiring to use it for the abhyasa of Raudrananda, the other rejecting & opposing them as contrary to the Arogya siddhi.
For the moment the anritam seems to be strengthened. The samata, shanti, sukha, hasya are growing continually in positive force as well as the dasya and faith in the guidance & resist all attacks.
1) youth destiny (chitra).
2) enthusiastic faith in the ideality
3) referee.
The clouded ideality is again emerging into overt action.
For some time the spirit of the ideal society seems in a crude form to be growing among a certain number. This fulfils the repeated lipi 13.
Cold has once more manifested (in the head) but with a slight effectiveness. It recurred, however, throughout the day, the will only availing to prevent its continuity.
Veda VII 61-66. Notes.
St. intimating the destruction of the sollicitude.3
There is persistent clouding of the knowledge in order to annul the affirmations, maintain the principle of relapse and destroy the
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faith established & the shanti. It is always the method of the Vritra that is used, except in the fourth & fifth chatusthayas.
The Ananda must be positively affirmed in all activities & experiences without regard to consequences. The governing Power will arrange the necessary affirmations & rejections.
Commencement of the Tablet of Vedanta.
The Affirmations remain. They are resisted in their conscious & perfect application. They have yet to be finally disengaged from that resistance.
The first chapter of the Secret of Veda completed. The power of swift writing & the joy & force of inspiration have been entirely recovered; but cannot be used with sufficient continuity as yet, because of the obstructive tamas in the physical consciousness. The shadow of Vritra still remains on the Adri.
Intimations—
1) The first chapter of the Life Divine & of the Synthesis of Yoga will be immediately begun & rapidly completed.
2) The physical siddhi will be extended into utthapana.
3) The literary activity having been organised, the activity of Dharma will be organised as the second outward fulfilment.
The physical siddhi is now the chief subject of active struggle between the Tapasya of Siddhi & the remaining strength of Asiddhi. As yet the Asiddhi predominates in the actualised existence, almost entirely in the Saundarya, effectively in objective utthapana, as a powerful obstruction in Arogya, as a habit of discontinuity in physical Ananda.
Kriti does not yet progress beyond rudiments; Dharma is only effective, for the rest with a great variability, in individuals; Samaja is only seen in indications of initial tendency.
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St. refers back to the raw materials, the destruction of the sollicitude, the "soul-tejas."
There is an apparent period of obstruction or even of relapse in the Vijnana & faith. As usual, it has an object connected with the next advance in the siddhi. That object is to get rid of the remnants of sollicitude & faltering faith and affirm the active tapas that will ripen the raw materials of the siddhi.
1) Suspensibility of the ideality
It is found that in the state of passivity the suggestions of the brihat tend to arrange themselves in the terms of ritam, correcting automatically the false stresses with a greater power of self-existent truth than formerly; but activity of the tapas tends to reinforce false stress and deform the ritam. Therefore the old gulf between the passive udasina effectivity & the active joyous or sahasya seeking after effectivity, is not yet bridged.
Aishwarya etc are for the most part ineffective for the last two days.
The obstruction of Vritra has succeeded this morning in troubling the faith & the first chatusthaya.
The ritam in the state of passive recipiency is an unillumined or obscurely illumined ritam.
The Brahmadarshana varies between the Krishna & Narayan Bhava & the impersonal Brahman in which Sarva predominates & Ananta & Jnana are insufficient. It is only the Krishnadarshan that brings the Ananda.
The obscuration being effected, the full ananda of the senses is also affected with jugupsa.
These inroads in the siddhi will now be ejected & the damage
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done repaired. It is really the remnants of the egoistic faith that have been attacked & the other has been veiled in order that the attack might have effect. The suspensibility of the ideality is drawing to an end & with its removal, the principle of relapse will be removed from the emotional & nervous subjectivity.
The Affirmations are once more manifesting, but not in their entirety. They are pursued by a question that materialises in negation, partial or suspensive of the fullness of the affirmations. Especially, the affirmations of personal relation are still ineffective & without them the rest cannot keep their footing.
The full affirmation of the satyam brihat is no longer resisted, but the complete affirmation of the ritam is constantly attacked & broken when it seems to be on the point of perfect fulfilment. There is always an element of deviation, potential or actualised, or of potency of relapse which is made effectual, usually immediately after any instance of effective or perfect play of the ritam. It is always in the intelligence luminous or unillumined that the ritam acts.
Study has to be arranged with the same force & order that is almost accomplished in the writing. It has to be confined at present to Veda and philology. In both perfection & not rapidity must be the first consideration, but rapidity will come hand in hand with perfection.
Study of Veda.
Samadhi showed a greater tendency of habitual stability in form & continuity of process than has hitherto been reached. Nevertheless the stability is not fundamental as yet, the pratistha, that is to say, is insufficiently firm & thus gives room for suspension & relapse.
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(Chitra) 1) glorious energy—imprisoned & trying to emerge.
Akasha 2) the result of the energy is still obstructed.
Akasha 3) sunlit energy—the sunlight in the energy is instructive & enveloped in the theory of the intellect.
4) in the delight there is light, it is slight as yet in the tapas
5) 31. 13 (daily repeated)
The sollicitude is now destroyed in its centre; in its application it has to be destroyed by substi[tu]tion of the free, joyous & unillumined Tapas proceeding direct from the Ishwara.
The raw material is being progressively turned into ripe & utilisable forms. This is evident in the knowledge in which the most apparently false suggestions are being reduced to terms of the Truth even in the difficult processes of the trikaldrishti. It is proceeding also, at a less advanced stage, in the tapas. It has begun in the rupa & samadhi.
Force of soul-tejas has to be substituted for the sense of want & the straining in the sollicitude. This process also is under way.
Study of Veda is beginning to take its proper form.
The Synthesis of Yoga commenced.
Aishwaryas fulfilled
1) Agreement about Irish National Volunteers & their growth
2) The formation of the French Ministry
3) The recent course of the Mexican War.
4) The action of Turkey in the Greek quarrel.
5) The undisturbed progress of the S. African solution.
Against—
1) The hitch in the Niagara Mediations.
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Today the negations have been expelled, but they still surround the progress at a little distance.
Especially, the dasyabuddhi is greatly strengthened, & the Tapas. Physical alasya still persists & resists the pranic utthapana, but it is being constantly overborne. Mental utthapana is almost complete, ie the uninterrupted energy of the mind for action, pranic utthapana is only resisted by the défaillances of the body. The two are now moving towards a continuous variable energy; change of activity is used more often than rest as a means of relieving the strain on the unfit body. For some time sleep has been allowed in large quantities.
6) The sleeping & suspended energies again in activity. (chitra)
7) something of fidelity to the ideality emerging, intellectuality losing its tejas of resistance to the ideality.
8) the exchange of intellectuality for ideality in the sea god (Varuna).
9) return of friends.
Rupa in jagrad antardarshi is now showing stable groups including men, objects & animals together, crude, & with movement. But there is a deficiency of body & vividness. Shabda is trying to emerge into the jagrat.
Strong & often brilliant activity of vision in swapnasamadhi & deepening of the solidity in the degree of stable continuity already achieved.
St. Straining & anxiety must cease.
The entire fulfilment of the progress in motion since the 10th June is hampered by certain negations which cannot break down
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the progress but seek to limit & occasionally to suspend it. The Nidah are stronger than the Vritras, & this in itself is a significant indication of progress. Vritra, however, is still strong in the fourth & fifth chatusthaya[s] &, to a much less extent, in the sixth & seventh.
The intimations of the seventeenth are as yet being fulfilled only in the first & even that is subject to qualifications of the time-symbols then assumed by the mind.
The day has chiefly passed in karma.
Synthesis of Yoga takes its final form; the first Book of the Life Divine begun (the Vedantic Affirmations).
1) death of hope
2) sister energy —to replace & already replacing hope, nishkama anandamaya tapas.
The touches of sollicitude from the external Nature now take the form of a passive doubt with a tendency to repining, more often than the sense of anxiety & effort.
3) The repining is in the intellectuality
4) energy of bliss (to remove the repining).
There should be no struggle to do anything, know anything or effect anything, but only the readiness to be an active & blissful instrument in whatever is intended.
This does not mean that there is to be no passion & force in the action or that all is to be saumya, easy, pliant. On the contrary; for it is the action of Mahakali that is intended. That action is already pleasant in the impulse & joy of the sahitya, its isha & radhas—combined as the ratha, the chariot of the soul in its action. The same rudra energy will be extended everywhere; but it must result from the bhoga of the passive Prakriti enjoyed by the Ishwara.
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It must be extended first to the vijnanasiddhi[,] to the thought, vak, script, lipi, sense-perception, power, vision,—afterwards to the body & the outward action. Not only is this to be done, but it is about to be done. It has already extended itself to the script & is preparing to extend itself to lipi & rupa & to the senses.
The change to the rudra ananda of Mahakali is already being effected, organically & organised-ly—it has extended itself to all experiences & activities, but is hampered by the sense of a discord & the discomfort of the discord. This discomfort can be well perceived as a form of ananda out of order & its source as the egoism of a standard erected by the individual mind and a demand that all should conform to it. The standard remains & the demand, but it must be the standard of God's tendency & the demand of God's tapas, so that the discord may also bring a joy of progressive fulfilment & of strenuousness in the progress, not the discomfort of a baffled struggle.
The use of error is to suggest or to maintain a truth of being which would otherwise be shut out by the limited precision of the truth of actuality. What we call truth is always an equivalence between a partial truth of fact & the perception in the human mind. If too rigidly insisted upon it is itself an error,—as if a tract of ground brilliantly lighted were to be taken for the whole earth & the vastnesses left in obscurity excluded as if they were non-existent. This rigidity is the ordinary method of truth-seekers. Necessary to the limited human mind, it yet prevents comprehensive vision. We deny or forego the infinities of Truth in order that we may securely grasp some of her fragments,—the broken bread of verity.
The Ananda holds firm. The sortileges of June 10ᵗʰ 12ᵗʰ & 14ᵗʰ are fulfilled; & since safety of the gains is assured, whatever interruptions or cloudings there may be, the Ananda is a dhana which is in possession now once for all. It has only to be progressively intensified & cast more & more into the Mahakalibhava. It still
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keeps too much of the Maheshwari-Mahasaraswati bhava.
St. Sayana Bhur—ie the physical consciousness has now to be solarised (moulded into the ideality).
N.B. Before seeing, it was intimated to the thought-perception that today's sortilege would be a repetition & confirmation of those of the 13th. A glance was given at an old rejected MS. (Secret of Veda) with the above result which was first read Sight & Bhima. This was at once a prediction & an illustration of the thing predicted; for the perception came in the physical consciousness and was not first made luminous above in the Drishti.
The sortileges of the thirteenth are first to be fulfilled & then Sight & Rudrashakti are to be harmonised.
The body resists & attempts to keep its tamas, incited by the memory & habit of old reactions. It has to be given, when too insistent, a change of activity
Intervals of intense bodily passivity & inner calm still arrive, as this night, which belong to Maheshwari rather than to Mahakali-Mahasaraswati. They are used for the ever increasing fullness & force of the pratistha which is always the Maheshwari pratistha.
Great stability has been achieved in the rupa of swapnasamadhi & lipi there seems also to be growing [in] coherence, but these effectivities have not yet been generalised.
Annotated translation of Isha Up. corrected and copied.
There is a yet unconquered opposition to the vijnanamay fulfilment. The Ananda holds firm in spite of many trials.
St. The action & intensity of the kamananda restored in all asanas—
ie the kamananda has been sluggish & intermittent, it is now time for restoration of its activities.
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The action is being restored, but the intensity is intermittent except in the seated position which does not help to disperse the nervous energies that concentrate in the self-expression of the kamananda. Smarana is, temporarily, again a condition for continuity.
The vijnana of knowledge progresses in the mass and through the mass the ritam is evolving, but when the mind concentrates on individual detail, the old disorder is apt to recur. This, however, is not invariable; for often in the individual detail there is correct order. But when the final result is forecast without a mental perception of the forces at work, there error in mind is more frequent than the correct reception of the truth from above. The latter occurs rarely; nor are the perceptions as a rule illumined, but belong to the physical consciousness. The sortilege of the 21ṣṭ, Sayana Bhur is being fulfilled as the preparation for those of the 13ṭḥ. The सुवृक्ति is going on in the physical consciousness which is being prepared as the lowest layer of the barhis.
In Tapas, the two difficulties are, on the one hand, to reject all willings that are not in harmony with the Divine Will & on the other to avoid mistaking the immediately dominant force for the eventual Divine Will.
Samadhi
The instances of prolonged action of rupa & stable status of rupa in swapnasamadhi are becoming more frequent, as well as coherence in dream, but as yet the insecurity & remoteness of the whole world of dream & vision are not removed.
Karma. Life Divine. Secret of Veda (improved & copied)
1) prophecy—has now to be made utilisable
2) brothers—
3) it is successfully arrested .. delight (in its increase but not abrogated or concealed)
4) eloquence
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5) it is possible for it is everywhere successful (ie the turning of all things into delight,—in immediate answer to a half-doubt in the mind)
6) battle
The lipis doubly underlined refer to a later fulfilment which is now being prepared behind the outer actuality of things.
The governance of all thought & action by the Ishwara is becoming more & more general & apparent, but is still followed on separate converging lines and is not brought into an overtly common & harmonised action from the one centre. Prakriti in her new activity is still being prepared & organised. But the preparation is now rapidly drawing to a head & the relations of the diverse activities begin to be seen.
The main complaint is smallness, insufficiency, want of mass in the ritam. These are the things that have now to be remedied.
Vijnana
The ritam increases but always in the unillumined physical consciousness and always with an element of blindly striking consciousness that fails to hit the mark, or to get the right pitch & accent. [This]4 element in its activities is being steadily put into its right place, but still persists.
Reference to Veda for indicative Vak.
अमंदान् स्तोमान् प्र भरे सिधांवधि क्षियतो भाव्यस्य यो मे सहस्रा न मिमीत सवानतूर्तो राजा श्रव इच्छमानः ।।
Intimation that this Sutra which had long baffled the mind, would this time yield up its whole secret. Immediately fulfilled, with a constant play of the illumined ideality in its fourfold powers.
Work to be done.
A Society to be formed like the Theosophical Society which will support & popularise the Knowledge & the writings which express it.
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This is to be done by two means, the Will & Vyapti spreading the impulse to know & calling silently its supporters & the growth & manifestation of the Yogic powers attracting inquirers & convincing doubters.
The Knowledge after attaining a fair amount of Ritam in the Satyam Brihat, gave place to an attempt to establish the Aishwarya-Vashita-Ishita in a greater mastery, but here the Tapas is only one force among many, sometimes prevailing or partly prevailing, sometimes or partly failing & the Knowledge falls back to that level & reflects the struggle of forces & no longer the vijnanamaya knowledge of its eventualities. It becomes again the satyam brihat without the ritam, especially if failure reawakens the old struggle between egoistic faith & rajasic revolt of disappointment.
Utthapana
The utthapana (physical) has been renewed. So far all movements of the body in that direction have been a failure. Today, however, the medial asana of the legs was renewed & maintained for 15 minutes in each case with varying degrees of pranic mahima & laghima. Anima was intermittent, but on the whole defective, the cessation being due to the defect. In the right, the pressure was greater than in the left.
Karma
Recopying & correction of Secret of Veda Chapter I completed.
St 1) We have to be content
2) स्विदित्यनर्थको वात्र चाक्षेपो वा भविष्यति—
That is effort is either inert & otiose at this stage of the Yoga or turns into Akshepa, that is grief, complaint or revolt.
These examples are being given to show beyond the least doubt that a great Intelligence is guiding the Yoga. The main feature of
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the moment in the Yoga is the attempt of sollicitude & effort to revive with their usual consequences of dissatisfaction, trouble, complaint & revolt. The first thing done therefore was to make the eye glance back & fall on the previous "significant words" recorded. "Straining & anxiety must cease" & "Raw Material",—the latter explains the difficulties of the process which has led to the shadow of dissatisfaction & sollicitude. The eye then glanced back at all the sortileges recorded & at once reinforced the corresponding activities & judged their state of progress at the present moment. Afterwards it glanced first at the paper Mahratta opposite where it got the first "significant word" & secondly, into the commentary in verse on the Isha Upanishad where it got the second. The agreement of these two entirely unconnected sources taken at random, seen in the light of previous "coincidences" shows that these are not coincidences, but the combinations of an Intelligence for which no method is too small to bring about the greatest ends or too great to be used for bringing about the smallest.
Thought
Despise not, O thinker, the things that seem to thee negligible or the thoughts that seem to thee only childish. Thou mayst miss by that neglect the little stone upon which rests all this mighty universe.
Aishwarya
There are still three movements in the effectivity of Tapas
1) The Tapas is successfully resisted by strong powers of obstruction that are either in possession or take possession of the field of activity. The successes are then fragmentary & partial.
2) The Tapas acts resisted, but irresistible, in the power 60, sweeping away the resistance & realising an immediate success. This success may be either in one detail or in successive details but has not yet been generalised.
3) A mixed movement struggling towards general effectivity in which each act of tapas is satyam, but there is insufficient brihat and only a fragmentary ritam.
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The difficulties of the Vijnana ought not to discourage the Tapas. This is still the defect that the actuality of unsuccess brings unfaith not only in the immediate success but in the whole theory of the karma.
The unfaith in Yoga siddhi is only a shadow; the unfaith in karma is still a reality. It has a liberal & ample ground of justification, but also good reasons for self-distrust. If the Yoga siddhi is entirely fulfilled, so will [be] the karma. The question then is of time, of power & of good faith on the part of the Master of the Lila.
The doubt of good faith rests on the idea that this may be one of his deceptions by which he helps his purpose in the world, but deceives & breaks his instrument or satisfies his hopes only in a slight degree.
The doubt of power rests on the idea that the Master is not Krishna, but another who represents himself as Krishna or has taken advantage from the beginning of that belief in the mind, or that Krishna is only a god among gods & not the supreme Deity.
The doubt of time rests upon immediate disappointment & argues from that to eventual disappointment.
The first step is to set right the Tapas.
1) The Tapas, if applied with concentration, determines each series of movements in the sense of satyam brihat with a considerable but uncertain ritam.
2) This movement is baffled by an inhibition of the Will through partial knowledge which perceives a predominant possibility of unsuccess as a fate of unsuccess & help[s] the possibility to realise itself so that it seems justified as the fate.
3) This movement takes advantage of the uncertainty in the ritam, of the fact that knowledge is more correct when not coupled with action of Will on the result & of the weariness which comes on the physical self by expenditure of concentrated tapas.
It is necessary
1) That the satyam brihat should prevail also when there is automatic Aishwarya Vashita Ishita without Tapas.
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2) That the idea of unsuccess should be recognised as a perception of strong or dominant possibility & removed from the central action which seeks the ritam of things in the Apas.
3) That Will & Knowledge should harmonise & coincide & the disparity between Chit of Knowledge & Chit of Tapas be resolved into a unity.
For this purpose two principles have to be observed.
1) The combination always of Will & Knowledge
2) The substitution of self acting for concentrated Tapas.
Asiddhi
Lipi battle repeated from yesterday justified. It is notable that this struggle always comes when there is in the consciousness a stress towards finality or rapid advance & is always to the advantage of the forces that obstruct.
It is suggested that the action & intensity of the kamananda is now established beyond recall in all asanas; but the continuity & freedom from necessity of smarana are not yet sufficiently established & are therefore [liable]5 to more serious interruption.
1) battle
2) egoistic faith to be discharged of egoism & justified
3) totality .. intelligence —ie the subject of the battle
4) fifteenth —ie Anantam Brahma now inseparable from Sarvam.
5) intensity of the delight —a greater subjective intensity is already normal.
In essence the smarana is no longer indispensable, but is still utilised to stimulate the Ananda activities and shorten the periods of interruption, intervals of discontinuity.
Continuity therefore is the one siddhi in real defect.
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1) The egoistic faith is already being justified; for it is the reflection of a higher tapas and ritam. The totality of the intelligence is being justified in all the thoughts, for they are being shown to be satyam brihat. The ritam alone is still reserved for imperfection.
2) The intensity of the delight will now be increased in the subjectivity, asserted in the physical ananda. The latter movement has already been recommenced.
3) It is true that the method still belongs to the old method of alternation between Night & Dawn, progression & apparent retrogression. The Nature is too much besieged as yet by the mental Mayavin to admit of the total exclusion of this inchoate & inferior vrijina movement.
