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'.
Routine
Lipi .. Rupa .. Samadhi ..
Trikaldrishti, telepathy, jnana + aishwarya-ishita .. vashita
Faith .. Ishwarabhava .. Abhayam .. Premakama.
Sukham. Hasyam. Shanti Samatá
Shariránanda .. Arogya .. Utthápaná
Details
These things have to be fulfilled; the lines represent their immediate strength. They have to be raised to the next superior strength—four lines representing consummation.
Shariránanda still needs the aid of the sankalpa, but not of the aishwarya. Arogya still needs the aid of the tapas; utthápana not only of tapas, but also of some tapasyá. Saundarya is still imprisoned in the Adri. This is the physical sadhana.
The samatá-chatusthaya is established, but allowed to be disturbed superficially. All that is needed is to get rid of the shadow of mangalámangala, siddhyasiddhi.
The shakti chatusthaya is defective in faith & force. Both depend on the growth of the vijnana in the actuality.
The vijnánachatusthaya is now the chief subject of the sádhana, strong in knowledge, growing towards strength in power, deficient in range of being. The first two must grow by abhyasa alone; lipi needs some abhyasa still, but is on the point of a greater perfection; rupa & samadhi still need some tapas & much abhyása.
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Third Chatusthaya
Now the necessary brihadbhava & satyam are there, only the ritam remains to be perfected. The condition demanded is a perfect passivity of the intellect.
Self-perfection of the trikaldrishti and telepathy; self-perfection of the lipi; development of rupa and samadhi.
General
The dasyabuddhi has become a little blurred. It must be restored to its former energy. At present, the aishwarya working in the intellect is fitfully effective & with a struggle, the aishwarya must come out of the ideality & act freely & without responsibility.. In this way & in no other the ideal powers will manifest themselves. More has yet to be done with the rupa and samadhi today.
Telepathy has now to be encouraged & indulged to the full; the brihadbhava must first be carried to its utmost present capacity.. Distant telepathies must be accepted and traced to their right source and place.
Trikaldrishti
The errors still made are due to the old imperfection of the mind seizing on a partial truth. The fear entertained is groundless.
Samata
The samata is now subjectively perfected except for vague occasional touches, but stronger in titiksha, udasinata, & nati than in rasah, pritih and ananda-bhoga. The rasah is there, however, & will today be well-established along with the pritih. It is indeed already established, but has to be rendered immune from adverse touches.
Bhukti
Sarvasaundaryabodha with the shuddhananda, chidghanánanda, ahaituka and prema anandas has been reestablished on a firmer basis. Only a few old sanskaras combat it and bring the mind
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down to the level of the old dualities. There will be a farther advance today, but the final immunity of the subjective bhukti from disturbance or adverse touch is still delayed
Ananda
Samatá .. bhukti .. Anandam Brahma. These are the three stages of the Ananda. The ananda in the Lilamaya had already been realised, the Ananda in the Brahman is now realised. It was there in an indeterminate perception before; now it is determinate.
Once more the Mahakali tapas, tejas & shakti have to be combined & harmonised with the samata, & also with the action of the third chatusthaya. It is clear that only after a somewhat prolonged struggle can the third chatusthaya be entirely effected. The resistance of the tamas in the objectivity is still too obstinate, too constantly reinforced to admit of an immediate conquest; nevertheless a greater rapidity is now possible.
The aham of the karta, jnata, bhoktá, bhartá has been dissolved in the outer swabhava; only the aham of the sakshi is left and that is on the point of dissolution. The difficulty is now once more transferred to the field of the siddhi in the third chatusthaya. The ishwarabháva and full faith & abhayam depend on the perception of the truth of the Adesha & the fullness & rapidity of its fulfilment. This will now be accomplished by the right ordering, the ritam of the knowledge and the power.
Third Chatusthaya.
Today the telepathy, trikaldrishti, aishwarya have to be finally reconciled, in type & in dominant action; but the full range & invariability of this typical & dominant action cannot yet manifest, without provoking a strong relapse.
Ahankara-Mukti-Siddhi
The aham karta is now replaced by the kartri brahma, so the aham jnata by the jnatri, the aham bhokta by the bhoktri, the aham bhartá by the bhartri, the aham sakshi by the sakshi brahma. What is left of the aham is a kendra of action, a kendra of knowledge, a kendra of vision, a kendra of enjoyment. In this kendra Kali receives
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the will of God, thinks it out in the idea, fulfils it in action, watches its fulfilment and sends up the bhoga to God, becoming herself the will, the action, the vision, the bhoga, the knowledge. The two have now to be harmonised, the Kalibhava & the Krishnabhava in the one Brahman. The dissolution of the sakshi aham into the sakshi Brahma has rendered this possible at last in its finality and completeness.