4) The satyam has now been sufficiently established in the brihat. The ritam also has to cease to assert itself only in separate detail or small groups and must establish itself in the brihat. This movement also has been prepared, but it must be finally asserted & established.
5) The vijnana of Knowledge & Power is the crux. So long as it is not entirely justified, the perfect finality of Samata & Shakti in the adhar & its environment is not possible. For Error & Defect mean persistence of the vrana in the active Brahman & where there is a wound there will be suffering. The only other escape is into the shantam Brahma in Mind where activity ceases in a silent & impartial Delight that does not fulfil, but only escapes from the necessity of harmony. It is only in the ritam that the Shantam becomes the Active & Nivritti & Pravritti are perfectly reconciled.
6) Ananda is not yet sufficiently asserted in all the activities. The Mayavin of the Manomaya opposes & has hardened his heart against the Light. He has to be expelled, not fostered.
7) His opposition is to both the Swarajya & Samrajya, but the denial of the latter is his instrument. Aiswarya-Ishita is therefore the key to the perfection of the rest of the siddhi.
Coherent & vivid swapna converted itself at times into vision
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—only shadows of present association.
Shabda attempts to manifest itself in the jagrat.
Utthapana of arms, horizontal asan, for 15 minutes. Anima defective; strong pranic laghima.
1) clear buddhi
2) vestiges of the intellectuality
3) the intellectuality greatly extinguished.
4) egoistic faith is to be farther justified
Aishwaryas fulfilled—
1) Greco-Turkish arrangement.
2) Progress of Home Rule & Irish N.V. [National Volunteers]
3) Delay of rupture, Mexico.
The Intimations of the 17ᵗʰ were of the old type & are not being rapidly fulfilled—they expressed powerful tendencies, not actual eventualities. All of them must in the nature of things be executed, sooner or later, & therefore there was no value in the intimation, since the suggestion of rapidity has not been fulfilled. They are indications, rather than intimations and as indications had a full value, if by rapidly is understood rapidity of composition & not of completion.
Karma.
The first chapter of the Life Divine completed with great illumination in the thought & rapidity in its expression.
Idea of a publication "The Divine Victory" or the "Conquest of Immortality" ie the Hymns of Vamadeva translated into English in their psychological sense; suggested by the rendering of verses to be prefixed to the first Chapter of the Life Divine.
The chandananda is now extending itself to thought perception
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& vangmaya thought; it is stronger in the unwritten script.
The consecutive event in rupa (handling & turning the pages of a book) became much more stable & persistent in continuity than before, but was divided between jagrat & swapna & broken by one or two intervals of non-sight. The book was opened & the general nature of the contents perceived; one or two separate words even were read & retained (stores .. provided).
Materialised sukshma taste strong & stable on the physical tongue (bitter) for upward of a minute.
Perceptive thought is now assuming the largeness of the ritam.
Utthapana—
The asana of the arms horizontal in the recumbent position. This asana, in which the siddhi came suddenly at Alipur after ten minutes of moderate struggle & extended to two hours of perfect & effortless laghima, was in Pondi. assailed (1) by a slight but ineffective unwillingness of the physical prana to persist in this attitude in spite of the absence of any physical obstacle. (2) by a slight but ineffective attack on the anima during the asan. (3) by a reaction after 3 hours of the asana manifesting in a subsequent tendency to stiffness in the shoulder muscles. Today it [continued]6 for 1 hour 9 minutes with occasional manifestations, none of them serious, of these difficulties.
Asana of right leg, medial, first 6 minutes, then 15 after a long interval (20 minutes); the left, 21 minutes. In the right laghima seemed to draw back & give the place to mahima which supported the utthapana. In the left laghima was agent & mahima supplementary. Defect of anima was intermittent in spite of great pressure on the right, until the close of the asana. Asana of left horizontal, first in position of body recumbent on the side (15 minutes) then on the back (5 minutes).
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The cause of the relapse & long suspension of utthapana seems to be that the pranic siddhis were never really extended to the outermost shells of the physical prana. Their deficiencies were supplied by an exceptional force of Tapasya which afterwards retired, not being natural to the body.
5) Do not resist the intelligence
6) The bliss of God finite, yet infinite
7) getting right.
The element of ritam in the thought perception is immensely increased in the ordinary movements, even those of the nature of trikaldrishti. All telepathy & trikaldrishti must now be dominated by the ritam.
That higher movement of ideality long presaged & prepared has yet to begin on a general scale. It demands for its success the entire passivity of the intellect.
The first instalment of Yogic Synthesis recommenced & rapidly completed. What was written before, is reserved for the second instalment.
Dream disorderly & confused. Rupa maintained, but chhayamaya. Stability frequent, not long continuity.
Translation of IV. 13. R.V. also 15 & 25
Doubt of kriti strong in the morning; Ananda & Ritam disputed, but not very forcibly. Intensity of subjective Ananda immediately restored. The whole being is now really subject to Ananda[,] even the ananda of asiddhi, there is only a part of the outer prana which forms a weak point by which the subjective asiddhi is able to affect & reappear in the system, & the nirananda of unfaith & asiddhi is its means of entry.
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Jnanam Brahma is now adding itself to Sarva & Ananta as a constant manifestation in the consciousness. Ananda is behind.
Sat Brahman is always the base, but Ananta manifests normally in the Sat, Jnana now manifests less actively, but still normally in the Ananta. The Asat Brahma is behind & varies between Anandamay Asat in its purity, which is always anandamay, & the Negation of things in the mind & prana which is udasina or niranandamaya. The Asat in the body is Death.
The weak point in the Prana has to be made entirely strong; for that the unbroken stability of the Light is necessary.
Ritam increases, but is not yet in possession. Effective Tapas also increases in the mass, but is baffled in the details. At its best it controls, but does not possess the Akasha.
1) After the intellectuality, rapidity of the ideality in its entirety.
This lipi manifested in the akasha in two parts showed a stability & a strength of material hitherto unprecedented in lipis of the first instance
Long lipis are yet of a shifting & unstable character, only single words & small phrases are yet capable of stability.
2) it is to distinguish the ideality .. to forget the right of the ideality (ie the habit of the intellectuality; it seeks to judge for itself[)].
3) the tyranny of the Gods has to be destroyed.
4) they apologise .. paralogise.
However hopeless the outlook may seem in the Kriti, yet it is sure that the work will be done, but the intelligent Powers give too large a place to the immediate process. This stage is the tyranny of the gods and must be overcome.
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St. तव प्रणीती तव शूर शर्मत्रा विवासंति कवयः सुयज्ञाः ।
1) isolated, digest equality. (Samata).
2) travel ideality
3) 13. repeated daily
4) the perfection of the lipi first manifests itself
A great change is now manifesting in the Vijnana of Power. There is a visibly growing tendency in the Prakriti, to aid, favour & accomplish the thoughts & will-movements & the previous tendency to contradict them at once is now more intermittent, more artificial & when it prevails, prevails with more difficulty. The old rule, however, still holds good in the body & in Kriti.
The tendency in the Mind to select & favour a particular thought or will as against others without knowing it to be the Truth or the divine Will is the chief subjective obstacle to the rapid progress of effectivity in the Vijnana.
1) Prolongation of conference at Niagara
2) Events in Mexico, imperfectly
3) Success of J.C.B [Jagadish Chandra Bose] in Europe—still insufficient
4) Irish. N.V
In Dharma there is strong opposition.
It is necessary in the Kriti & in the body to substitute the brihat will for the alpa, and subordinate the pranic movement to the pure mental, so that the Prakriti may develop there the powers of 50 & 60. In the Dharma the same necessity enforces itself.
Life Divine—Chapter I recopied & corrected.
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The obstacle to free & joyous Tapas & Prakasha is the disparity between the Tapas of aspiration & the effective Tapas. It resides therefore in a defective Prakasha of eventual actuality or a defective force of that Prakasha in its dealings with immediate actuality.
Strong revival of the sukshma gandha, but in isolated experiences.
St. ordinary psychological workings—ie the process is to make the higher nature the ordinary nature, but the physical consciousness has to be progressively transformed to that end.
There is a need of increasing affirmation.
The Vijnana has only to be made more swift & spontaneous in the discriminative ritam. Instead of the perceptions being admitted & afterwards put in their relation, they must be in their right relation even in the act of entry—not a confused troop that arranges itself in the reception chamber, but an orderly band each entering with the right precedence & grouping. So much is still defective
The Tapas has only to increase in its hold on the executive agencies & bring all its workings to the degree of 50 & 60.
In the Rupa & Samadhi, there is a last obstruction to be overcome in order that all may expand irresistibly & rapidly.
The Affirmation of the Jnana Brahma is now sufficiently normal to provide a secure basis for the Ananda Brahman. Only it is the one Anandamaya in all who must be perceived constantly, not the Narayana imprisoned in the form. That must be only a subordinate movement in the One.
The fullness of the first four affirmations depends upon the second triad. That must now be made habitual to the consciousness
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and part of its "ordinary psychological workings". It is now being done.
Transfer the centre of the active consciousness from the mind to the supermind. The supermind is the seat of the superman.
See all forces as personalities in their action. That is Veda. See all personalities as the supreme Purusha, Krishna; that is Vedanta.
Strong manifestations of perfect rupa in the jagrat bahirdarshi, but as yet without stability.
Intense & stable lipi in words & small phrases
Intimations
1) Today Jnanam Brahma becomes permanently normal
2) Today Ananda Brahman commences normality
3) Lipi stabilises itself today in longer phrases.
4) Rupa takes today a permanent step forward.
The seven affirmations are now forming into their normal movement. Their deficiency is due to the lingering tendency of the consciousness towards formulation on the lower level of dividing mind.
Utthapana.
Medial asana of left leg, 20 minutes. Mahima defective, more than anima.
The Intimations
The Anandam Brahma seems to be confirmed as the normal experience and its contradiction has suddenly become the exception. Jnanam Brahma is perfectly established. Lipi has now the capacity for stabilisation in longer phrases of variable intensity & legibility. Rupa has acquired a firmer tendency towards stability & efflorescence & a beginning of greater stability, chiefly in perfect dense forms.
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Sort. The supreme human aspiration lifting itself towards that which is at once the apparent contradiction and secret reality of our being.
(ie Krishna Kali).
All is realised that was promised yesterday. It is the definite beginning of the precise ideality, as was predicted yesterday in an unrecorded lipi. Today the movement will become much more powerful.
1) Authority of the lipi. (increasing & to be made definitive)
2) Yourself
3) 13. constantly repeated.
In the morning there was an enormous advance of coherence in a sort of imageless dream (conversation & bhava only), in lipi of swapna samadhi & in lipi of antardrishta jagrat. Rupa of swapna & antardrishta jagrat is still stationary.
In the morning after a momentary ineffectivity there was, in a certain field, constant play of the 40, 50 & 60 power, but chiefly of the two former. 30 & 35 were rare, but still present in an active potentiality.
Trikaldrishti.
In the satyam brihat with a growing ritam, but the fullness seems to be awaiting the growth of the Tapas.
Faith.
Faith grows & is sometimes enthusiastic faith but still waits on the actuality in the body & in karma.
1) Today the universal premakama with their subjective ananda in its intensity of self-content.
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2) The veil finally removed from the constant presence of the Ishwara; consequent intense tertiary dasya & madhura. The latter will still be insufficiently brihat in its scope.
3) The rapidity of the ideality already realised will grow in force & certainty of its power.
Four other intimations are to be given.
Script—
The first intimation is already being fulfilled & the second prepared. The third has now to follow.
The intense perception of Krishna in all beings has begun but it is combated sometimes by the strong perception of the ego; in objects it is combated by the sanskara of the objective inconscience. Both these obstacles have to be rapidly removed.
4) It is already established in the trikaldrishti.
5) 3—ie lipi & rupa to be perfect, the latter in the crude & dense.
6) The full joyous sensibility to the knowledge of the divine personality. (antard.)
7) before the light the fulfilment of the tapas independent of the obstacle of time
8) the superiority of the perfect ideality to the intelligent ideality
9) it is the perfect business capacities that are about to be active.
10) besiege the faith—immediately fulfilled
11) the intellectuality still struggles to besiege the faith
12) disaster
The three intimations now are all being fulfilled but can still be denied and interrupted. That capacity in the lower prakriti must be rapidly removed.
Lipi grows continually in perfection & kaushalya is trying to manifest. There must be no relaxation of the rapidity of the movement.
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Rupa is still overconscious of its difficulties.
13) death of the false tapas.
14) rupees before September
15) it is for the last time that the long struggle is to take place (in the physical siddhi & parts of the karma).
4) Firm foundation of faith independent of immediate actuality.
5) Rupa to break down the difficulty that has so long prevented its perfect efflorescence.
6) Samadhi to effect the same advance.
7) Trikaldrishti & Aishwarya-Ishita to prepare their final possession of the Akasha.
Rupa & Samadhi are attempting a greater efflorescence. In Samadhi, rupa & action of eating food, intense acid taste breaking down the limitation which confined the action of the indriyas chiefly to sight, hearing & touch. The organisation of coherent lipi in swapna samadhi continues. The rest, while not positively advancing, is becoming more free & insistent in its action.
Rupa in jagrat antard. is also frequent & varied in crudeness, but instable & ill-defined in outline except at its best. Both in antar & bahirdarshi vision in the mental akasha is manifesting itself.
For some days the typical sounds (flute, bells, cricket ticking etc) have been loud, constant & uninterrupted for minutes together in the closed ear. Today they achieved the same manifestation to the open ear.
The attack is now delivered on the body & on the faith through denial of the knowledge & power attained & their reduction to their now lowest possible terms. The faith remained firm; the body yielded, but not to any very marked degree.
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16) disaster .. slight disaster in the activities of the subjectivity. fulfilled.
17) perfect physical delight. to be now affirmed
18) believe in the irresistibility of the tapas
19) prologue
20) profitable telepathy
21) faith in the potentiality is to change into faith in the actuality.
Tapas
Effective vyapti is increasing to a great extent, but has large & puissant results mostly in those who are close in mind & person to the centre of the vyapti.
Trikaldrishti & aishwarya are more frequent in their right activity, but do not yet possess the akasha.
On the whole the intimations have been fulfilled, but the results attained are not yet perfect and the old habits of the consciousness can still by a struggle reassert themselves temporarily in a clouded mentality.
Tapas is attempting with a frequent success, but with more frequent failure to assert itself in the compulsion of the object towards the exact movement willed. Lipi 18 which was immediately justified by a succession of unexpected results was given in order to introduce this movement. Its success will progressively develop the fulfilment of Lipi 21.
St. Brume .. Pondicherry
That which was organised yesterday has now to be continuously asserted & affirmed in the experience. The habit of subsidence in the evening & night & of partial suspension by other absorbing
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activities have to be deprived of their power of recurrence.
As yet there is no definite forward activity only the persistence in manifestation, in spite of persistent assault, of the gains of yesterday.
Final draft of Synthesis of Yoga begun.
Veda IV. 1 completed & IV. 2. partly translated.
There is as yet no certainty in the trikaldrishti except in unusual movements.
1) telephonics.
2) telescopy
3) flattery
4) fulfilment of the egoistic faith
The one siddhi that seems to go on steadily is the perfection of the lipi. The rest progresses but with a hampered movement, flashes of affirmation in an exterior mass of denial. The effort is to throw back the movement into the old alternation of Dawn & Night.
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St नि यच्छ तन्वं स त्वा ममत्तु सोम्यं
The lines of development suggested in the Vachansi and in the affirmations have reached a stage when they are all in movement & in progressive & victorious movement, but still denied, by force, by those interested in their defeat, the Arya & Dasa enemies, but more now by the outdistanced Aryas than the Dasas. The month of June has closed on this note of imperfect success.
The renewal of the struggle between the Siddhi and the powers of limitation has assumed a new aspect; it is no longer, fundamentally, a question of the extent of the siddhi, still less of its entire denial. That is now recognised on all hands to be impossible. It is a question of the rapidity, of the continuance or cessation of the method of gradual development and of the habit of relapse & intermission by which the gradation was farther retarded. There may be devious hopes that the fullness of the physical siddhi can be sufficiently retarded to be practically denied or that by this retardation & other obstacles the necessary time may be denied to the karmasiddhi or even its fulfilment negatived by untoward events which will render it impossible; but these are failing powers of negation. Only in the last adverse tendency is there yet any serious strength for anything but retardation.
Therefore the Force is now being applied to the body. It has been proved that mental power can be applied to the modification of the lines of the figure or of particular parts of the body, to the hair etc; but the working has been slow, intermittent & except in one or two directions only partial in result. The features & the signs of age have defied the insistence of the Will. It has been proved also that secondary utthapana is possible in all parts of the body & that a certain amount of primary utthapana can be temporarily
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affirmed; but tertiary utthapana has been unable to emerge out of the pranic into the physical being & the other forms have been successfully attacked & thrown back into a state of weakness & arrested working. Arogya after reaching a certain point labours without making any definite general advance. At most there are signs of a slow, just perceptible progress.
Faith in this siddhi & energy of its fulfilment has to be restored to the body.
Finally, in the kriti especially & in dharma a more vigorous action has to be introduced which will dissipate the adverse movements & initiate a puissant tide of success. These are the results that have to be initiated in the first fortnight of July.
Tapas & samadhi continue to be active; but vijnana is now without illumination in most of its movements. The brihat is active rather than the satyam or ritam.
The siege of the siddhi by the Asiddhi continues.
Series of successful tapatya is now not infrequent, but the series does not yet extend beyond five or six successive movements.
There is no real relapse of siddhi, but there is suspension or rather intermittency of new results.
Trikaldrishti is active again & easy in its imperfect state of ritam when rigidly separated from Tapas.
Although the mental Prakriti has reasserted itself, the relapse must only be regarded as a temporary & partial eclipse. The Asiddhi itself is evidence of an advance in the siddhi.
Ananda.
Tivra is become more spontaneous with a more general strength.
Sukshmarasa has recurred in the swapna samadhi. There has been combination of action, sight, sound & touch, as well as of action, sight & taste.
There has also been vivid tivrananda in samadhi.
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In other respects the advance is slow & labours against a strong obstruction.
St. विश्र्वश्रुष्टिः सखीयते रयिरिव श्रवस्यते अदब्धो होता
This Vachas indicates anandamaya vijnana & irresistible success by undiscouraged offering of all the activities to God, sole Being & Master of all becomings
The movement now being imposed on the mind is to associate always Tapas & Prakasha. Every perception must be envisaged as a force applied in the mind, every force as a perception energised. In this way by rectification in ritam the unity of Chit & Tapas will be reestablished.
Brahman
The position now is that the fourfold Brahman in the type of Narayana is seen everywhere, but the perception of the Ananda being stronger in the perception of the One than in that of the Many, the Lilamaya Krishna is seen in the universe, but not always or at once in the individual.
Aishwarya—
1) Irish officers joining I.N.V. [Irish National Volunteers]
2) Movement towards the arrangement of funds.
3) Affairs in Mexico. Retreat of Villa & quarrel with Carranza.
4) Progress of events in China—eg subsidence of White Wolf, strength of central government, successful collection of the Provincial revenues.
5) Progress towards peace between Greece & Turkey.
The force of organised vision & experience has increased. Dream is always more firm, vivid & coherent, but still haunted by the confusions of present sanskara and personality.
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Of the arms, vertical asana; for five & a half minutes; strong defect of anima.
Of the arms, horizontal; for 30 minutes; strong laghima & involved mahima; anima defective chiefly in the shoulder-muscles. An-anima not effective to contradict or suspend utthapana.
Brahmadrishti
The Narayanabodha has given place to the general Krishna-drishti, but the latter is still deficient in closeness & intensity, except in individuals, and pervades rather than occupies the object.
वायो शतं हरीणां युवस्व पोषयाणाम् उत वा ते सहस्रिणो रथ आ यातु पाजसा ।।
O Vayu, energise thy hundred of illumined forces that ask for their increase, or let it be the movement even of thee in thy thousandfold fullness that comes to us in the impulse of a collected strength.
Krishna Drishti
Full Krishnadrishti is promised for today. At present all is Ananda Brahman in a general bright mentality but the Krishna Drishti is implied in it, not yet entirely possessed of it.
Asiddhi.
The force of the Asiddhi continues.
Of the arms, vertical position, 30 minutes; an-anima present, but ineffective. Followed without break by horizontal position, 30 minutes; an-anima stronger than yesterday, but ineffective & not present at the end of the period. Laghima is exceedingly strong & the involved mahima increases despite fluctuations.
There is still a part of the physical shell which keeps the sense of the asiddhi.
In the afternoon utthapana of the arms, lowest asana, for 30 minutes. Laghima is extremely strong & but for the strain left
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behind in the shoulder & back muscles, the siddhi would in this part of the body be easily accomplished.
Electric, raudra & vishaya (ahaituka) promised for today & begun.
Subjective Ananda is once more affirmed.
Prema & kama are well established in their universality, but not always active.
The promise has been given, whenever the nirananda is suggested, to give the knowledge that counteracts it. If this is steadily done, the contradiction of Samata must necessarily disappear.
So far the promise is being observed, but the touches of the nirananda, though immediately disappeared, recur owing to the deficient faith in the kriti &, sometimes, in the physical siddhi.
Kriti
Kriti, if strongly resisted, yet disappoints the unfaith as well as the faith. Today sure promise, if not yet realisation, of a group of subscriptions to the review & Rs 100 in hand.
St. Introduction
Of the right leg, horizontal asana, for 40 minutes. An-anima ineffective and, as in other asanas, decreases instead of increasing with the continuation of the position. This means that the element of tapasya is passing out of the secondary utthapana.
The external shell of the annakosha continues to feel the after-effects.
It is now in possession of all forms, including the subtle, eg sounds, actions, but not yet ordinarily intense.
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In addition to tivra & kama, vaidyuta, vishaya & raudra are now well established. Kama is once more active in all asanas.
The brihat of the jagrat sukshmavishayas is in preparation.
1) 2 a vast movement of the trikaldrishti.
2) playground of the telepathy. the world is preparing to become this, overtly.
3) [no notation]
1) The health will now come under the control of the Tapas. Afterwards, the saundarya.
2) Intense Krishnadrishti will begin to prevail from today.
3) Finalities of the first two chatusthayas.
The physical siddhi is now prevailing in Ananda & Utthapana. Its extension into Arogya & Saundarya will complete this movement & remove all ground for unfaith.
There remains only the faith in kriti, which is intimately bound up with the faith in rapidity. There, there are the two important questions of equipment & result of Tapas. The solution will not be long delayed.
Krishnadrishti is now more intense & general, but not yet invariable in the form; it is possessed of all forms only when the centre of the buddhi is in direct relation with the Ananda Brahman.
St. Samadhi
Ahaituka strong & universal, but not central.
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Samata—Dasya
With the ahaituka ananda the first chatusthaya is perfect. The second still awaits the entire faith.
The first four intimations are now well prepared for final universality. Once the third is free from the defects of vijnanamaya suvrikti, they can be perfectly affirmed.
The next three have now begun to be prepared for their absolute assertion. The centre of the buddhi is still besieged & sometimes occupied by the mediary mind; this defect removed there will be no farther difficulty.
Lipi Kaushalya is now manifesting. Perfect stable lipis of jyotirmaya, chhayamaya, tejomaya, agnimaya & varnamaya aksharas (green, blue) manifest freely; only prakashamaya & dhumramaya are absent. The latter has been omitted from the rupa materials in the observation.
The first seven affirmations will today be completed. Also the finalities of the second chatusthaya, with the exception of faith in the kriti & saundarya.
A strong attack of asiddhi has failed to break the samata, but it has prevented the other finalities. Its assault is especially directed against the entirety of the principle of affirmation.
Karma—
1) Proof of Yogic progress in the brothers H & R.
2) Vyapti effective in Bengal in S. [Saurin]
3) Greco-Turkish peace.
The seven affirmations have been now well-founded. That they are not always prominently active is immaterial. The foundation once well-made, the rest comes of itself.
As for the finalities of the second chatusthaya, they are in fact completed, with the one exception given. Only that exception
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prevents them from being steady & uninterrupted in their action.
St The seven affirmations
To enforce the seven affirmations is the chief work for today. The second is to bring forward the vijnana chatusthaya to the same level as the samata & shakti chatusthayas.
The apparent contradiction & refusal of the ritam is a relapse into brihat & marks, no longer an insufficient preparation in the mind, but the continued power of irresponsible Mind to continue in the persistence of old sanskaras after the cause of them has been removed.
The Devatas must be more & more convinced of the inutility of their retardatory efforts.
Already the affirmations are being strengthened, but there is always an element which comes from the external Nature & seeks to stand between the Master of the Yoga & the Adhara, asserting a different statement of the universal Ego, seeking to replace the personal ahankara by another & more general ahankara. This has to be transformed, not eliminated. Elimination could be easily done and if this were the object, the perpetual insistence of the excentric ego would not be permitted. It persists & insists because, knowingly or unknowingly, it seeks transformation.
The satyam is being restored in the brihat by force of right affirmation.
Tapas vacillates between a greater & a lesser, a more organised & a less organised efficacity.
Lipi in swapnasamadhi gains always in coherence & meaning. Rupa has still the same difficulty in passing a limit once set and its progress is of the most gradual slowness.
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Yesterday utthapana of the left leg, horizontal asana, recumbent on side, could not, because of an-anima endure for more than 15 minutes. Today the attack of an-anima was more violent, but laghima from the first developed great power & afterwards mahima overcame the pressure. Nevertheless in the first quarter-hour the position recumbent on side had to be changed for some seven minutes to recumbent on back in order to relieve the pain of the nerves. Eventually the asana continued for 45 minutes altogether in spite of frequent lesser repetitions of the attack. Kampana was pronounced.
Arogya
The general force of Arogya has increased, but the particular denials of it which have been so persistent, resist expulsion & even make inroads on the siddhi.
Jalavisrishti for the last two days has been easily limited to twice a day, once at 8 or 9 am & once in the afternoon. There is an effort today to persuade the body to postpone the second occasion till 9 or 10 pm, as at night it is suspended easily for 15 hours or even 16.
The seven affirmations are now in principle entirely regnant and are being more & more enforced in the active consciousness. It remains to bring forward the second part of the programme, the vijnana.
Great intensity of universal Anandabhoga through chidghana in the evening.
Jalavisrishti twice at 7.30 am & 12 midnight.
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St उपो सु जातमाप्तुरं गोभिर्भंगं परिष्कृतं । इन्दुं देवा अयासिषुः ।।
The Ananda having been affirmed & perfected for enjoyment by the illuminations of the vijnana must become the means of attaining to the final siddhi & be the working material of the divine powers.
The affirmation of vijnana is intermittent; it must be continuous and organised.
Arogya—
The attempt of the siddhi now is to reduce the evacuation without any reaction. Formerly it used to postpone for six, seven & up to 12 days any serious evacuation, but suffered at the end from reactions of consolidation & excessive rejection. Now the daily evacuation has been reaccepted, but is usually slight, with occasional ephemeral reactions. A step in advance is indicated.
Of the legs attempted, left medial position for five minutes, discontinued for an-anima & lack of mahima; subsequently (5 minutes afterwards) resumed, mahima improved, 15 minutes utthapana. Utthapana of both together recommenced.
The vijnana is being brought forward all along the line in the knowledge, but without the illumination & independence in the error-besieged brihat. Hence it appears as if there were no certain progress.
Lipis
1) Ecstasy—Love—God
2) flimsy (obstacles)
3) sunlight. (ritam jyotih).
The slackening in the speed of the progress takes the place
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of the old principle of relapse. No part of the progress is now denied, except to a slight degree in the physical siddhi, but there are slackenings, suspensions, attempts to force back. These are the last struggles of the old rhythm to survive. The suspensions, the attempts to force back must be got rid of definitely, but the alternate quickenings & slackenings of speed must continue to operate so long as the physical resistance is not abolished.
It is now evident that the Mahakali bhava has come to stay & that it is only the faith in the kriti and certain intensities, eg the tertiary dasya, that are really denied in the second chatusthaya. In the first the physical clouding of the prasada in the prana is the one defect & that proceeds from a defect in the second element of the shakti-chatusthaya.
These fluctuations in the second chatusthaya have to be rapidly eliminated. There is faith in the physical siddhi, an elementary faith even in the saundarya, although there are one or two lacunae. The faith in the kriti resolves itself in a defect of faith in the rapidity & completeness of the power-results & of the Kamasiddhi.
Utthapana fluctuates, but not seriously. It is assured. Arogya is resisted, but assured.
Rapidity of progress & generality of the luminous vijnana (sunlight) has now to be redeveloped on a broader foundation. The obstacles are much flimsier than they seem.
The two final affirmations are now being prepared in their initial steps.
Love .. ecstasy .. God is the formula of fulfilment of the second group of affirmations.
Anandam Brahma all-embracing in a continuous experience,—the fourfold Brahman complete in a strong, yet normalised realisation.
Tertiary dasya is being resumed on a larger scale, in its full complexity.
Tomorrow the full continuity—
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Increasing coherence and purposefulness of lipi in the swapnasamadhi.
1) Expense of intensity attended by increase of the intensity.
2) Authorise intensity.
3) It is in the district of Sylhet that the intensity will first manifest.
4) The intensity of the delight & the emotional affectivity effectual of the delight.
5) Effectuality of the delight depends upon perfect liberty.
6) The responsibility for the effectuality of delight is transferred to the ideality.
7) It is delight that effects righteousness
8) Delight depends upon liberty, not constraint
9) Righteousness by constraint is a partial righteousness deflected from its ends.
10) Earth is delivered to delight
11) Finality.
12) It is egoism that obstructs delight
13) Desire is the badge of egoistic delight
14) It is the edge of egoistic delight that opens the soul to self-torture.
15) Self-torture is the sense of all pain.
16) All pain is the deflection of delight; suffering of delight is translated into suffering of self-torture.
17) It is the capacity of suffering that determines the capacity of delight.
18) It is the suggestibility of the body to the dualistic sensations that is to be abolished
19) It is the eternal fact of youth, the truth of delight, the joys of liberty that the eternal powers seek to effect.
20) It is the bodily instruments that are the obstacles.
21) It is the delight that shall deliver the physical instruments.
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Jalavisrishti yesterday 10.45 am & 9.45 pm; this morning 9. am.
Purisha increased for the last two days as a result of the restriction in mutra.
The struggle of Arogya to impose itself on the body under conditions ordinarily producing physical disorders, continues to gain slow ground in spite of a resistance as powerful as the Confiners can now present.
V.V
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्माणि ते स्थिताः ।।
Dasya
Tertiary dasya has been restored and is now generalised; only the shadow of the egoistic devatas falls on the mind & still tries to obscure the presence & constant control of the Master.
Aishwarya, ishita, vashita, vyapti are now acting in exact fulfilments, but cannot ordinarily prevail because of the massed resistance in the swabhava.
1) The second reading of the Amending Bill in the House of Lords.
2) The Komagata Maru—& the fight to the finish.
Krishnadarshana
Strong sukshma-physical perception at meals of the universal bhokta, Bala Krishna, behind all taking the bhoga of the ego for himself without the knowledge of the ego—
In the consciousness of the Ananda Brahman it is once again the first & second intensities of the perception of the Lilamaya in persons as in objects.
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Typical aishwarya
Materials—the house & shop at the distant corner, the door of the house in one street, the door of the shop in the other. A child of about four going round the corner from the house to the shop. Two bamboo mats at the corner of the pavement. Aishwarya for the child not to go to the shop, but turn aside to the mats.
The child first turned the corner, took two paces, then stopped dead under the influence of the aishwarya, uncertain for a time whether to go on or return. Then it drew back to the corner & stayed there fronting the shop. After a while one of the mats was blown on to the road by the wind, but this was not observed by the child, as its eyes were turned elsewhere. (Contributory circumstance created by pressure of Aishwarya on Prakriti). It finally turned the corner & went some way to the house then paused & turned again in the direction of the mats, but without observing them. It was seen that it would go into the house, not [to] the mats.
Sent vyapti to suggest to the mind the idea of the mats. The vyapti had effect; the child observed the mats & began to get the idea that they were not in the right place. After a long hesitation it went on towards the house in obedience to the prior impulse & then, overcome by fresh aishwarya, turned, went to the mats & brought them one by one to the door of the house.
This movement is typical of the Tapas working against the obstacles of a tamasically resistant physical Prakriti.
It was followed by a fresh instance (kite on roof taking after some resistance an unusual movement & walking from its place to the edge of the parapet) intended to demonstrate that these movements are no coincidences, but the effect of the siddhis.
This demonstration, useless to the reason which has been convinced by thousands of successful experiments, was meant for some obscure elements in the physical brain and has had the result of extending the normal faith over the whole field of the Yoga and part of the Kriti—
Two questions now restrict the faith, 1ṣṭ, whether the siddhi .. will extend so far as to form matter without any physical operation
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(saundarya in teeth etc), 2d whether the kriti will actually be fulfilled in the form & to the extent suggested to the mind. There is always the third question of rapidity.
Thought in samadhi in the form of ritam perceiving & interpreting the vijnanamaya sense of all forms of thought-suggestion or speech-suggestion.
Jv. [Jalavisrishti] yesterday at 4. pm, this morning at 5 am. Pressure increased.
Siddhi
Samata & Tertiary dasya maintained; but the faith & Mahakali bhava are sometimes overlaid.
Rupa
Strong perfect rupa in antardrishta & bahirdarshi but not sufficiently in the sthula akasha.
St. Les Dieux—
Dream is now repeatedly of the nature of Vision except in the vividness of its forms; but the old incoherences still haunt it in a minor degree.
All forms of swapnasamadhi active, but the stability is still of the initial secondary stage—only dream is coherent & continuous.
Nevertheless swapnasamadhi in spite of apparent obstruction and suspension advances steadily towards organised perfection. Rupa is now showing a tendency to overleap the denial so long opposed to it. Vijnana & Tapas are active, but insufficiently organised. The vijnana chatusthaya is therefore on its way to equality with the first two chatusthayas.
The over-assertions of the tapomaya devatas have continued
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to falsify the ritam, with the result that they are no longer believed.
The denials of the inert devatas are no more entitled to credence than their correlative opposites.
Ritam & ritam alone has to be asserted, not its false interpretations.
Coherent dream is attempting to change its forms into the forms of swapnasamadhi.
A strong wave of asiddhi is acting in the kriti. The Dharma shows some signs of moving forward, but only in particulars.
Visrishti (jala) at 11 am & 11 pm as well as earlier in the morning. This breaks the twice a day rule.
V.V. Les Dieux.
The struggle continues with the powers governing the unprogressive mentality. They are forms of the Gods, which seek to maintain their hold on the consciousness even when the divine Reality is passing out of them. Their tyranny has to be dissolved, before the siddhi can advance.
1) The last revolt of the objectivity
2) belief in the affirmations.
3) intensity of the delight
4) Beauty
Kamananda is now much more persistent in its recurrence, though the persistency is most intense when seated, least when standing or walking. Absorption of the mind tends to cause its suspension.
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Today, a fresh advance begins, in vijnana, in sharira, in kriti. The first two chatusthayas are assured, except in the defect of faith.
The advance in the sharira & kriti will be at first less rapid than in the vijnana.
Today a marked improvement in the physical Ananda.
The ritam is reemerging in the satyam brihat, & is more powerful than before the eclipse of the sunlight, or rather its clouding.
Rupa is growing in strength, especially in the perception of forms in the Prana akasha. The other sukshma vishayas manifest rarely but with more intensity than formerly, except sparsha which is both intense & frequent, but limited in its forms, eg touch of water, fire, insects. In other forms it is yet remote or, if close, then subtle.
Tapas is still subject to the reinforced denial of the limiting devatas. It has always an effect, but seldom a complete success & sometimes is immediately overpowered by a contrary reaction.
The physical obstacle in the body is once more opposed to the sahitya & although it can no longer suspend, it retards & slightly obscures its activity.
The Tapas is once more beginning to act with power & effect, & this time it does not confuse the knowledge.
The conflict between the devatas & the Self has now taken its right form as a balance of force between the future godhead & the past, all taking place in the beginning of the Anandamaya & presided over by the Lilamaya Krishna.
The Bala Krishna will now emerge as the Master of the Yoga.
The difficulty that opposes this perfect development of the
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three affirmations will disappear like that which opposed the fullness of the first four.
Indriya Ananda (Sahaituka vishaya) is once again intense in all its parts, especially in the first developed, Taste. Hearing & Sight follow. If there is any defect it is in general touch, pranic, as affected by heat & cold or by keen touches of pain. But here also the jugupsa has diminished & titiksha is less necessary as the Ananda becomes more spontaneous.
Tivrananda is now sometimes both intense & continuous; all its touches have the character of intensity, but all have not yet attained to continuity in their recurrence.
Raudrananda is beginning to be easy & spontaneous, it has not yet much continuity in intensity, but that also is beginning.
Vishaya is yet a little obstructed, & vaidyuta.
Trikaldrishti has returned to its old movement; the opposition is now to exactitude of the ritam & to the perception of things where there is no object & therefore telepathic prevision or postvision has no sure point d'appui & has to work in the vast.
This working in the Vast is now beginning to manifest itself, sometimes with the object for a departing point, sometimes without an object. But it is still pursued by telepathic errors.
Certainty & exactitude in a luminous ritam will henceforth develop & possess the knowledge, justifying the spirit of affirmation. But there is yet a residue of justifiable denial to be converted into right affirmation.
Tapas will also proceed to overcome its difficulties.
Rupa will effect stability in the jagrat & greater stability in swapna. The Trailokyadrishti will break its limits.
A rapid finality in the Vijnana is intended.
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The threefold affirmation will be perfectly confirmed today. In fact, it has been immediately confirmed, only it has to be delivered from the asmarana.
Samata & dasya are now secure; faith has to be similar[l]y secured. The great increase in the Tapas has to be changed into definite mastery & extended to the sharira & the kriti. With mastery assured, faith & shakti will be able to act instead of remaining hedged within limits. It would have been perfectly possible to proceed with a limited faith & hampered shakti, but that has not been the will of the Master.
Aishwarya.
1) Arrival of garden money (foreseen by telepathy)
2) Increase of appreciation of J.C.B. [Jagadish Chandra Bose]
3) Readiness of Huerta to resign
4) Slight amelioration in position of Govt.
Otherwise adverse wave in Mexico & England continues.
Tapas.
In a continuous succession of tapatyas (vashita) all succeeded except some in which the object passed out of view before obeying the command. Those on stationary objects invariably succeeded, but with a resistance in almost all cases. The majority of tapatyas on moving objects now succeed. Therefore a difficult mastery has been founded.
It is notable that in some cases the object returned to its original station or intention after obedience. This is at once a proof of the power and a sign of limitation.
Exact obedience, or else almost exact, is now becoming common.
It is notable that the first impulse of the object or often the first movement of the object is to obey; but sooner or later resistance is applied which has varying degrees of persistence & effectuality. At present the persistence is common & strong.
Invariability of obedience, unresisting obedience & finality of obedience are the three wanting requisites. All depend on the
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removal of resistance, ie the mastery of the general Prakriti and the mastery of the subjectivity in all beings—
The Devatas are resisting once more the final elevation into the sunlight; but by this struggle they are confirming throughout the nature the ananda of battle and the right ananda of defeat as enjoyable in itself in the samata, but in the activity to be viewed & enjoyed in the light of a step towards victory. In reality the prakasha is there, but it is not yet evenly distributed & pervasive.
The equipment has begun; there will be enough for one year from this July onward for bare expenses. This step gained is only an initial step and the whole viewpoint will have to be changed before long. The means will be Brahminic, danagrahana, Vaisya, literary & commercial, & afterwards, Kshatriya. All these must be done on a large scale, but the Brahminic first. Of these things there is at present no apparent sign.
In swapnasamadhi clear but stationary rupas & scenes of great stability.
Abdul Baha, stable, repeatedly, the face only. "The time is coming" in Hindi.
In jagrat bahirdarshi the rupas are exceedingly vivid & have sometimes the first initial stability; only crude images have the longer stability. Reflected images are far more vivid & beautiful, whether of men or things, than their material counterparts.
Lipi kaushalya continues to manifest. Spontaneous stability is again difficult.
The progress in samadhi is gradual & step by step, not because it is difficult, but because of the immense mass of resistance opposed to it.
The attempts to prevent the triple affirmation are only temporarily successful as the price of great effort; the siddhi always reasserts itself.
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The final double affirmation is visibly preparing behind the obstinate denial opposed to it.
1) It is the egoistic faith that is to be dispelled.
2) It is the perfect light that is to dispel the egoistic faith in the gods in the intellectuality.