Faith Ishwarabhava. Abhayam. Premakáman This represents the immediate strength of the second chatusthaya as the result of the last two days' activity. The next superior strength has to be effected.
Sukham. Hasyam Shanti Samata
This represents the immediate strength of the first chatusthaya subjectively in all parts except the body. When it is completed in the body, then the quadruple line will be closed up & perfection secured.
Hasyam is increasing & will soon deserve the fourth line.
The Mahakali tapas is there in essence, but has to be tempered a little during the process of harmonisation of the two first chatusthayas.
Subjective shuddhi, mukti, bhukti are now, in a way, complete, but not yet fully perfected
Shuddhi Mukti Bhukti Siddhi
This is the state of the seventh chatusthaya.
The ritam in the jnana is now assured. It must spread to telepathy & trikaldrishti
In the Ananda (bhukti) the pure discomfort of harsh sounds & ugly faces etc is removed; smell, taste, touch are all come into line, taste a little forward & possessing a superior perfection; only pain beyond a certain degree is empty of the ananda, although even sharp pain leaves behind it ananda as its physical result. Strong & persistent touches of hot & cold also create discomfort. This is the defect of the bhukti which prevents the addition of the third line.
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Relapse
A tendency to relapse in the morning; impatience of non-result & slow process attempts again to manifest, in connection with the continued error of trikaldrishti.
Telepathy
The first necessity is to recognise unfalteringly that all intellectual suggestions, however void of support in the appearances of actuality, however contradicted by evidence are satyam,—prakamya or vyapti of actual intentions, tendencies, impulses etc in the world and connected with the objects or subjects in regard to which they occur to the mind. The next is to get rid of misplacement and assign these suggestions to their cause in fact. This has first to be done in the way of correction of error after the event, next, by correction of error before the event, last, by cessation of error & the immediate & essential right assignment and definition of the vyapti or the prakamya. At present, the movement is towards passing from the first to the second stage of the process.
Time-idea
The time idea is still obstructed and prevented from regulating itself. Today it has to break through the obstruction. The non-telepathic pure trikaldrishti has also to become more active.
Jnana
The jnana is now perfectly established in the intellect. All the thoughts are perceived to be true and are assigned, oftenest initially, but sometimes by a corrective movement to their right place & form. The corrective movement itself is not so much purgative of error as adjustive of an incomplete or crooked placement. As soon as this corrective movement ceases to be necessary, the jnana can be entirely lifted into the ideality and the fourth line, soon to be added to the jnana, invested with the sign of completion.
The telepathy now only needs to be given a fuller & quicker perception of the contents of the mind & intellect, in order to
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be complete. The prakamya-vyapti of the contents of the heart is returning; that of the intellect is being added.
Faith. Ishwarabhava. Abhayam. Premakama
Faith.
The present state of the second chatusthaya. The Ishwarabhava has temporarily gone back to its less developed stage. The faith is now strong in the Yoga siddhi and established as to its rapidity, but not with regard to the Adesh. The temporary setback in the Ishwarabhava is due to the inactivity of the Aishwarya. It will now rapidly develop to the third power along with the Abhayam & Premakama.
The discomfort of cold & heat is rapidly becoming ananda. The element of discomfort has to be eliminated. Pain alone will remain, then, as a negative element in the bhukti. The discomfort of roga is intermediary between pain & physical discomfort of the nervous system.
Dehasuddhi
In the physical siddhi, shuddhi of the body is almost complete. It consists of three parts, rasashuddhi, pranasuddhi, bhutasuddhi. The rasas are on the verge of complete purity; the panchapránas are withdrawing from their separateness into the state of differentiated activities of the mukhya prana,—that is their purity; but the movement is not yet completed. The pancha bhutas are also falling into line as movements & states of the akasha; but this last movement is still obstructed seriously. Its imperfection is the excuse for the continuance of roga in the processes of assimilation, as the panchaprana cannot work perfectly in the present state of the panchabhuta; that imperfection of the pranas is again the cause of excessive & defective action of the rasas, causing slight eruption on the skin & indeterminate tendencies of cough & cold. The two last are, however, on the verge of destruction. rasashuddhi panchaprana panchabhuta
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Amrita—
A clear distinction must now be made between the vidya-avidya-siddhi which is constituted by the seven chatusthayas & the higher Amrita in which all limitation is removed & Death, etc entirely cease. Only the first will in this life be entirely accomplished.