3) It is the intellectuality that is to accept delight of the ideality.
The egoistic faith now belongs to the devatas who oppose, not to the Jiva which accepts the entire mastery of Krishna. The shadow of their ego falls on the system, but even the system rejects it. That which was ego, is now only personality.
Vaidyuta & vishaya are now developed though not to the intensity of the three other forms. Vaidyuta occurs with full spontaneity.
Tivra is developing a prolonged & acute intensity of the after effect of the sparsha which continues for several seconds even when the touch is removed.
Full intensity of the kama is now occurring with entire spontaneity.
Vishaya also has now attained full spontaneity.
4) shortly faith
5) faith in the rapidity
6) entirety of the faith
7) faith in the entirety of the rapidity
(four stages)
8) joyful progression to the ideality (in the external swabhava)
9) in the intellectuality the delight.
Faith in the Yoga is gaining on those powers that resisted
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it; faith in the rapidity is almost accomplished, but it is not entire.
Also, there is faith in the kriti & saundarya, but no faith yet in their rapidity. The struggle must first finish in the sense of the siddhi. At present it is only in the physical Ananda that the siddhi is entirely victorious & the faith also entire. In the Arogya faith in the rapidity is yet feeble & in the utthapana. In the saundarya, it does not exist, only the possibility of rapidity is seen.
Tonight, as indicated in the lipi, there will be a fresh advance in the siddhi. Vijnana will organise itself and prepare the organisation of the samadhi.
Ananda will now progress from day to day both in the subjectivity & in the body.
10) dasyata
11) subjectivity of the dasyata
12) dasyata objectivity is still to be realised.
(That is the dasyabuddhi is almost perfect in its generality, but in the particular act it is not always intensely felt. Every tapatya must be felt as a dasatya).
Jalavisrishti twice.
V.V. सप्तरश्मिमनूनमग्निं पित्रोरुपस्थे ।
The organisation of Vijnana commenced last night and is proceeding rapidly. There is far from being perfect ritam, but a rapid arrangement & correction of all perceptions, reducing them to their right proportions & relations & in exquisitely minute telepathic perception. It is the final or determining perception that is still defective owing to the persistence of the hurried & overstressed nervous energies, which seize on some nervous will to fulfil & mistake it for the eventuality.
There is now a clear perception of the various levels of
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consciousness in the trailokya of Bhuh & their brihat consciousness; but not of the divine worlds.
Tapas increases in force, but is persistently obstructed in spite of an occasional freedom.
The obscuration of the sunlight is the cause. Always there must be the will for the illumination of the lower consciousness. Otherwise the devatas will persist in trying to perfect the Avidya apart from the Vidya. They accept, as a lipi yesterday indicated, the light in the intellectuality, but wish to use it in the manner of the intellectuality. Their method of purification is to raise darkness & dissipate it; this can lead to no finality—
1) dynasty
2) definitely against ideality (certain forces, now separated from the Intelligences)
3) 13
The attack is on the central Ananda in the subjectivity. It is already passing.
The obscuration is helping the dasatya to manifest; even when the movement seems to be dictated by other forces in the Prakriti, it is really impelled by the Master. Even when it seems to be indirect, it is really direct. The apparent intervention of the Devatas, is really an association.
Violent momentary attack of nirananda & revolt in the physical Prana.
The electric ananda is increasing in frequency & intensity.
It is suggested that certain customary tivras which had an undercurrent of discomfort, for the rest anandamaya will now be penetrated by the vishaya—
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This is in fact being done, both in the armpits & even in the neck.
Vishaya is, in fact, growing stronger everywhere, but manifests more in connection with other anandas than separately, except in the sahaituka. This is indeed its natural tendency, since it is the sense-ananda preeminently.
All the physical anandas are now established in spontaneity, frequency & intensity.
The violence of the attack made today coupled with the barrenness of its results shows that in the subjective field the Asiddhi has no longer any power. It is about to be driven from the subjective-objective, ie the Vijnana where its remaining power to obstruct has only an illusory strength, & its sole real field now is the sharira & the kriti. Even there it lives only by abnormal exaggeration & persistence of its vestiges.
Today, this will be clearly seen in the vijnana; not that it will yet be removed, but that there will be a definite commencement of the removal.
The Sahitya has been resumed; it will be pursued now steadily by the ordering of the activities & the denial of the physical tamas; from tomorrow.
This promise will be maintained in spite of the attempts of the Asiddhi to falsify it. At the same time there will be days of intermission & repose.
The asiddhi in the shape of obstruction still holds, yet the organisation of the vijnana proceeds.
Arogya.
Jala 3 times, 7 am, 2 pm, 12.30 am; but the last time not indispensable
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V.V. results.
The thought in the swapna samadhi now entirely arranges itself along with the Vani; it is satyam ritam although not always vijnanamaya in the vak. Dream continues to be coherent, but remains dream & the present personality persists. Lipi continues to grow in largeness of coherence.
It is not yet clear to the mind how there has been a definite commencement of the removal indicated yesterday. Telepathy of thought is becoming more manifest & the vijnana of knowledge is organising itself, but there does not seem to be any new departure.
On the contrary there is a distinct tendency for the Intelligence on a higher level of its secondary stage (sanu) to predominate, illuminated by vijnana, but always referring downwards, for the Mahasaraswati bhava to revive & replace or modify the Mahakali bhava & for the faith in rapidity to be replaced by the faith in a slow & gradual process. The persistence of these tendencies would mean the triumph of the old over the new & of the lower over the higher.
At the same time the vijnana proceeds with its organisation in knowledge, the telepathy is ever more comprehensive, telepathy of thought more & more justifies itself in spite of errors of reception, the sense of the triloka in Bhu becomes more & more ordinary & dominant. Tapas is attempting to change from the half-free, half-nervous method to a purer form of power; in the process its effectivity seems to have decreased or sometimes to be almost suspended. Rupa is still in the same condition of slow, arrested labour to advance.
Krishnadrishti
This also has descended to the perception of the Lilamaya in the Jiva which is in the divine Lilamaya & reflects Him, but not, except in special perception, identical with him. The Master is once more a little remote & the Manomaya Purusha half veils the Vijnanamaya. There is continual advance & progress but on the
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old planes at a higher level & not on the new planes which seemed to have been permanently gained for the siddhi.
It is not precisely asiddhi that has conquered, but for the time being, a lower form of siddhi.
The electric & other anandas grow constantly in intensity.
Jala twice 10 am & 10 pm.
Saundarya
The Will has shown its strength in the alteration of the lines of the foot & the figure more than anywhere else; it has definitely created first the deep pronounced curve of the sole, 2dly a comparatively slight but distinct under curve where formerly it was flat with the soil, 3dly—the commencement of curve of the outer edges of the feet formerly non-existent. So also the waist has been compressed & a tolerable figure created. But all this has been done by a slow pressure lasting over some two or three years. It proves the possibility of a conscious action by the Will on the formed body in the same sense as in natural Evolution; but the power is too slow & insufficient.
Sahitya resumed.
The two sortileges of the 12 & 13th are yet unfulfilled. Therefore none is added today.
There is still the adverse movement in the kriti; there are results of past aishwaryas which oppose the action of the present.
1) Approach to peace in Mexico by resignation of Huerta.
The gradual organisation of knowledge in the unillumined or half-illumined mentality continues.
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There is now the clear vision of the living atoms & also of the smaller creatures in the prana akasha.
Kamananda has begun to recur in samadhi.
Perfect rupa manifests in antardarshi but in the chidakasha & not in the chittakasha.
The obstacle to stability of clear images persists in the Akasha.
The wall of the Restrainers is beginning to break down again. Nor is it, as before, the wall of Vala shutting out the light, still less the veil of Vritra preventing the activities.
Anima Agni is now manifesting in all the seven planes of consciousness of the physical being with a reference back to the mental plane.
Persist in the will for perfection; give no consent to an imperfect fullness.
The persistence of ahaituka tivra increased greatly today, but the vishaya had somewhat receded from its prolonged movement.
Clear Rupa of all kinds becomes more & more frequent, but stability is unaccomplished.
Tapas, inhibited, showed some signs of recovery.
Veda—I. 4 two translations & Commentary.
Notes for Review.
Veda VIII. Some hymns studied.
Strong reaction; copious jala four times.
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उद् [घेदभि]7 श्रुतामघं वृषभं नरयापसं । अस्तारमेषि सूर्य—
Agni has all the seven rays & in this sense is not deficient, but he is not yet fully displayed. It is necessary that the Vijnana (Surya) should rise on the Mind which is now active & full in inspiration—
This is begun today. When completed, the "results" will also be complete.
The struggle now proceeding may be thus analysed.
1) The Restrainers seek in the Vijnana to negate entirely the effective Will, to prevent the Telepathy of thought from organising itself, to limit the Trikaldrishti to the passive reception of telepathic satyam.
2) Their aim is also to destroy the subjective Ananda of struggle & victory.
3) They wish to fix the siddhi in the gradual & mechanical process & prevent the divine Rapidity.
4) Their desire is to destroy entirely the active Faith.
In all these points they are, for the present, prevailing. Only the physical Ananda & the telepathic trikaldrishti are visibly & irresistibly advancing. The denial & apparent falsification of the truth of Script is part of their plan of operations.
The result is that the seven affirmations seem to be denied & equally the progress towards the ninth.
There need be no attempt to break up their success. It is that very success which will destroy them.
1) It is the efficacy of the telepathy that is destroying their operations. (Indra is srutámagha. He is also to be naryápas & so astára.)
2) dasatya intentional. (Success has been intentionally given to the Nidah in order that the dasatya may become more complete.
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Now the system is ready to accept the most contrary impulses in both mind & body as the working of Krishna through the powers of the swabhava & the sense of being the living yantra is being rendered absolute. The Tapas will not by this movement be impaired. The passive & the active tapas will be managed until they are reconciled in the full Mahakali-Mahasaraswati bhava.[)]
The tapasic element of the external Ego is still sulky & dissatisfied,—but the centre of the being is once more restored to the right activity, of affirmation, brihat, Ananda Brahman, prakashamaya tapas. Prema, kama, dasyalipsa, atmasamarpana are there perfect, so are the Brahmin & Vaishya qualities, but because the Kshatriya is not active, therefore they also are restrained. Nothing is wanting but that perfect faith over which the battle is now raging between siddhi & asiddhi. That is the nodus of finality in the first two chatusthayas.
The Krishna drishti is really established, but there is a thin semi-transparent veil, the remnants of the old littleness, tucchyena abhwapihita, not now tad ekam, but sa ekah. The three affirmations have reemerged from the battle strengthened & intensified.
It is less Krishna than Kali who is now manifest in all beings & things, but that is as it should be. Otherwise, the Krishnadarshana itself would be incomplete.
Aishwarya & Vashita are once again active; the fierce pressure on the object will not be repeated; but the spontaneous effectivity once established, it will become chanda & not saumya in its action.
The decisive trikaldrishti is again being organised.
Secret of the Veda. Veda VIII. Translation of Veda copied. Half translation of X. 129.
The rest of the siddhi is now a question of the greater or less rapidity & therefore of the greater or less work to be done.
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That again is a question not of Time, but of Tapas,—tapaso mahina.
Half July is over, & the great tide of success is not yet, in appearance, initiated except in the subjectivity. But really it is already beginning in the subjective objectivity.
There is now more frequent intensity of the kamananda while walking. The tivra grows always in force, generality & duration. The other anandas are more intermittent.
The vangmaya thought is already organised, but it seems to wait for the organisation of the decisive trikaldrishti and distant telepathy.
Jala 3 times. Pressure still heavy.
[Blank line in the manuscript]
The truth of yesterday's statement about the subjective objectivity is now becoming apparent. The organisation of telepathy at a distance, of rupa, of the higher effects of samadhi has begun.
Continued tivra in swapnasamadhi.
Freer movement of rupa in antardrishta.
The continuity of moving & stability of fixed rupa in swapnasamadhi has suddenly increased in duration.
Rupa in bahirdarshi is attempting to form stability & clearness.
Distant telepathy is active & is being continually justified.
Aishwarya & vashita, pure of effort, [are]8 now beginning to
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act effectively again, as well as ishita; the effectivity of the forceful tapas is still suspended.
The higher vijnana acts from time to time, but is not yet able to dispel the obscuration of the ideality by the intelligence.
1) The little ideality is to be replaced by the ideality of the great.
2) totality all together (of the vijnana)
3) suffering in the body.
4) scholastic intellectuality (to be replaced by intuition)
Raudra is now being applied to intense & prolonged continuities of what would formerly have been pain.
Vishaya & Vaidyuta ananda must now be brought up to the full body & intensity of the three others. Frequency & even spontaneity is not sufficient without intensity.
Rupa has to be finally delivered & samadhi perfected.
The sukshmavishayas have to be normalised & perfected
These three movements will complete the totality of the vijnana.
Rupa is already showing an initial activity of perfect developed forms in the bahirdrishta. Its stabilities are becoming more various within the limits of the crude—
The vishayas are again beginning to act. Touch is developing the long withheld human sparsha. The voice is not yet sthula & even the sukshma voice has for two or three days been silent except in samadhi.
Jala
4 times in the first half of the day. Reaction also in Purisha—
Secret of Veda
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V.V.
अहितेन चिदर्वता जीरदानुः सिषासति । प्रवाच्यमिन्द्र तत्त्व वीर्याणि करिष्यतो भद्रा इन्द्रस्य रातयः ।
Continuity & stability of moving & fixed combined and increased. Free reading of sentences of lipi in a deeper samadhi. Dream incoherent.
Therefore the perfection of rupa and samadhi is being steadily pursued.
The general contradiction of the vijnana & faith this morning, is only the weariness of the old secondary intelligence which stood in the way of the luminous vijnana.
It is now yielding again progressively to the vijnana. There is no need to prepare the primary luminous intelligence; that is always perfect and ready.
The vijnana is steadily preparing its finalities. There is finality of the vangmaya, finality of the vani, finality of the jnana, finality of the two scripts. Finality of trikaldrishti & telepathy, of tapas, of rupa & samadhi is begun, but there is the question of rapidity, of process, of time, ie whether process & time are necessary or whether the involved & concentrated processes cannot now prevail in the subjective objectivity.
After the obscuration the triple Affirmation has reemerged thrice as powerful as it was before the obscuration.
It is true that the knowledge does not work steadily, but is constantly overpowered by the reemergence of the inferior mentality.
These are evolutions necessary for the last stage of the vijnana and necessary even in the interests of the rapidity.
Vijnana—
Today excellent script with R. [Richard] & Madame R.9
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Dense & developed stable rupa appeared at night, but none were perfect; perfect rupas are still unstable.
The totality of the vijnana therefore advances, but is not yet in possession of the lower system or the physical akasha.
Jala 3 times.
The Secret of Veda, Commentary, copied and corrected.
Although the siddhi is advancing, the obstruction of the Nidah is still insisted upon, & the actuality of non result made a reason for denying progress.
The centre of the resistance is in the Kriti; for the body is slowly beginning to respond to the Will. In the environment, the denial of Tapas is once more beginning to break down, but immediate siddhi, invariable siddhi, siddhi without resistance is denied.
In the Tapas, a difference is made in the result according to the material movement in the physical ether. This distinction must be abolished. The physical ether must cease to be a dense obstacle to the thought that is will. It must entirely & spontaneously fulfil it.
Aishwarya-vashita are once more active, but as yet within the old limits & with a residue of the generally successful power of resistance which was formulated during the last few days.
The absence of ritam in the Power continues to disturb the ritam in the Knowledge. The Ananda of defeat is denied because it is not associated with the faith in ultimate victory. All these defects are reversions to old movements which mark the temporary success of the Asiddhi.
The battle is now to assert the necessity of Tapatya-siddhi even in the face of a strong adverse impulse & the power of regulating
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freely all movements of the object, free even from the necessity of the last impulse given by the Power itself.
Samadhi—
Movement towards organisation of swapnasamadhi. Rupas.
1) a girl with a Bengali book, title Kusumanjali in gold letters (jyotirmaya), the title clear & stable after waking
2) A Bengali with characteristic face & beard first expressing negation & then making namaskara.
Stable dense rupa, imperfect, is trying to manifest in the daylight.
The denial of finality in the samata of the physical mind, that is its continued response to touches forcibly imposed upon it from outside, is the constant triumph of the Asiddhi. It is evident how artificial, how little really penetrative are these touches, but they have no right to exist even in the semblance, & henceforth they will be steadily eliminated, by the elimination of the false tapas which is made their justification.
The real Tapas must continue & not yield to rajasik udasinata—
At present the Tapas is frequently successful even in continuous movements, but is not essentially more advanced than before the period of asiddhi.
The whole forces of the pure rational mind are striving their hardest to prevent the vijna[na]maya Assumption.
There must be a final desistence of the lower Tapas before there can be a desistence of the rational Mind.
Rupa—
The dense stable at night, but not so free as the night before.
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Dharma effective on R & Madame R, but more in mentality & prana than for illumination.
Analysis of Upanishad begun.
Steady recovery of vijnanamaya activity in the sense of the seven affirmations.
Vishayas occasionally active; rasagandha now active sometimes, but rarely in samadhi.
The total action of the Vijnana has now been realised in its first general effectualities; we may now cast an eye back on the period of partial Asiddhi.
The directing Vachah here were those of the 17ᵗʰ, 15ṭḥ, 13ṭḥ, 12ṭḥ, 9ᵗʰ & 10ṭḥ[,] 8ṭḥ & 6ᵗʰ July.
The 17ᵗʰ indicated the breaking of the forces that tended to wear away the results by the luminous Intelligence without use of the vehement nervous Tapas, ahitena chid arvatá, & the manifestation of the Anandamaya Vijnanamaya Brahman in the activities of the creature, with the consequent felicitous delights of the luminous energies as they prepare their great & full activities. This is precisely & to the letter what has been clearly commenced yesterday and is now accomplished. This was the great result promised yesterday.
The 15ṭḥ indicated the state of Indra of which the action prescribed on the 17ᵗʰ is the means. In the actual result the intelligence is full of the inspired action; but the revelatory is not yet entire. The strong effectivity of the light is now acting, but not yet manifest because it is arranging its method. It is getting rid of the violent nervous Tapas. Until that is done it cannot be Astara
The 13ṭḥ indicated that the period of results was now approaching, the total effectivity of the divine Power. This is becoming
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clear to the discrimination, Daksha, & through Daksha to the intellect.
But its fullness is dependent on that full sevenfold activity of Agni in the Purusha & Prakriti indicated on the 12ᵗʰ. That is begun, not completed.
The obstacle is that the gods cannot reveal themselves (9ᵗʰ & 10ṭḥ) because of the Nidah who take advantage of the lower forms of the gods to veil the higher forms.
Samata is the fundamental means by which the defects taken advantage of by the Censurers are to be removed. (8ᵗʰ).
The seven affirmations completed will be the sign of the perfect siddhi of the foundation, after which the divine action can manifest.
Brihat & satyam in swapnasamadhi. Firm & frequent combination of speech, form & action. Taste repeated, also tivrananda. Long stability is not yet active.
There is a quickening in antardarshi & very perfect crude figures as well as the beginning of quadrupeds etc; but there is not yet freedom; nor is there stability of the dense & developed rupas.
Frequency of spontaneous electric ananda and initial extension of the entirely spontaneous tivra.
Continued reaction. Tejas in both visrishtis. Jala four times.
V. [Vachas] चर्षणीधृतं मघवानमुक्थ्यमिन्द्रं गिरो बृहतीर[भ्य] नूषत—
This movement has already begun, but on a small scale.
What is now being done is to convert finally the thoughts of the trikaldrishti into vijnana & remove the tapasic suggestions, putting them in their place & depriving their miscalculations of all credence.
The finality of the trikaldrishti will be founded today.
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Afterwards the finalities of the rupa, samadhi, Tapas in their more perfect manifestations.
Brahmadarshan
The lowest power now possible is the Jnanam Brahma; but the normal vision is the second intensity of the Krishnadarshan. Jnanam with Ananda involved, Ananda without Krishna & the first intensity of the Krishnadarshana sometimes manifest, but are not static. The siddhi has rushed rapidly from the long-standing Sarvam & Sarvam Anantam through the Jnanam & leaped almost at once to the second intensity making the Ananda & the first intensity stepping stones lightly touched on only for a moment in the leaping. This is the concentrated method, with only a touch of the gradual left in it. The second intensity will now become the lowest power possible & the third intensity normal.
Sukshmagandha is repeatedly manifesting itself but is generally sadhara & cast in the habitual moulds.
The gods Agni, Indra, Vayu are, since yesterday, manifesting constantly sometimes in their divine & sometimes in their manasic parts. Occasionally two or three of them form one deity. Surya, Usha, the four and Brihaspati seem about to manifest. All the rest are behind
Trikaldrishti of reference & pure trikaldrishti are active, but the latter is not luminous.
Tapas usually acts to some extent, sometimes altogether, but is more often finally ineffective.
A rush of siddhi is now intended in Vijnana.
The asiddhi of the temperament (the Four) is being steadily reduced in its recurrent fullness & intensity. It is now not a denial, but a relaxation especially of the energy, less of the light, less still of the bhoga, (Aryama, Varuna, Bhaga). Love (Mitra) is not now denied, but is sometimes veiled or inactive. It is the tamas of blank passivity, not the positive tamas that now forms the asiddhi. The
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body recoils from the strain of the intensity, ie not the body itself, but its physical atmosphere.
Tapas is now acting more strongly & successfully, but against powerful resistance
There is now firm fixity in the finality of anandamaya vani & vijnanamaya thought of the inevitable word. The mere effectivity & adequacy have given place to an inspired inevitability with effectivity & adequacy as its prominent characteristics & illuminativeness as its atmosphere. This has been done by the concentrated method preparing the involved.
Vani is sometimes of the gods, sometimes of Krishna. There is external vani of others, but in all cases they are reduced to the terms of truth & Krishnahood. The gods are Krishna in his separate personalities.
Darshana
Now varies between an advanced second intensity & the third. The Jnanam Brahma, whenever it occurs, is immediately occupied by Krishna.
There is an immense extension of the satyam brihat by which all thoughts are seen as true & all forces & impulses as justified, useful & effective. At the same time things are seen not only in the terms of the physical universe, but in those of the nervous, mental & vijnanamaya & by implication in those of the three higher worlds.
All things are now sensed as Darshan by the indriyas & all sensations & thoughts as Krishna by the mind & the manasik buddhi. All events also, every thing is seen to be wisely & perfectly guided. It is the apocalypse in the triple world & especially in the triple heaven.
Sat, Chit & Ananda are separate in the material minds & because separate, their opposites are possible.
Every act is felt as a dasatya, or so perceived in self & others.
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The immediate rush of the siddhi has therefore taken place. But the earlier predictions are not, apparently, fulfilled. But these are preparing.
There is now a confused trikaldrishti representing the chaotic action of all the movements already realised including the referential & the pure. By this chaos dispelled, the luminous ritam will establish itself.
Strong obstacles to Kriti. A general sense of the material hopelessness of the ideal. Siddhi in vijnana, physical ananda etc is felt to be certain & probable in saundarya but not certain. The faith in Kriti is still insistent on proof in the actuality.
V सं पृच्छसे समराणः शुभानैर्वोचेस्तत्रो हरिवो यत्ते अस्मे—
That is the active effective side of the Divine Mind must be made manifest in the mental activities. The pure subjective illumination is already there. Therefore now the subjective-objectivity must be perfected & the sharira & kriti lifted beyond doubt & reproach.
1) subjectivity accepted.
2) Teneriffe (an often repeated lipi)
3) Younghusband (another)
4) Reality of God's existence demonstrated—
(the Brahman is already demonstrated & the gods. The omnipotent & omniscient God, not limited by laws, has yet to be practically proved).
5) finality of the subjectivity in objectivity
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6) God's ideality intense
7) College— (a frequent lipi)
N.B. 2. 3. 7 seem to be lipis of practical trikaldrishti in the kriti.
The ritam of the trikaldrishti was founded yesterday. Today it will be developed.
The second intensity of Krishnadarshana is already established fully as the normal perception; the third will now replace it.
The final normality of effective Tapas will today be established.
The second intensity is now so powerful that the first & the Ananda Brahman which sometimes manifest cannot persist except by a deliberate holding back of the normal perception. Jnanam Brahma appears by glimpses & disappears into Anandamaya.
The third intensity is now manifesting more frequently, but with a power of impersonality & formlessness which makes the man appear as a mask of God.
The other gods—up to the present Surya, Varuna, Usha, Bhaga, Aryaman, Mitra, Aranyani are manifest in their forms & activities. They have now been followed rapidly by the others; Prithivi revealing herself as Aditi, Rudra manifest in the chanda form of all the gods etc. But these manifestations are not so close or so dominant as those of Indra, Agni & Vayu. It is the Vedic gods who so manifest. The others were known before. The gods of other systems also reveal themselves in a grand general unity & diversity with the Vedic & Puranic deities. All are manifestations of the one Vishnu who is Krishna & as Krishna, Rudra & Brahmá.
This is the rapidly proceeding completion of the subjective siddhi which is now hampered only by the remnants of the old negations supported by the incompleteness of the subjective-objective siddhi.
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Here the trikaldrishti & the effective Will are manifesting together in a still hampered progress.
In the subjective Time is now recognised as an instrument of God, not an obstacle to fulfilment or a determining factor. In the other it is still a determining factor & therefore an obstacle to practical omnipotence,—a fetter willingly worn by God in the mind, imposed on God in the prana & body.
The third intensity is now established as the normal perception, with the personality. The impersonal form of it & the idea of the mask, which offered themselves as a necessary resting place for the siddhi, have been dispensed with in that character and now take their place among the past approximative perceptions which the exterior mentality after its fashion has a habit of emphasising with a temporary exclusiveness & therefore erecting as an obstacle to farther progress, thus increasing, if not creating, the despotism of Time.
The idea of the mask was due to an excessive separation of the form from the reality.
Tapas is now showing a marked effectivity, for the resistance is less invariable & less effective, but it persists.
The Tapas shows a tendency to extend again to the utthapana and to the kriti. In the former the pranic denial which has caused the long interruption is still powerful. In the latter the obstruction has spent its best power.
Necessarily the ritam in tapas & knowledge will not be complete today, but it is already persistently powerful & will become still more puissant.
The struggle of the Asiddhi, which is once more attacking, is to get rid of, if possible, or at least deny for a time the perfect result of the sixth chatusthaya in its subjective parts. For that result if pursued means first the perfect knowledge of character, feeling & thought, secondly, a perfect mastery.
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The struggle is vain; their best efforts are therefore transferred to the obstruction of the vijnana by insistence on the defects of the siddhi.
Darshana.
Self-manifestation of the Apsaras, & the Cherubim of the various spheres (Gundharvas, Venas) & the Seraphim (Angirasas & Bhrigus)
Telepathy is now becoming continually active & useful.
Rupa first of fish, then of cat, crude, in the Akasha; this is the triumph of the Will against the obstruction which has always fixed on the denial of the four-footed animal form except in the chitra, since the former rupasiddhi was destroyed or withdrawn. Both were sudden manifestations. The cat was followed by a squirrel, but this was not so clear, next by a horse.
In the morning in the antardarshi the sky of a luminous mental world with images of all kinds, gods etc, emerging momentarily out of a brilliant chaos of unformed figures. A farther sign that the earthy obstacle is about to give way.
Raudra in swapna samadhi
The affirmation of the Ishwara means the affirmation of an omniscient & omnipotent Mind & Power. It includes, therefore, these three affirmations—
(1) The fulfilment of the Kriti involving the use of a divine power & knowledge divinely displayed in human affairs, is possible to the Master of the Yoga, Yogeshwara Hari.
(2) As he does nothing in vain & is Premamaya, the fulfilment is inevitable.
(3) The fulfilment involves the use of the involved process, because that alone expresses His freedom & mastery over Nature & that alone is equal to the accomplishment of the Work in one or even in two or three generations.
Therefore these supplementary or explanatory Affirmations
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have to be made. The nine are all now established, have swadha & are sure to fulfil themselves automatically by the law of their own nature. To deny them is the whole effort of the Powers of Limitation.
The worlds of the vijnana & ananda & those of sat & tapas below the Janaloka have to manifest themselves & their activities. The trailokya is already manifest though not in its fullness.
Leave now the vijnana to grow in power & concentrate on the sharira & the kriti, so that they too may come to the requisite swadha, especially in utthapana & saundarya, in dharma, kriti & kama.
The action of the dharma is evident; the action of the kama is only held back because the time & the circumstances are not ready, but the power is there in the subjectivity. In the kriti the power has still to be established, because it does not yet prevail definitely.
There are movements which seem to indicate a final siddhi in parts of the Arogya, but they are almost immediately contradicted by the Nidah.
Repeated Vanis from the 6.7. purporting to indicate the Kriti.
What is now happening [is] that the Kriti & rapidity, its necessary condition, are being constantly affirmed by the Word & denied in the Fact.
In the Darshana even there is a struggle between the full affirmation in fact & the inferior affirmation supported by the Nidah who base upon the alleged unreadiness of the general Swabhava. The Anandamaya Purusha is the lowest affirmation having still a
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tendency to stability; the lower intensities tend always to [ ]10 pass into the third & highest, the Jnanam & Ananda Brahman into the Anandamaya Purusha.
The two affirmations which have now to be worked out perfectly are the development of the Ritam in the satyam brihat & the conquest of the obstruction of Time by the three supplementary Affirmations.
At present the Asiddhi possesses the field & strenuously denies their possibility.
The Asiddhi has once again shown itself a means of siddhi. It has corrected a false movement of the Tapas & the effective Aishwarya is once more in action.
Today the Ritam of the Trikaldrishti will farther develop, exiling more & more the exterior habit of false stress. Effective Tapas will advance but as yet slowly. Samadhi & rupa will also progress, but there will not yet be the rapid siddhi
An almost perfect ritam of both trikaldrishti & power is now repeatedly manifesting, with intervals or occasional admixture of a falsifying activity in the satyam brihat. Only the force of the light & power is saumya not chanda, manda not ashu.
The exterior nature is now progressively moulding itself to the perception of the Anandamaya Krishna & the triple affirmation & all the attempts of the Nidah to reverse the movement, only makes it more full & perfect. The Swarwatir Apah are pouring into it freely.
Today the Anandatattwa & the Anandamaya Shakti of the old jail-experience manifested in the visvadrishti.
The raudra & electric anandas now come less frequently, but more spontaneously.
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Effective Tapas was constantly active, but is not yet dominant.
Ritam of the trikaldrishti also increases, but is not yet perfect, nor sure of itself.
There was some more activity of brilliant rupa in the antardrishta, but for the rest the samadhi is held back & subjected to the tamasic nidra. Dream also does not advance.
Continued reaction. Utthapana fails to reestablish itself.
The Synthesis of Yoga.
Strong opposition to Dharma in R [Richard].
The opposition, apparently successful, covers a continual advance.
1) The tapasic trikaldrishti is beginning slowly to justify itself; it is no longer only the inert that is predominantly correct. It is only the egoistic tapas that fails.
2) The pressure of the Tapas is more continuous & more constantly effective. The resistance strong in appearance, is becoming more & more difficult
3) The telepathy is constantly justifying itself & veiled only by a slight film of error & uncertain placing.
4) The Ananda Atman is now firm in the place of the Jnana & the Krishnadarshan becomes continually more normal even in the external nature. If the identity of the Ananda Atman & Krishna is sometimes veiled, it is in order to admit of a more complex vision which is preparing.
5) This vision is now apparent. It is that of all the gods in man at one end & Krishna at the other.
6) The rupa, samadhi, the lokadrishti, vishaya continues to progress less definitely behind the mist of obstruction.
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7) The physical siddhi prepares its strength always. So too the Karma.
The progress of the siddhi is now taking place automatically, though with the will & the smarana as subordinate aids,—inevitably, though against a great resistance. In rupa & samadhi the progress is so much slower, that it is not marked, but its principle & method is the same; only the rapidity varies. It is this that is slowly being extended to sharira & [kriti]11 against a much more powerful resistance
There is as yet no apparent advance towards the effectual affirmation of the three supplementaries. It is their contradiction.
It is notable that the contradictions of the two first chatusthayas & the sixth are now only possible by a physical touch imposed with a tremendous force & slight effectivity. Even half of the fifth, Krishna-Kali is accomplished.
The obstacle offered by the mental forms of the gods & the remoteness of the Ishwara is a means for the full manifestation of the Lilamaya.
The full brilliant ritam jyotih is now sending down its massed rays to dispel the limitations imposed by the intellectual upon the divine mind. This is Surya—
In swapnasamadhi entire manifestation of vijnanamaya perceptive & vangmaya thought; it has only to be extended to the deepest layers of samadhi with sushupti of the mind and this also has been prepared.
Dense crude & developed crude as well as the preparations & first beginnings of dense & developed in the antardrishta. An attempt at free & profuse manifestation has had as yet only a crude & initial success for the crude forms & the preparations of the
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dense & developed. The latter in their perfection only appeared in the long established form of the reel of cotton.
In swapna samadhi, shabda, conversations etc are being organised.
Trikaldrishti is also beginning to enter into samadhi.
Although these movements are not yet developed, it is the beginning of the automatic rapidity in the whole vijnana.
The struggle between physical unwillingness (nir-utthapana) & the faculty of constant luminous work & activity is being resumed in the Sahitya.
Synthesis of Yoga.
V. यच्चित्रमप्न उषसो वहन्तीजानाय शशमानाय भद्रं । तत्रो मित्रो वरुणो मामहंतामदितिः सिन्धुः पृथिवी उत द्यौः ।—ie the rich & various activity which has only just begun to develop as the result of the samata & shakti chatusthayas & the Ananda of the Brahma chatusthaya. Varuna gives it greatness & expansion, Mitra intensity of love & delight, Earth & Heaven combine to formulate it, the cosmic consciousness & the universal ocean of substance supply that formulation with its field & materials.
The inconclusive result of the rupa extension has somewhat discouraged Prithivi, ie the inferior consciousness of the parthiva Akasha.
The activities of the luminous divine mind are now taking final possession of the thought & only need to take final possession of the trikaldrishti. The obstacle there is the sense of uncertainty born of deficiency. There is no other obstacle.
A greater firmness of continuity (rupa & action) in the swapnasamadhi, but not yet a greater continuity.
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There is today an appearance of Asiddhi; the physical tamas weighs on the system without absolutely possessing it; for work is possible & easy in spite of the obstruction, but the physical brain does not take its proper share in it or the physical prana in its enjoyment. These are conditions & influences on the body which have to be extruded in order that the work may be well done & rapidly done.
Particular perception is now manifesting a great power of ritam which is of the nature of chit that is tapas, a perception that fulfils itself & is on the higher plane the cause of its fulfilment, Knowledge that is at the same time self-effective Will.
The prediction constantly made throughout the Yoga, which always seemed to be contradicted & turn into falsehood, that the tapasic perceptions & insistences, cause, as it seemed, of the greater part of error & failure, would eventually become true & justify themselves, is now being steadily & even rapidly fulfilled. Their anrita movements are being partly excluded, but much more corrected & justified & the ritam in them is revealing itself spontaneously & initially.
As a result the knowledge & tapas is ceasing to be a property of the dual mentality & is now plainly proceeding from a higher plane. The movements that are falsified come from a distance, horizontally.
Synthesis of Yoga—2d chapter finished. Rewriting of Secret of Veda begun
Opposition to the siddhi. Organisation of swapnasamadhi confused by restoration of chhayamaya, of the antardrishta & bahirdarshi by obstructions. Yesterday's siddhi of vijnana denied.
At the same time there was prophetic rupa in the samadhi confirmed this morning by the event.
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1) Pale orange & subdued blue—indicating the state of those immediately under the influence of the dharma.
2) Red with a rim of blueblack cloud resolving into a blueblack hand holding a red sun which becomes more & more brilliant till it appears like a burning fruit in the hand. Red = karma. blueblack = passivity of the spirituality by udasinata or samata. The blueblack hand is that of Kali, the Shakti; the red sun—the accomplished karma.
3) The Hansa in a pale illumination (state of B. [Bijoy]) All in antardarshi
1) daily intensity of the delight
2) telepathy.
3) twilight of the daityas
The prevalence of the lower intensities of the darshana is visibly working towards a more comprehensive organisation of the entire Krishnadarshana. The momentary prevalence of the Jnana Atman in the Ajnana form of the general Ego, has resulted in a perfect placing of the Ego & the greater strength of the Ananda Atman. With that there is a greater generality of the first intensity & a more powerful presentation of the third.
A strong telepathy also manifests, although the telepathy of thought is always obstructed & works in a lack of illumination.
These two movements are closely connected. It is the firm basing of the Jnanam Brahma which admits of a more & more complete telepathy.
The Anandatattwa is now very clear in its Powers behind all action & consciousness (in the Nríh & [Gnah]).12 There is a hesitation to manifest equally clearly the Sat & the Tapas
Animal forms (crude) now occur with a great richness in the
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Antardarshi & are beginning in the bahirdarshi, but the instability of the perfect forms has seized with an exaggerated force on the crude.
Life Divine. II commenced.
Kamananda has again become active after some days of weak & intermitted action.
Rupa in the akasha (jagrat) is now capable of single figures, groups, scenes, landscapes with figures & objects, human beings & occasionally animals, but it is either confused & indistinct or clear but momentary in its distinctness.
The transformation of the tapasic [perceptions]13 is still the main movement; & the transformation of the tapasic impulses has begun. The suggestion is that the aishwarya must wait for the perfection of the tapasic perceptions, but this is not the Will of the Master.
Enthusiastic faith (aveshamaya & anandamaya) in the guidance is independent of the mental Purusha, but he interferes with the faith in the details & therefore clouds the general faith.. This has to be mended.
Faith in every smallest detail of the guidance must be not only a belief, but a living knowledge always active. Such dull returns of physical depression as are still possible are due to this defect. Also to the perception of the continued interference of the Time deities and consequent denial of entire rapidity.
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There is faith in the rapidity and an entire faith for the comparative rapidity of the three first chatusthayas & the sixth, but not in the entire rapidity, ie the rapidity in the fourth & fifth & the rapid rapidity in all. There is simply a fluctuating belief that this entire rapidity will come.
Vashita is now very powerful, but has still to use some pranic pressure. It has to be liberated from this necessity & is being liberated, but slowly or with the lesser rapidity. Once it is done, aishwarya & ishita must share the perfection.
The opposition in the body does not seem to lessen; & although it is now more slack, it persists in the Kriti
The chanda ananda is opposed. Without the chanda Ananda nothing must be done—It is being brought into the use of the Tapas (Aishwarya & Ishita) & will be established in all action of the Vijnana.
Life Divine II
Await the impulse always. Care not for the result. The impulse is now towards the action of the Vijnanasiddhi. Accept that. When it changes, accept the change.
Today the rupa should take form.
There is a movement always, but not yet a conquering movement.
1) Telepathy—telepathy —fulfilled
2) battle in the vijnanasiddhi—fulfilled
3) 3½
4) 2½ (not yet approaching finality)
Samata now maintains itself with nothing worse than failings
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of self-confidence and movements of physical depression which cannot last. That chatusthaya then is accomplished.
The second needs only the most intense dasya and the faith in the entire rapidity to reach its highest expression in the subjectivity.
The third is the present field of progressive & automatic self-fulfilment.
The fourth is half in automatic progress, half in hampered & even concealed progress. This is the meaning of the lipi 3½
The fifth is only in its stage of preparation.
The sixth is complete, but as yet denied its full intensity.
The seventh is complete, except in the siddhi. Shuddhi, mukti, bhukti are complete; only they have not reached their last terms.
The fullness of the vijnana is the key to the perfect & rapid siddhi, & there especially the unhampered action of the power.
Strong force of asiddhi; refusal of light, cloud in brain, lassitude in the nervous powers of the body. Samata & dasatya etc endure. Krishnadarshana of the first intensity correcting strong jnanam Brahma which tries to cover the Ananda Brahma. The second & third intensity have more hold on the state of asiddhi than before. Tapas effective, but only, usually, after long resistance.
4) Tapas—
followed by fresh & stronger activity of the chit-tapas; but this is not luminous. It is however, powerfully active & there is knowledge, though not jyotirmaya knowledge.
5) Gita—Commentary on the Gita to be written
Life Divine II—Veda. Nirukta & Hymns to the Ribhus, the latter commenced today, the former yesterday.
6) Tapas—ie it will continue, in answer to a doubt in the mind.
7) telepathy. the telepathy of the trikaldrishti This is working along with the tapas.
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8) 2. earlier in the day & now— fulfilled.
9) 13. fulfilled.
Therefore the authority of the lipi in these matters is perfect. It is only the tapasic attempt to exaggerate its sense that veils the perfection.
Only in the objective world & in the distant future its authority has still to be vindicated.
Has begun to redevelop clear forms, but without stability.
All conditions imposed on the siddhi must be denied. The Tapas, however used, must be successful. It is true that the pranic force will be replaced by a higher movement, but not as a condition of siddhi. The Ishwarabhava must entirely develop.
The authority of the Vani & Trikaldrishti are increasing. They will soon be perfect.
The Tapas & Trikaldrishti are yet unharmonised, the fullness of the Tapas is awaited.
The obstinacy of the Bali element must now revive along with the growth of the Rakshasa. Equally, the lower forms, Pramatha, Pishacha, Gandharva, Yaksha, Charana, Pashu, must range themselves in their places & grow distinct yet one.
Since yesterday afternoon the second intensity has taken possession in place of the first & is itself preparing to give way to the third. Where the Jnanam Brahman of the Dwaitabhava does not interfere, it is general & very strong.
Faith etc
There is now a present enthusiastic faith in the details of the guidance which at once meets the physical touches of Asamata and
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destroys them. The strong physical depression & obscuration is now being overpowered.
Trikaldrishti & Tapas acted with great perfection & continuity, but are now working again within the resistance, attacking & overpowering it, but not entirely.
Rupa is manifesting clear & temporarily stable images of the three types in their lower crude expression; the quadruped has manifested clear, perfect & stable for two moments in the developed crude. The general force of the rupa has also increased.
Ananda is again active in all asanas. It can be interrupted, but not impaired. The reaction in Visrishti is lessening.
Kriti is now becoming more effective. It is trying to come up to the standard of the general tapas. Karma of sahitya (Veda etc) is trying to arrange itself & take its place, but except for Veda, this is still subjective, not yet manifested & materialised—
Physical siddhi must be progressively insisted on. First, the Arogya. This will not be done without farther struggles; but the Siddhi must begin to prevail.
Kriti must also be steadily insisted on. In Sahitya, Dharma & the Review; also in equipment & the beginnings of Kriti. Kama will follow.
Today Rupa & Samadhi must develop towards the effective totality of the Vijnana, Ananda recover continuity in intensity overcoming Asmarana.
After meals.
Three realisations to be fixed in a few minutes & recorded—
1) A strong & anandamaya perception of all action & thought in beings as action of Prakriti obeying & expressing the Purusha, Ishwara.
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2) Strong compulsion of dasatya in my own action.
3) Third intensity of Anandamaya Ishwara first in the Avidya part of all, then in the whole.
The rupa in antardrishta is now permanently capable of manifesting all forms. An initial movement towards stability of clearness & completeness in the Brihat began today.
Shabda is once more becoming active & sentences out of conversations past, present or future are heard in the waking state. The words are not always clearly separated & the shabda is sthula of sukshma or sukshma of sthula, not full sthula.
Conversations occur in swapnasamadhi, but except sometimes the last sentence or part of it are lost to the waking memory.
In bahirdarshi, there is as yet no clear advance beyond the morning, only a general tendency of advance & greater stability in all forms.
The kamananda is now again becoming continuous in its intensity and often without smarana. But it can still be withheld by force from outside.
Great vividness, activity and an elementary organisation of rupa in swapnasamadhi.
All is now in the third intensity, usually, except the ego, and, as a result of ego, sometimes the jnana consciousness which is still in the first & second intensities or goes back to the mere jnana Brahman.
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Physical energy, not yet perfect, has returned to the body & supports the impulse of sustained intensity in work.
Today to finish Life Divine II & commence completion of Secret of Veda.
The state of partial organisation continues.
Life Divine completed (II)
Analysis of I.U. [Isha Upanishad]—half finished.
Secret of Veda commenced (final copy)—
The day has been devoted chiefly to work. It has been promised that the rapidity shall be transferred or rather extended first to the completion of the first two chatusthayas & secondly to the vijnana—
V. यो रोहितौ वाजिनौ वाजिनीवान् त्रिभिः शतैः सचमानाव्दिष्ट । यूने समस्मै क्षितयो नमंतां श्रुतरथाय मरुतो दुवोया ।।
The three hundreds of the mind, prana & body, the two powers of Tapas. It is the Balaka Krishna who manifests in them in the car of the Inspiration; all the nervous thought-powers are to submit to him & do him service.
From yesterday the third intensity is firmly established, but the human personality is still in front, the divine behind & sometimes veiled by the human.
Faith
The swashakti is now manifest as a term of the Shakti of
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the Ishwara & enthusiastic faith in it is established, subject to its entering into oneness with that which it represents.
Samata
There is ananda in asamata, duhkham & ahasyam. Hasyam has now to be eternised so that even this anandamaya asamata may disappear into a variation of positive Ananda.
Power is today puissantly manifest; only the mind is not single-minded in its application, but the playground of a complex activity of willings which are not all personal to the Adhara. Hence the element of ineffectivity. This arises from an insufficiency of knowledge. If the whole will of the Ishwara is seen in the Chit Tapas, there will then be invariably effective Will.
Trikaldrishti must know God's event & its time, place & process. Tapas will fulfil what trikaldrishti has seen. All, however, will not be foreseen, though all will be known.
The difficult[y] is now the organisation of the Vijnana,—for all the faculties do not act together. Telepathy, trikaldrishti, jnana, power, Samadhi must cooperate & not give place to each other or conflict with each other.
Nor must karma when it is being done, monopolise as yesterday the vijnana, so that the rest of the siddhi seems to be arrested.
Declaration of War known & the news foreseen for today, also the possibility—no more—of localisation.
Hasyam is fixed in the sense of the Ishwara's Lila. The physical touches have to be transformed into joy of the Lila.
Rapidity has now to work out in the vijnana & establish itself in the kriti & sharira.
Swapnasamadhi greatly increased in force & vividness; continuity of action is now well founded on a base of stability. The state of jagrat in swapna does not cause the vision to vanish. Lipi
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is attempting to compass brihat in the swapna, but the first result is the old incoherent combination.
In antardrishti there is obstruction, also in bahirdarshi.
Analysis of I.U (for Sept) completed—
Life Divine corrected.
The Power continues to act & the telepathy, but the decisive trikaldrishti & Power in exact detail are deficient.
Intensest third intensity except in the birds which were afterwards included in a minor force of the third intensity. Along with this manifestation full harmony of the suddha, chidghana, prema & kamanandas in the subjectivity.
In the rupa, vishayas, samadhi, physical ananda there is a slow, but solid advance. Rapidity has not yet firm hold of the vijnanachatusthaya—
Strong attack of asiddhi, but wholly ineffective except in the external touch, unenduring, & the obscuration or obstruction at one or two points only.
There are some indications, but more indications than accomplishments except in the restored thickness of the upper covering of hair. The regrowth of the hair all over the scalp has not yet become a dominant tendency & is still subject to doubt.
There is now a full affirmation of the Vijnana as a steadily advancing & entirely inevitable siddhi, but there is not the entire rapidity.
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In the body the sharira[siddhi] in all its members is now recognised by the Nidah to be inevitable, but its subjection to the gradual process is asserted & the extension of rapidity to it prevented.
The inevitability of the karma is not yet apparent; only the sahitya is being organised & the idea of organisation is at work in the dharma, but not yet in kriti & kama.
Rupa.
In jagrat, both antardarshi & bahirdarshi, dense crude & crude dense (stable) are well-established; the developed crude & dense & crude or dense developed also in the antardarshi, but these are not so firm or pronounced. Developed developed & dense developed have also occurred in the antardarshi. None of these forms are rich in matter or strong in substance, [but]14 some are exceedingly clear & perfect in form. The best forms are not yet stable.
The subjective is assured & in all but its final touches accomplished. The subjective-objective is formulated and progresses inevitably. The objective still awaits strong formulation & the inevitable pace of progress.
August for the objective.
September for the Karma.
Both are preparing, neither prepared.
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The work done in July is still incomplete, since even the samata & faith are capable of temporary and partial obscuration, although no longer of serious disturbance or actual eclipse. Hasya has to be strengthened and faith in sharira & kriti made imperturbable, so as to end this persistent imperfection.
Rapidity & complete organisation have to be brought into the vijnana.
Sharira has to be brought to the level of Vijnana.
Kriti has to be made effective.
The obstruction to the power has been restored and although when force is put out, it breaks down in almost every case, yet the resistance is obstinate, occasionally vehement, &, when the force is not put out, usually successful. The spontaneous effectivity of the Chit Tapas has been suspended. All this, however, is an appearance & not a reality.
It is the effort of the Dwayavins to divide the being into two forces of effectivity & ineffectivity & of the Limiters to identify the ineffectivity with the clairvoyant knowledge. It has been proved that this is only telepathic trikaldrishti & shows at most which force will prevail, if no other is applied.
Ananda of struggle & defeat has been suspended & the activity of the affirmations. Therefore August begins with successful Asiddhi. This occurs always & shows that the struggle still continues. As usual it is the intention of the opposing forces [ ]15 to show that the statement of the completion of the subjectivity is a falsehood. But all that has been said is, It is assured & all but the final touches accomplished. It
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has not been said that the results cannot be clouded or suspended.
There is still an excessive affirmation of result cast on the mind by the Tapasic powers of the intelligence.
Vijnana is not active in its own light, but only the mind in the borrowed & often deflected light of vijnana. It is therefore the worst asiddhi possible at this stage. An outer shell has been placed over the siddhi, through which however it is still entirely visible.
Reject the conditions of struggle imposed by the Dwayavins who are now replacing the Nidah as they replaced the Vritras & Atris. A little of the lower activities has been taken up by them, to be afterwards dropped.
It has been shown that the personal Power can prevail over the opposition & in its development must certainly become dominant. But it is the impersonal Power that has to prevail by taking possession of the hostile forces. It is for this reason that the gradual process is so prolonged & that even now the hampering of the full rapidity is permitted.
The Karma of Sahitya is being maintained, but too much in one groove. As soon as the October work is finished, a freer movement must be allowed, including Veda (Vamadeva), Poetry, Philology and a prose volume on Yoga. Essays on the Gita will also be begun.
There is no advance, only the struggle which shows continually that they cannot eventually prevail, but can obstruct & limit, to a certain extent cloud, to a less extent devour. But the last is an appearance rather than a fact. The clouding is also obstruction. Limitation is obstruction of new movement, clouding the obstruction of old for a time, devouring the actual impairing of what has been acquired. In this sense the clouding is a fact, but it is done by the Nidah, not the Vritras.
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The immediate struggle is almost over & the natural march of the siddhi is being resumed, a march not unhampered but gaining strength & richness from every opposition. The Ananda & Tapas have once more to be puissantly united & applied in their union to every activity.
The affirmations are once more being affirmed.
There is nothing as yet definite in the nature of an advance beyond the point already reached.
Instructions
Regularise the work of the Review, Sahitya and study of the Veda & philology
Commence the regular working of the Dharma.
Perceive & arrange the course of the Kriti.
These instructions, except the first, seem now impossible of fulfilment, but the Shakti must turn steadily towards their fulfilment.
From tomorrow the regularisation of the first element.
The variations between the vijnana & the unillumined mind continue. Ishita is frequently active.
Kriti Veda VI. 29 .. 38. (previously 39 .. 4 )16—Secret of Veda II finished.
The Nidah attempt to prevent the application of the true trikaldrishti by the old method of misused telepathy.
Today there will be a definite beginning of the end of this resistance.
Page 587
As yet there is no definite advance, only beginnings which may turn into something definite.
Kriti is successful only in details. Arogya is still successfully resisted.
There is an action of the decisive trikaldrishti, but it is not yet either exactness in time (except roughly & occasionally) or certainty in the use.
Effectivity of aishwarya is being constantly suspended & resumed.
There is a check in the progress of samadhi.
Veda VI 19 .. 21
The Sahitya is being steadily pursued but has not yet gathered sufficient force & rapidity.
The decisive, untelepathic trikaldrishti is now finally active & will not again be suspended; only its relations with the telepathic have to be reduced to the terms of the ritam.
Karma—Veda VI. 22 .. 26.
The Lipi 40 refers to the state of the Tapas effectivity which is now normal in this degree, ie effective but with resistance, slow success, often apparent unsuccess (being fulfilled afterwards or when the Tapas is not active or the attention elsewhere) or successful in wrong time, patra & circumstance. The higher degrees of the siddhi are held back or manifest only in detail.
The next step is to raise it to 50°.
Page 588
For the kriti all preconceived notions must be renounced; only the Sahitya is sure in its details.
Vedanta
1) The Life Divine (I.U [Isha Upanishad])
2) The Mind & its Master. (K.U [Kena Upanishad])
3) The Kingdom of Heaven. (T.U [Taittiriya Upanishad])
4) Heredity & Evolution. (A.U [Aitareya Upanishad])
5) The Realm of the Idea. (Vijnana)
6) The Play of God (Ananda)
7) The Triple Stair. (M.U [Mandukya Upanishad]).
These seven & two more
8) The Twelve Upanishads.
9) Vedanta & its Children.
In Veda—
1) The Secret of the Veda.
2) The Vedic Path of Truth.
3) The Gods of the Veda.
4) The Psychology of the Veda.
5) Vedic Terminology
6) The Origins of Aryan Speech.
7) The Rigveda (translated)
8) Vedic Legends.
9) The Aryan Religions.
In Poetry.
1) The Trilogy
2) Ilion
3) The Descent of Ahana & other Poems.
This is the programme, a vast one but realisable, like that of the Yoga.
Veda VI 27-28. 9-18. Translation X. 129.
ता शं च योश्र्च रुद्रस्य वश्मि—
Page 589
The progress is once more gradual, but there is progress. In order to justify themselves, the powers of Mahasaraswati are labouring to evolve more consciently & largely.
The struggle to carry forward Tapas to 50° has begun. There is now a mixed action of the two degrees 40° & 50°
40° when the result is brought about imperfectly or perfectly after a strong, obstinate but not dominant resistance.
50° when the result is brought about exactly after a brief & ineffectual resistance.
60° when the result is brought about instantaneously in spite of a slight internal resistance, but with all the resisting power behind in posse.
80° when the result is brought about instantaneously without resistance in spite of all the conditions of resistance being there
100° when the conditions of resistance are changed immediately into conditions of fulfilment.
The last three are powers of the Chit-Tapas, the others of divided Chit & Tapas.
Rupa-Samadhi has again to be carried forward.
Veda VI. 2-3. Work for the Review.
Renewal of activity in the samadhi.
The force of Asiddhi has now endured for a full week. Its power is still in limitation by the division into favourable & hostile forces. It is most active in kriti & in sharira.
Samata has stood the test, but not the faith in the rapidity or the faith in the kriti. These are entirely eclipsed.
Translation of Paroles Eternelles—L'Impensable Divin. Le
Page 590
Devenir Divin. Dieu en Tout.. Translation of Le Pourquoi des Mondes Chapter II commenced. Veda Select Hymns 3 commenced.
The body resists the impulse of indefatigable work which the Prana accepts & the Mind Powers support. As yet this struggle must continue. It is sure to end in success, but rapidity is not yet assured.
The power & thought are again working & overbearing the opposition.
Consequently, the faith also is reviving, but not yet in the kriti, nor entirely in the rapidity.
The decisive trikaldrishti is gaining in strength & frequency.
The communication of an exterior "vani" "England declares war" has proved accurate in time & in circumstance.
The indications of telepathy only go wrong when the false ideas of others are received as truths of fact. The adhar has no ideas of its own in these matters. The impression that it has, is a remnant of the old illusion.
No personal effort must be made to push forward the siddhi. That gives a handle to the Dwayavins.
It will be found that without effort everything arranges itself. The fight is only over the rapidity & over the method, but that battle must be fought out by the forces in the Prakriti.
The forward march will again begin—
The third intensity is now constant, but not invariable as the perception is frequently pushed back to the lower intensities. But it is only in particular cases. The attempt at a general lowering always fail[s], although it is aided by the strong perception of ego in the consciousness of persons & of indeterminate sat in things.
उव्दृषा रुक्ष ओषधीषु नूनोत् ।
ie the fiercer (chanda) energy in the physical Ananda.
Page 591
The remnants of physical habit of asamata are to be entirely removed by transformation into dasya—
Today, Translation & Vedic Hymn.
Growth of Vijnana
The dasyabuddhi & samata are now being strengthened & universalised both in the subjective & objective. For the latter to be absolute, it is necessary that there should be the utmost power of titiksha. Here the rapid concentrated & not the gradual method will be used, except in the titiksha of intense pain from external sparsha.
Both Vijnana and Ananda are already advancing.
The Karma of Sahitya must now be entirely regularised. Here also the rapid concentrated method will be used.
Afternoon.
There is now fixed and strong dasatya as well as dasyabuddhi. The faith in the Ishwara is once more firm; but the faith in the rapidity and in the kriti is as yet without food of sustenance.
In the thought the process of conversion of the non-luminous into the luminous continues.
In the ananda there is the process of conversion of subjective and objective discomfort into values of delight.
In the trikaldrishti the ritam continually increases and if not yet brihat in the active knowledge, is brihat in the passive and tends towards mahimá in the active.
The power increases in the mass of its force but is resisted in detail. In the end it more often prevails than fails. And it is now acquiring exactitude of result.
From tomorrow recovery of power in sharira and in kriti.
Veda [I.] 165-6—with Notes
Le Pourquoi des Mondes
Page 592
तत्रु वोचाम रभसाय जन्मने पूर्वं महित्वं वृषभस्य केतवे—
That is the old lost power with the new Light & Ananda.
The progress of the Vijnana & Power will be found inevitably rapid. The opposition now will be in kriti & sharira.
The rapid growth of the hair, although not yet prevailing in lowest stratum, is a second sign of rapid effectivity in saundarya. The first was the figure. The three that are effective, must be perfected—& the force extended to the features where chiefly the resistance is concentrated.
Utthapana will presently be resumed, the secondary,—the secondary is the key of the primary & tertiary.
The sharira has finally to be embraced in its entirety.
The vijnana is justifying itself always & the effective vyapti; the tapasic suggestions are now being converted into truths & the force of will is no longer a serious disturbing factor in the knowledge. It is active as a potential source of error, but the element of error is being constantly reduced.
There is a momentary resuscitation of the force of opposition in the vijnana & power, but until the opposition in the third chatusthaya is eliminated, such appearances are to be expected.
Ved [I.] 166-167 Notes.
Chapter II. L. P des M. [Le Pourquoi des Mondes] completed. also L'Essence Unique & Au Commencement in E.P. [Les Paroles Eternelles]
Attempt to push forward Rupa. Not as yet successful, although the vision is slightly strengthened.
Temporary obscuration of third intensity of Darshana. Mental vision is now more frequent.
Page 593
The advance is evident, but it is not yet dominant in Rupa-Samadhi or in Arogya.
Kamananda is now perfectly fixed in recurrence & in frequent continuity. It has intensity as well & is independent of asana, although to some extent influenced by old habit of asana. It is becoming independent of smarana, but that is not so apparent. It is more independent than it seems. The contrary notion is due to a false experiential logic in the mind, which lays too much stress on the defect and on a certain attempt of the exterior smarana to rush upon the ananda & claim it as its effect by a rapid self-association. Entire continuity is delayed by old memories in the body which help in keeping up the idea of inability of dharana and the habit of discontinuance.
The other physical anandas are more subject to these old memories and habits & too dependent on smarana. The one strong exception is the tivra, but only in certain parts of the body.
Telepathy of sensation, feeling, state of mind, vague thought, especially those connected with action, are now extremely strong and frequent. Even when veiled for a time they reassert themselves. Pure thought & precise thought are also received, but here there is a much greater difficulty for the discernment, & they usually come as ideas in the mind rather than as perceptions of another mind. Clear telepathy is still much dependent on sanyama & not so spontaneous as general telepathy.
Philology. An family (also an)
Veda [I.] 168 Notes (elaborate)
VI. 1. 3-9.
The scholastic is now begun in earnest, with order & the working of the intuitive perception & the intuitive reason. Nothing, except physical interference, can now oppose its steady completion. It is also working rapidly.
Page 594
The poetical faculty remains to be remanifested. That will be done afterwards, though not too long afterwards.
The force of Aiswarya in Kriti is evident in the action, but successfully opposed in the result
By the successful materialisation of further opposition, the apparent struggle has been brought back into the Vijnana. It must again be expelled.
The opposition works by preventing illumination; it must be expelled by insisting on illumination.
This opposition will disappear presently. It has no force of reality, but only an artificial & external pressure.
Although the movement towards the final exclusion of the physical touches of asamata has been temporarily defeated, it will gather greater force from its check.
The suspension of the full activity of lipi, is also due to the opposition, but it also prepares the spontaneous uninterrupted activity independent of smarana
The normal action of the Siddhi has recommenced.
Karma—Veda VI. 50 .. 59—
Telepathy justified in the German entrance into Liège. Aishwarya & Vyapti by this movement & by the French advance into Alsace..
Nevertheless the Kriti cannot be said to be much advanced.
There is again the activity of the trikaldrishti; when it acts, it is no longer fallible, as before. But it does not always act, or not always with full light and energy.
Page 595
Aishwarya is sometimes effective with the Chit-Tapas of the second intensity, sometimes effective by time, sometimes ineffective.
Nevertheless, it is becoming more & more powerful & pervasive after every check and even the Kriti in some of its sides, appears no longer quite impossible from the point of view of the rational intellect.
The Samaja seems impossible; and rapidity in the sharira denied, throwing a doubt on its completeness.
Activity of the siddhi throughout the day. Nothing final, except in details.
Karma—Veda V. 61.
VI 60-61.
Today there will be finalities.
What is being done, is the reduction of perceptions to their right value, the removal of over & understress. This is essential for the ritam. The trikaldrishti is already infallible, provided the telepathy does not disturb its valuations in the mind, mistaking forces for eventualities. All is satyam, all is not yet ritam.
This reduction will today be complete. Not that there will not be temporary disturbances.
At the same time there will be a rapid advance of the Aishwarya-vashita-ishita. This is already being prepared. Its present sign is the greater obstinacy and at the same time the greater weakness of the opposition. Its later sign will be the diminution to vanishing point of the factor of Time indicating the failure of the resistance. Its latest will be the disappearance of the deflections of circumstances.
At first limited in range the effectivity will be finally universalised.
Some advance will be made in Rupa-Samadhi
One finality yesterday was the irresistible reduction of all touches subjective or objective of discomfort or pain into terms
Page 596
of ananda. It is now only at the first touch that the subjective can present themselves as pain or discomfort; they are immediately afterwards converted into Ananda. The policy of conversion replaces the old method of exclusion, & is infinitely more effective.
Once more the Light & Ananda must dispel the twilight & the grey tint of the pale white serenity—nirananda shanti.
The record of lipi etc must be resumed.
1) Tapas
2) Limit of the delight is about to be destroyed.
3) Sylhet
4) Mülhausen French advantage. limit of the French German—advance
Of arms medial position, standing; strong defect of anima. Laghima & mahima strong. 16 minutes.
Raudrananda. All dull pain even long continued is now Ananda. Also all acute pain & acute discomfort not long continued, even those proper to disease. It is the continued acuteness beyond a certain degree that still needs to be converted.
The whole action of the triloka is now perceived habitually, and no longer only the nervous & physical worlds, in their activities, except that the activity of the highest heaven is still a little obscure; because that of the second reveals itself more in relation to the third, than in relation to the super-conscient realms.
For the ritam it is necessary that the Maharloka should also reveal itself.
Page 597
The reduction of perceptions to their right values proceeds .. In its type & general application the change is now fixed & final, but it sometimes fails in its particular application.
The force of effective Tapas is now very general. The extreme weakness of the opposition becomes more & more evident, but it has still a reserve of force which supports its obstinacy & which it is constantly expending in order to maintain itself.
In the swapna samadhi the firmness has increased in the continuity of action seen, but the continuity itself is rare. Momentary figures & scenes are still the rule. In jagrat the struggle continues without a definite victory on either side. Stable perfect rupa manifested twice, but in a distant akasha. The obstruction still reduces most stable forms to a blur or keeps perfect or clear forms to the state of instability varying from one to two or three moments.
German advance on Mülhausen & recoil of French—
Karma—V 1 notes .. 2-3. 5-6 read
VI. 62.
Selected Hymns. III
Long stability but of pale rupa, chhayamaya.
Better lipi in swapna samadhi.
Today more finalities.
1) Samata by farther & swifter conversion to Ananda.
2) Krishnadarshana.
3) Activity of lipi.
4) Vijnana in all parts.
Page 598
1) rupa telepathy telepathic trikaldrishti.
2) Saraswati in the Samadhi.
3) intense telepathy.
Obviously in the Samata the tendency to conversion is fixed. Only it must be swift, instantaneous and puissant in its intensity.
The Saraswati bhava must now subordinate its predominance. It forms the mould only, not the contents.
Aishwarya of the 50 degrees is now more frequently & easily active, & is no longer hampered by the telepathic trikaldrishti in its activity, nor always in its effect.
Krishnadarshana is no longer hampered by the perception of ego which is now seen merely as a formation in the universal personality.
Karma Ved—V. 4 .. 7. 30. 46 .. 63.
Arms, walking, medial, 30 minutes.
The Krishnadarshana is now fixed, but not at its highest intensity.
Everything is once more active in the swapna-samadhi, including symbolic rupa useful to the karma. Only the stability, continuity & coherency have to be perfected.
The rupa in jagrat is still imprisoned in the old grooves of the adri.
Today shows a distinct advance in the normality of trikaldrishti; but as yet the obstruction to the direct luminousness of the thought perceptions is maintained and the powers of jnana that are ready await the removal of this obstruction for their full activity.
Page 599
Life has been preparing all this time. Today it begins with the publication of the Review and the continued stream of subscribers.
However limited at present the success and the effectivity of the Tapas, it has been proved beyond doubt effective and is becoming regularly effective; always as a force among others, sometimes, in varying degrees, as the effective force. So much has been gained[,] no more.
The organisation of the vijnana is now possible, because there is not only the abundance, the vaja, not only the satyam & brihat—although both of these are capable of improvement,—but also the basis of faith & samata. Not yet faith in the kriti or the sharira to the extent needed, but faith in the powers that are at work as real powers & the aim as their real aim.
Whether that aim can be worked out by the evolution of the full power needed, has now to be seen. That is the work of 1914-15.
It is not necessary now to record every fluctuation of the siddhi,—only the definite results.
Organise vijnana.
Develop arogya, utthapana, saundarya.
Perfect ananda.
Become master in the karma, samrat as well as swarat.
Finalities for today in
Kalibhava
Organisation of Vijnana.
Krishna—(relation)
Karma—Veda V. 64-72.
The 15ṭḥ passed in a state of void and of passive receptivity.
The suggestion of the complete Kalibhava is now fixed; ie the
Page 600
form of the egoistic consciousness with a name attached to it is repelled whenever it throws its shadow on the central consciousness, & there is instead the conception of the ego as an ansha of Prakriti or a vibhuti serving as an instrument and slave of the Ishwara or Para Purusha.
Organisation of Vijnana is now definitely proceeding by the combination of Vani, vangmaya thought and perceptive jnana. All mental perceptions are being made luminous & the anritani of the trikaldrishti and telepathy steadily reduced to the luminous terms of the ritam. There is an incipient arrangement of ritam.
This carries with it a corresponding andha visvasa & bhakti for the Ishwara, with anandamaya submission, but not faith in particular kriti. Sense of responsibility is repelled and begins to disappear. Vak is being definitely renounced into the hands of the Ishwara. The demand for truth is disappearing in its remnants, also the idea that anything done can be wrong or have the wrong results.
The perception of Krishna everywhere and all as forms & names of his play is definitely & irrevocably established. Intensity of the perception with chanda ananda is being added to the fixity.
The relation with the internal Ishwara is being fixed in the system by the Vani & the Kalibhava. The perception of the internal Ishwara is intermittent.
The relation with the external Ishwara is now permanently fixed in the consciousness. But both internally & externally the perception of the Person is imperfect, intermittent in the internal, covered in the external by the perception of the Manomaya.
This defect has today to be corrected.
From today dates the perfection of the first seven Affirmations.
The swapna samadhi strives to organise itself, but is continually held back & its component parts dissociated. Nevertheless, every fresh struggle marks an advance.
Page 601
For some days the progressive [conversion]17 into the illuminated intelligence will continue; the organisation of the swapnasamadhi will proceed more slowly. It is only now in the jagrat samadhi that the obstruction prevents a sensible advance.
Karma Veda—V. 73-87. 31-32.
1) England is still hesitating to adventure its fleet.
2) perfect telepathy in the intelligence.
3) tapas telepathy trikaldrishti in the intelligence (have to be organised perfectly).
4) The German eagle is fluttering in the tempest (refers to a vision in swapna samadhi; two rocks high in heaven, at an incredible height, showing prana jagat; a narrow passage between. At outer mouth an eagle attempts to advance into the open, but is met by a violent wind which prevents its progress & is struggling against it.. Vanishing script, "German Eagle"; fixed script, 31.)
1) Before going out, the perception of the Ishwara will be settled in type, but not perfectly established, till afterwards.
2) Saundarya will yet be obstructed & only won after a prolonged struggle, which, however, may be shortened by irruption of a new force.
3) There will be interesting conversation tonight.
The Ishwara has manifested Himself subjectively & to the sukshmadrishti veiled in the Light and also in the darkness of the chhayamaya form; but chiefly in power & bhava.
No 3. fulfilled.
Strong perception of the Master of the Yoga as the divine Reality behind Indra with the thunders. This, however is not Indra,
Page 602
but the Lilamaya with Indra, Varuna, Aryaman & Surya united in him. Bhaga was perceived to enter into the presence. Rudra has preceded & will be taken up as soon as the Jehovah form is assimilated.
The Kriti is at last succeeding in a greater group of details. Aishwar[y]a has been fulfilled in
1) The defeat of the Germans & their recoil to Liège & Tongres.
2) The successful resistance of the forts of Liège.
3) The impending of a naval battle in the North Sea.
4) The French successes on the Lorraine frontier
5) The Russian successes on the Bug & Dniester.
6) The crossing by the Austrians of the Save & the Drina.
7) The purchase of the German cruisers by Turkey. (Ishita)?
8) A long-standing Ishita, powerful recently in the thought, in the autonomy of Poland.
9) The Socialist riots in Berlin.
It is only in Alsace that there has been a marked defeat of the Aishwarya; the Austrian repulse from Servia was a temporary defeat now mended.
So long, it was the Vashita alone that was really powerful; it has now been joined by the Aishwarya. The Ishita is still obstructed.
Today the Sahitya will be successfully resumed & brought in spite of opposition into its final stage of victorious activity; but not this morning, this afternoon
D. Bn [Deputy Bluysen] destroyed in the subjectivity, intelligence, temporarily delayed in the fulfilment.
There is now a double perception of the Iswara as the Anandamaya & as the Lord of Light & Power. The latter has to possess
Page 603
Rudra and be possessed by Krishna. Mitra & Bhaga are both seated in the luminous Deva. Only the Rudra assumption remains for the basis.
The third intensity is now well fixed & normal but not yet in entire possession.
The most untoward things are henceforth seen as important steps of fulfilment & the greatest anrita as pregnant of the greatest truths. But the habit of physical-subjective responses of asamata remains, like the habit of physical discomfort. They are turned or turn readily into an ananda of discomfort, but this is not sufficient. The element of discomfort & depression must be entirely eliminated.
Veda V. 33-45.
Selected Hymn. Commentary.
The Commentary must be completed tomorrow, and the Secret of the Veda and a fresh hymn begun.
There must be a complete detachment from the pranamaya feeling after the result, and ananda in all result & in all process. For this state a settled faith & light must be present. It is still possible for the mind to lapse back into the obscure physical consciousness.
The greater stability, with dimness, in swapnasamadhi continues and is increased—
1) Resumption of the French advance in Alsace.
2) Continued successes of the Allies.
Page 604
3) Inclusion of German & Austrian Poland in the Czar's ukase.
4) French attack on the Austrian fleet.
The Sahitya was resumed yesterday in the afternoon as indicated. It will be taken up again this morning, but not immediately.
At present, there is a stay in the progress of vijnana.
The third intensity is fixed in the Krishnadarshan and more prevalent, only in animals it is temporarily of the second intensity, owing to the non-assimilation of the ego. The universality is also nearer to fixity.
The intensity of the subjective Ananda has been for a time depressed & denied. It is now again brought forward. This is the Prab[h]ritha of the Veda. Intensity in the Indriya-Anandas, (sight etc) is easy; for it has long been established and can only be covered for a time, but can no longer be limited or, now, divided. The intensity of the purely subjective (manomaya & bauddha) Ananda will from today reach the same immunity. It is already there, but does not occupy always the surface of the chitta.
Vijnana is now again active, but the illumination & decisiveness continue to be resisted.
Selected Hymn. Commentary finished.
Veda III. 40 .. 52.
There is only, as yet, a nominal fulfilment of yesterday's script of the Karma. The Commentary & Hymn have to be corrected and recopied. The rest is postponed till tomorrow.
Commentary corrected and partly recopied.
Hymn corrected & copied. Veda V. 2. notes
Page 605
The energy is depressed & the illumination withheld in order to prepare a greater normality of the Vijnana in those tracts of chaitanya that are still insufficiently receptive.
Certain habitual activities which belong to the old order of things, are likewise being discouraged by this suspension.
The slow trickling in of subscriptions continues; the rapid stream has not yet begun.
In Samadhi the organisation is arrested & there is inactivity in rupa and even in lipi, although the latter can always be energised by attention.
The action of the Vijnana cannot be destroyed, it can only be suspended for a while with a lowering of its correctness, as soon as it revives, it recovers all its force & power of ritam.
तुविग्रीवो वृषभो वावृधानो अशत्रु अर्यः समजाति वेदः
The violence of the opposition to Arogya is now somewhat abating; but as yet there is no positive progress. The siddhi has, however, resisted strong tests & is slightly improved in its force.
The physical Ananda has been exposed to severe tests, but its stability & intensity remain unimpaired. Its permanent continuity is still successfully resisted.
The general force of primary utthapana remains. But here too there is no positive advance.
Saundarya after an attempt at advance is once more stationary—
Faith in the Yogasiddhi is now firmly settled; also Samata of the shanta order with sukham & hasyam firm, though subdued.
The denial of Kalibhava amounts only to a temporary obscuration,—the positive egoistic form of namarupa is no longer able to reassert itself.
The Krishnabhava also can, at most, be obscured for a time.
In the first two chatusthayas, half of the third, half of the
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fourth, half of the fifth & the sixth, arrest is possible, no longer diminution.
It is evident that the effectivity of the Tapas is stronger than before the eclipse, & also the sureness of the perceptions in the trikaldrishti.
It has now to be seen how swiftly this force can be extended.
Already the settled faith extends itself to eventual & general kriti as well as Yogasiddhi; & the anandamaya samata prepares to take the place of the shanta.
Sahasa is now assured, but has to unite with the kaushala.
The second stage of the third intensity in the Krishnadarshana is taking the place of the first.
Aishwarya-Vashita
1) The French march upon Strassburg
2) The entry into Colmar.
3) The commencement of activity in the North Sea.
Trikaldrishti
1) The British landing (Boulogne was not seen).
2) Death of Mme Petrus.
The third intensity is now confirmed although the bhedabuddhi still struggles to exclude it from the individual object.
Karma—The Secret of the Veda.
Veda VI 63-4-5 with notes.
71-73 read.
Dream of the old kind but attempting to transform itself. Chiefly, substance of the Pranajagat and its ideas.
It is now the tertiary dasya which is gathering strength to get
Page 607
rid of the shadow of the old Prakritic illusion of freedom in the adhara.
The Kalibhava also persists in strengthening itself and the third intensity of the Darshana.
The Dwayavins are being excluded by the perception of the One in all mutually opposing movements & of the harmony of means and end in that movement.
The ordinary mental perceptions even in trikaldrishti are becoming more & more correct.
The resistance to the activity of Premananda must be removed. There is no positive denial any longer of the universal Prema which manifests itself in the adverse movements & associates itself with anger, opposition etc turning them to rudrata pure. It is the effigies of the old indifference which has to be replaced by the udasina prema. For there must be three forms of the prema, rudra prema, mitra-prema & udasina prema. All the three must eventually unite into a trinity with one or other of its three faces uppermost at will. This prema must be ugra & chanda; but the saumatya will be always concealed in it as a basis.
All this must be done rapidly & even suddenly, not gradually & slowly.
But the chief work now must be the perfection of the vijnana; in the trikaldrishti first; for there it is only the remnants of false stress that have to be transformed into right stress.
At bottom it is the same in the tapas. The will of the Ishwara has to be known & the adhara made its instrument. Here it is the false stress of partiality that has to be transformed.
The rupa & samadhi are less easy to perfect. For there the Nidah have a long record of successful obstruction.
That must now be broken, but the whole of the vijnanasiddhi must now be done spontaneously without individual effort on the part of the adhara.
Lipi. Rupa etc
1) Tool.—marking the final perfection of the yantri-yantra bhava.
Page 608
2) Perfect sun of subdued tejas (antardarshi) marking approaching perfection of mentality (non-radiant).
3) Indication of the sense of chitra, Assyrian king seated, a type born or about to be born on earth. About to be born; the forerunners are born.
As yet the obstruction to Rupa & Samadhi remains intact, but a beginning has been made which will this time develop the brihat siddhi.
Karma—Veda VI. 66-67 notes.
Work for Review.
Stability of dim rupa greatly increased; begun in brilliant rupa.
As indicated yesterday, the telepathy (prakamya vyapti) is forming now towards perfection. Only the pure thought, without any indication, escapes the prakamya. It includes in its scope the subconscious & superconscious as well as the entirely conscious.
Strong blow on the elbow with resulting raudrananda continuous & varied.
There is no farther need for Will in the first two chatusthayas, nor in the Krishna Kali of the fifth, nor in the sixth.
There will be a daily progress in Rupa.
Samadhi—Rupa
The results of the night have been repeated & confirmed. Continuities also occur in the stability.
A fresh activity has begun in the antardarshi.
In the bahirdarshi perfect forms show a tendency to manifest, but there is no stability.
Page 609
Exactitude is not yet conquered, but it is not far off. Meanwhile telepathy of pure thought has to be developed.
Violent attack on the faith, samata & kriti. Faith in Yoga did not fail, but faith in the kriti was temporarily interrupted; there was depression, but sama ananda survived—
1) Eloignement of friendship & support.
2) Cloud with R [Richard]
3) Reverses in Kriti
Samadhi—at night. Great richness of rupa & scenes; continual stability of both; lipi, but not always connected; power of rupa even in antardarshi.
Shabda for some time has become occasionally active even in jagrat samadhi, but only when concentrated not in the diffusive samadhi.
Ved VI. 68-72 Notes.
Secret of the Veda.
The faith has righted itself, but remains vague & with doubt as a background. Recently doubt had receded to an observing distance, with a rattache[ment] in the mind.
Rupa & samadhi have begun to advance irresistibly & methodically. They must now be extended to the outermost waking consciousness.
Lipi etc
1) Intelligent type of the ideality at its least intensity
2) Lion force (inferior vani)
3) Type of the ideal intensity
4) Fortnightly effectivity
5) Rupa .. tapas intensified.
6) destiny questioned in the intellectuality (akasha)
7) destiny.
Page 610
Trikaldrishtis confirmed—
1) The entry of the Germans in Brussels
2) The French check in Lorraine
3) The stiffer resistance to the Russians on the Austro-German frontiers.
All these like the Servian victory are contradictions of the Aishwarya.
4) French action between Mülhausen & Alt-Breisach.
Shabda (human) is becoming active in the full jagrat, but as yet is insufficiently sthula. It will gain force during the day, as well as other activities of samadhi in the jagrat bahirdarshi.
The collapse of the obstruction in jagrat samadhi has commenced.
At the same time a stronger Tapas is being exercised on the Sharira & Kriti.
Karma Veda VI. Notes 73-74 & part of 75.
The siddhi must now push forward to fullness of the chatusthayas realised or progressing & the free progress & realisation of the chatusthayas still incomplete, the fourth & fifth.
Rapidity has to be strengthened & universalised.
The forces of asiddhi are attempting once more to utilise their immediate success in the kriti to recover lost ground in the other chatusthayas.
This attempt may be disregarded & the siddhi pursued tranquilly.
It is in the samadhi & the body that it must be pursued & in the kriti.
1) Perception of German advance justified.
2) Also, attack on Namur.
Strong activity of Rupa-Samadhi in swapna & jagrat. Great fertility of crude rupa in antardarshi & beginnings of the same
Page 611
freedom in bahirdarshi; strength of entirely sukshma rupa, sparsha etc (manasic) & perfection of images in the Chidakasha.
Sharira
Strong attack of roga (stomach) due to particular causes—
An empty day.
Karma—Work for Review.
In swapna samadhi continuity is now joined to stability & habitual; but neither are developed to their full extent. Organisation of shabda, rupa, action, sparsha together is proceeding.
In jagrat samadhi there has been a pause.
Trikaldrishti has been justified
(1) in the fall of Namur
(2) in the position of the Br. [British] expeditionary force
(3) in the French withdrawal from Lorraine
(4) in the battle engaged at Charlevoi.
(5) in the German non-reply to Japan
But Aishwarya only in the Russian advance.
Faith in the Kriti is now at a low ebb, & the direct relation with the Ishwara clouded.
Karma. Letter to Hindu18—
Kriti—
Subscribers have begun to come in again, but in insufficient quantity.
Trikaldrishtis successful.
1) Retreat of Allies to covering positions & British losses
Page 612
2) Repulse of German attack. (fulfilment of Aishwarya)
Organisation growing in swapna samadhi; but utility suspended—Antardarshi obstructed, & jagrat; but not, as before, entirely suspended.
In the afternoon lipi in swapna samadhi improved in coherence. But the rest of the organisation was hampered by a light but obstinate veil of tamasic nidra.
Sharira.
There are signs that the saundarya is being prepared in spite of the outer veil of asiddhi.
Work.
For the Review.
Activity of Script & organised Lipi, etc.
Samadhi ineffective at night owing to tamasic nidra.
Throughout the day, no definite advance.
At night samadhi more effective, but full activity not yet recovered.
Work
Vamadeva's Hymns begun.
In Kriti the Aishwarya works very slowly & not perfectly. It fluctuates & has periods of ineffectivity & strong, though not as yet fatal reverses.
Page 613
Record of 27ᵗʰ, not then noted—
1) perfected intellectuality in the ideality—a [antardarshi]
2) delight—a [antardarshi]
3) destiny is about to be shaped.—a [antardarshi]
4) it is the last budget of deficit—b sadh. [bahirdarshi sadhara]
5) French budget—b sadh. [bahirdarshi sadhara]
6) delight definitely established
7) delight agelong.
8) destiny Tuesday Ak. [Akasha]
9) deputy Bluysen Chi [Chitra]
10) Italy joined Ch.
11) It is intended to finish the opposition.
Arm bare to elbow loosely mantled from shoulder, mediaeval hat; old Flemish type of face & body.
a. cr. [antardarshi crude]
For some time subscribers have been coming in for the Review. All being well, the immediate demand for money can be met. But the obstruction is still strong.
Karma. Work for Review—
Veda V— translated.
The obstruction to the rapidity & attempt to throw back the Siddhi has been persistent for several days. As usual there is a half opaque veil over the finished parts of the siddhi and a suspension of the most recent successes in the rest.
Continued state of demi-light with obscurity incumbent & occasional coruscation of the Vijnana.
The Life Divine resumed.
Page 614
The last day of the month, which, like others, has been a disappointment, for that which it set out to fulfil, has not been fulfilled. The imperfection of Vijnana remains; there are still some occasional touches of Asamata; the faith in the Kriti is lacking except in a small & rudimentary form; the sharira is successfully obstructed; the Kriti is still a field of petty successes & large failures.
Advance there has been in the three first chatusthayas & the sixth, & the preparation of advance in the fourth & fifth. But real rapidity has yet to be evolved. What is done rapidly, is held back from its finality, even when it is not temporarily veiled or undone. The action of the Atris remains in its remnants, of Vritra in a partial veiling, of the Dwayavins & Nidahs in their practical power of division & obstruction.
Until these are removed & the false suggestions of the pranic & mental world corrected, there can be no effective general siddhi.
Karma Veda IV. 41 .. 49. 51 .. 57—
Life Divine.
Analysis of Isha Upanishad.
Siddhi.
The Samata has recovered its positive force.
Samadhi is slowly reinforcing its general tone, & in antardarshi there are brilliantly perfect, but fleeting rupas.
The force of satya gains always in pervasion & definiteness.
The Krishnadarshan, Ananda etc are recovering tone.
Analysis of Isha Upanishad
Veda IV. 33-40. 19.
The siddhi is still under a cloud of obstruction owing to the division of the knowledge & the division of the power.
All depends on the manifestation of the Maharloka.
Page 615
Analysis of Upanishad
Veda IV. 20.
A return to old forms of Samadhi, ie continuously moving pictures of places, but more coherent in the whole & stable in its parts.
Analysis of Isha Upanishad completed.
Life Divine recommenced.
आ धेनवः पयसा तूनर्यर्था अमर्धंतीरुप नो यंतु मध्वा महो राये बृहतीः सप्त विप्रो मयोभुवो जरिता जोहवीति ।
Trikaldrishtis realised.
1) Russian check & partial defeat in East Prussia
2) Their success against Austria.
3) Resumption of forward movement.
1) Sale of Review.
The effective activity of the seven forms of consciousness & the farther establishment of Ananda are predicted in the sortilege. The key is always the opening up of the Maharloka.
The figure of the Cavalier & horse, seen by M R [Madame Richard], the latter hesitating to take the leap from the brink of the precipice to the summit of the mountain, indicate the Soul pushing the Prana, which resists, to undertake the great leap,
1) internally, from the trailokya to the Parardha.
2) externally, from passivity to the supreme action.
Page 616
Both Cavalier & Horse are justified.
In the internality the leap will now be taken.
In the externality it is being prepared.
The vijnana is now active, admirably, within the surrounding mass of the mental movements, clarifying and converting them.
Karma—Hymn & Commentary.
The recent experience has shown that in proportion to the passivity of the mind, satya increases & converts itself into ritam. Extreme receptive passivity of the mind, increasing activity of the vijnana, this is the law, Tad vratam.
As for the Samadhi, that still prepares behind the veil & is obstructed in front. From time to time it manifests fragmentarily in front of the veil.
The power is enclogged & encumbered.
Therefore rapidity has not been accomplished, hampered progress continues..
1) Prakriti. Pradhana— Ch. [Chitra]
2) 13. (jyotirmaya lipi) Ant. [Antardarshi]
3) lipi .. figurative intelligence. Ak. [Akasha]
4) tonight— Sthap. [Sthapatya] (fulfilled).
5) destiny .. dynasty.
From the evening the recovery of the Siddhi activity began to be more pronounced.
There is a clear illumination in the Sahitya & Veda. The word is not always immediately the best. There will be some delay in this respect, owing to the imperfect receptivity of the brain, a part of which is still obscure and another admits fatigue. But, except when there is general obscuration, the Sruti acts in spite of all.
Power is again clearly & rapidly effective, although still resisted & in details & immediate movements with frequent success.
Samadhi (swapna) has suddenly moved forward. There was long continuation of the same rupa (a pool of water) with continuous movement in it & a long succession of images in the water, each
Page 617
distinct, lifelike & long-stable. There was also perfect continuity of consciousness. This was also notable as an example of dream perfectly changed into vision. All night there was a higher activity.
Antardrishta Samadhi is again being resumed with organisation of the samadhistha thought.
1) A bija of violet (ie active daya etc as opposed to green, dispassionate karma)
2) Destiny will steadily destroy the obstacles of the intellectuality .. (Ant. Lip. [Antardrishta Lipi] accompanied by a blur of bright light in the shape of an unformed sun, indicating that the obstacle arose from a confused but brilliant intellectual action transforming itself into an imperfect) ideality
3) Intellectuality in the ideality .. Ant.
(This is due to the necessity of first perfecting the intellectuality in the ideality ie intuition vivek before the higher ideality can be safely used.)
4) Images of girls seated or standing in a field—a sense of luminosity.—(Satyayuga).
5) A finely formed leaf (crude) with a stalk.
(Symbolic of the Earth that is preparing & of the physical universe as a leaf on the aswattha tree.)
The organisation of antardrishta has therefore not suffered by the eclipse. It has now to be completed.
Hymn. Commentary completed.
Secret of Veda recommenced.
Samadhi, active, but still ill-organised in swapna. There are more instances of dream-vision.
St. तेजोमयेनापिहितं स्वरूपं सत्यस्य विम्बेन सदा परं तु भानावसौ यः पुरुषोऽस्ति सोऽहं ज्ञेयं विभु ब्रह्म सदोंस्वरूपं
Page 618
Vijnana is now applying itself to particular trikaldrishti, showing the elements in perception of nervous force, of mental possibility and going back from these to the ideal Truth which figures itself out in the physical actuality.
Rupa has recovered its former activities, but does not yet progress—
Utthapana—of arms medial position 30 minutes. Sufficient laghima & mahima. Slight actual defect of anima, but considerable reaction afterwards in the superficial muscles.
Knowledge of all the seven worlds, in their action on Life here, is now active; but in the two higher it is not yet pervasive & organised as in the three lower.
There is as yet an imperfect harmony of the vijnana with the thought in others. This has manifested tonight. It has to be attained by dissolving the last ties of personal opinion.
Utthapana in the afternoon a failure except in the vertical position of the arms, recumbent, 30 minutes.
Jagrat Antardarshi more active, though always crude. A pillared pavilion with numbers of men & women in a balcony; a corresponding style of pleasure-boat (houseboat). A medallion, varnamay etc. All of the past cycles—
In swapna, visions of actuality; faces of living men or forms & their present mood & occupation (none known).
At night a great advance. Perfect figures came several times in the antardrishti, though not stable. Dream became perfectly coherent again & dream-vision increased & grew firmer. Images of actual known scenes came in the swapna-samadhi, as an assurance of reality. It remains only to unite scene & figure in a firm &
Page 619
stable continuity. Some of the dream visions were of the Pranajagat (Bhuvar.)
1) Sunlight— (fulfilled)
2) sublime trikaldrishti
3) false thought of inability (in body & mental mind)
4) Integral ishita-siddhi.
5) S. (blue, large in Akasha, not compact—spiritual faith well grounded, not distinct, but developed .. not yet intellectual faith)
6) reply to the faith in the intellectuality
7) delight in the ideality.
Symbolic Rupa
Chitra—
Blackbird displaces shadowy crow on slender twig (before, a brighter bird on a faery bough). The brighter bird is the pranamaya dream that seeks to realise itself. The blackbird, displacing the crow, is the first step of the realisation. That will be replaced by better forms & finally by the Bird first seen.
The twig—Earth.
The Bird—Humanity (vih, suparna).
It is noticeable in swapnasamadhi, that dream is pursued by associations of Ego, dream-vision free from them, but watched by intellect rather than ideality.
St इत्था हि सोम इन्मदे ब्रह्मा चकार वर्धनं । शविष्ठ वज़्रित्रोजसा पृथिव्या निः शशा अहिं अर्चत्रनु स्वराज्यं
Of arms, vertical position, walking 30 minutes. Laghima strong, but not dominant; mahima defective, but not insufficient; anima attacked; defect & after reaction pronounced, but with less hold & effectuality than on former occasions.
Page 620
In swapna lipi became extremely profuse, but for the most part incoherent.
In Jagrat the perfect rupas are becoming more frequent & less instable, but this is on the borders of the swapna, not in full jagrat.
In the jagrat there are signs of possible advance, rather than the advance itself.
Commentary copied & retouched.
Of arms, vertical, walking .. 46 minutes. Mahima & laghima stronger, defect of anima only felt for a time in the first half hour & then again in the additional 16 minutes. Immediate reaction strong. Chief defect in the loins.
Commentary completed
Devoted to Sahitya—
The Life Divine
Some progress in Swapnasamadhi. Spontaneous shabda in Jagrat.
The Life Divine.
Trikaldrishtis
1) Strong impression of great German reverse approaching
2) Idea of increasing Russian difficulties but eventual victory.
The brief period of preoccupation is now over & the steady forward progress has to be renewed.
The thought with a little attention now always assumes automatically the vijnanamaya form, is always satya & increasingly
Page 621
rita. If there is any serious defect of rita it is that which still persists in trikaldrishti & affects the jnana. The trikaldrishti & telepathy have now to go through their closing stages of organisation. The rest will be only extension.
Power is improving really, though not quite apparently. That is, the resistance even in kriti is becoming more & more difficult.
Sharira & Kriti move slowly & with a hampered progress.
Lipis of Sept. 8
1) 1½.
2) finality independent of the obstacles (Ak. [Akasha])
Lipi of 11th
1) Sudden in place of steady (Chitra)—
The conversion of ordinary into vijnanamaya thought, has now almost reached completion. The defect is still in the trikaldrishti. But it proceeds from the sluggishness of the physical system which requires the smarana to be ideally active.
Life Divine revised & completed.
Utthapana, of arms, vertical, walking, 1 hour. The strain from the past utthapana (defect of anima) remains & had a depressing effect on the Prana in the body. But there was no acute defect of anima except in the loins—only dull strain & some physical unwillingness, the latter not pronounced.
The trikaldrishti is proceeding towards the organisation of ritam in its telepathic parts. The pure trikaldrishti is not yet brihat.
1) Intensity of delight (to act again)
2) It is the lost flight (that men are seeking to recover)
Page 622
3) As it is a settled ideality (the knowledge part of the vijnana is assured) Ak
4) It is to oblige the physical ether (that pressure is put by the eye for the production of rupa) Ak
5) Physical energy is still requisite.
6) It is entirely requisite in the entirety of the siddhi Ak.
Strong attack on the Kriti. (Review work .. opposition; misunderstandings; stoppage of flow of subscribers).
Part of the asiddhi seems to be giving way.
Utthapana. The same half an hour. Strong resistance, at first acute, then dull but heavy.
There has been a remarkable display of effective vyapti (Lipi 3 days ago "effective telepathy") succeeding instantaneously in a number of cases & in mass.
Aishwarya continues to grow, effective vyapti is efficient, but ishita is defective. The three have to be united & fused, so as to represent the divine energy.
Certain trikaldrishti is growing in power
Fulfilled trikaldrishtis & vyaptis
1) The check to the Russian advance; preventing an immediate destruction of the Austrians.
2) Rumour of Francis Joseph's death
3) Russian check in East Prussia
The prevision of a German defeat has been fulfilled.
Spontaneous Kamananda has been resumed.
Page 623
Coherent lipi in swapnasamadhi.
The great German defeat satisfies at once trikaldrishti and aishwarya. Similarly, the Russian victory, in spite of great resistance for several days.
Utthapana, the same, for half hour. Strong, but dull defect of anima.
1) The retreating intellectualities insulting the defects of the ideality.
2) Tapas
3) D. (dasya)
Long continued intensity & recurrence of the Kamananda.
Aishwarya now usually acts in the end, but not always, nor perfectly. It tends to dominate the physical akasha, but not yet to possess it.
The effectuality is often rapid, but usually in isolated movements.
A large confused activity, again, preparatory of a more effective ideality.
Cessation of effectivity in success of the Review—
The same, one hour. Dull resistance present, but much slighter & more subdued than on the 15ṭḥ & 13ṭḥ
Page 624
There is a continuous struggle between the Siddhi & Asiddhi, the latter in all parts preventing finality of organisation, the former getting scattered advantages.
Utthapana of the legs, medial position, on the 15ᵗʰ, for 5 minutes with great difficulty, for 10 minutes on the 16ᵗʰ with greater. The old siddhi is entirely in abeyance.
यथा शार्याते अपिबः सुतस्य तव प्रणीती तव शूर शर्मत्राविवासंति कवयः सुयज्ञाः ।
The Ideal Intelligence drinking of the Ananda in its diffused & scattered form, is to lead the ideal perceptions perfected in their activity by the surrender to a peaceful & universalised realisation of the Light.
The same, 1½ hours; pressure small except at the end. Laghima & mahima increase with the length of the kriya; only anima loses & increases its defect.
Perfectly spontaneous lipis, perfectly stable in the akasha & composed of several words, have suddenly begun to appear. Some are varnamaya.
Other lipis are stable, but not quite distinct or not quite spontaneous in their emergence.
ओं यो वै श्रीरामः स भगवान् यश्च महेश्वरो भूभुर्वः स्वस्तस्मै वै नमो नमः
Swapnasamadhi improves in organisation especially in coherence of the lipi. Yesterday rasa, the most infrequent experience, was three times repeated.
Page 625
Heavy depression of unfaith continued from the last two days—
Lip
1) Folly of questioning .. not progressing
2) phosphor[esc]ence of telepathy
The vijnana is recovering its more accurate action.
नारायणेन रचिता श्रुतिमात्रोपजीविना अस्पष्टवाक्यपदानां सर्वोपनिषद् दीपिका ।।
This describes the process of luminous conversion now in progress. It has also several subordinate indications.
The same one hour. The pressure of defect of anima again very strong, but could not overpower the mahima.
The telepathic trikaldrishti has been thoroughly confirmed in every detail with regard to the war; even as to the cause of the German retreat; also their reinforcement & retrenchment; the line Laon, Noyon, Rheims; etc etc
Aishwarya has also been effective, but is still resisted.
1) Entirety of the trikaldrishti (Akasha)
obliged by the telepathy (chitra)
The Kriti tries to form, but the movements of the forces are extremely confused.
The cloud continues & prevents organised siddhi. There is progress but no definite & decided progress. Eg stable lipi is settled in the akash; the long continuity of scene in swapna samadhi is
Page 626
being slowly prepared; Tapas grows more powerful; the cosmic consciousness is settled.
The general intention seems to be to fix these & other siddhis in the obscurer parts of the consciousness so that they shall not be dependent on the play of the Vijnana.
The opposition to the siddhi is now greatest in great things; normally, it gives way easily in small ones; but chiefly in general effects, not in particular details.
St 1) Routine of Lesson.
St 2) The Rajas. Div.—ie the remnants of Rajas in the prakritic atoms of the intellect are being purified.
Continued movement firmly seen in swapna samadhi is now well-established, but not frequent; nor is it long continued.
Proof of the power of the Dharma (Yogasiddhi in others) is accumulating from various directions, and is evident in the immediate surroundings, but it is not yet sufficiently able to direct in details.
The preparation for Dharma & Kriti shows itself in the general working of the forces of Nature, but it is as yet only abhasa—
St You are not near me & I know full well
My heart has need of patience & control.
1) It is the late difficulties that are being gathered in [order]19 to be destroyed.—AK.
2) It is at once realised.—AK.
3) If it is realised, it is the truth—AK.
Page 627
German success in the North Sea.
St. But the idea— ie the Vijnana still awaits finality—
Today the organised Ananda unified in all its parts, is once more manifested. As usual, it is more complete than before the obscuration.
The completeness of the first two siddhis revives with it, as also of the affirmations.
Kamananda is once more attempting to possess the body, but the obstruction is still too strong for it to be permanent.
1) Count No (obstacle)
2) The Anglo-French Text.
The activity of the Vijnana is now reviving and has to be enforced without heed of the obstacles & unsuccesses. The second St. provides an example—the will to make the Review the A-F. text of a new dispensation, in spite of the immediate obstacles. It is understood that the text in Sanskrit and other chosen languages will come subsequently.
Roga still resists, clinging to the system; but with a less fixed force than formerly.
Kamananda is frequently estopped & smarana is generally needed.
The lassitude of the body is pronounced & persistent.
Page 628
220 Volume III. extant. (third chatusthaya)
1) A choice collection of sensational trials (ie to the samata & shakti)
1) Enthusiastic faith in the ideality
2) Fearful effects of the aishwarya
The same as before, an hour and eighteen minutes, interrupted. It was only at the end that the defect of anima became a little insistent, though never effective. Laghima strong; less need of mahima.
It appears, therefore, that in this utthapana the principle of the safety of past gains is applying itself. Formerly, after the suspension for some days the vertical utthapana of the arms could not be restored without a painful struggle.
The shabda (sukshma sthula) of the human voice has now become a normal action, free in swapnasamadhi, but needing concentration in jagrat.
St. In the abundance of strength he carries the impeller beyond.
Of the left leg, horizontal position, recumbent on side, 15 minutes—strong laghima to the end; defect of anima often strong, but ineffective. Voluntarily discontinued.
Of the arms, one hour—
Page 629
1) By intensity of the delight— (the other siddhis will be perfected)
Extreme intensity of the kamananda, but the body was unable to hold it.
Page 630
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