1ˢᵗ & 2ᵈ Ch.
Faith Iswarabhava Abhayam Premakama Hasyam
This is the condition now being established
Mukti Bhukti
Discomfort of sensation is now being brought forward in order to be removed. All the indriyas are now free as well as pure, only the manas, or sensational mind remains; it has yet priyam & apriyam in the sensation. As for the thought-mind, mangalam & amangalam, siddhi & asiddhi are now becoming for it two sides only of mangala & siddhi respectively. Failure is from God's standpoint siddhi, since it is intended to be brought about as a step to some surer, higher or more complete success.
Sraddha
Faith now exists in the Adesha siddhi, but is ill-informed as to measure & detail, & is only firm in the first four members of the adesha—political, religious, literary & social. The other four are only higher terms of the political & social or the first means. When this defect is removed faith will be complete, & only faith in all details of knowledge etc is needed to perfect the chatusthaya. The stage already outlined is now fulfilled of the faith, abhaya etc.
The farther development of the second chatusthaya, so far as it cannot come by its own force, depends now on the third & fourth chatusthayas. To these therefore the apramatta attention of the Shakti must be directed.
There is as yet no advance in the third & fourth chatusthayas. The obstruction there has concentrated itself. It will rapidly break down even in the rupa and the samadhi, not so soon in the saundarya.
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The mind need not always take an anticipatory part in the script. It is enough that it should receive and follow. At present the old habit of unintelligent pranic reception & suggestion has once more a dominant play in the outer swabhava. The vijnana in the trikaldrishti is apt to be quiescent.
Discomfort of sensation suddenly revived in a high degree takes possession of the annakosha, & the progress is for the rest of the day arrested except for a slight movement in telepathy & trikaldrishti & aishwarya.
A tendency to freer rupadrishti in the evening.
The overpowering siege of the sensational discomfort, which is evidently abnormal and brought forward for a particular purpose, still obsesses the sanjnána and tends to bring back the old tamasic bhava. In this attempt it has not been successful, except to suspend the Mahakali tapas and lower the tone of the faith. The system refuses to lose its hold on the samata shanti sukh hasya & therefore suffering is transferred from the subjective to the physical parts.
Today is to be a day of rapid progress in the third chatusthaya and the preparation of rapid progress in the fourth. The vijnana once active again, will clear out the anritam. It is from tomorrow, not today that the karma has to be resumed.
There is now a natural tendency to discover the sense & the actuality even of the most random thoughts, that wandering through the dishah, strike on the inner sravana. The telepathy increases constantly in range & success and commands confidence from the mentality.
The pranic suggestions, false as eventual actuality, are now entirely seen to be truths in actuality of force & tendency, and are finally accepted. It is true that their activity is puzzling to the mind which misinterprets, more often than not, the truth suggested. But the mind is now disciplined and will soon be able to receive the light of the vijnana perfectly, even in the outer swabhava where alone it has, now, any real activity.
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Arogya
The rasa & prana are now shuddha, though not siddha; the bhutas are however passing through a period of violent disturbance, marked chiefly by excess of tejas with a tendency of reaction from tejas to excessive vayu.
Rasa Prana Bhuta
Third Ch.
This record is now established in the satyam ritam, as is all script. The same authority must attach to lipi, telepathy, trikaldrishti. To the jnana it already attaches. First, lipi and telepathy. Both are recognised as satyam; right interpretation must confirm them in ritam.
do
The vani will be found to be already established in ritam not less than in satyam. The interpretation given by the mind has to be carefully watched and censured; hence the appearance of anritam.
The essential satyam is now well founded in all instruments of the knowledge; only the ritam of arrangement in time, place & circumstance remains to be effected, and afterwards the range widened. The fullness of the essential satyam contains and implies an essential ritam. The ritam of arrangement is a relational truth of things.
Second Ch.
The Mahakali tapas is once more active in the adhar and adverse result is no longer effective to disestablish its activity. With two days more of this progress the Ishwarabhava which alone is positively defective in the second chatusthaya will rise to the proper intensity.
There is a movement which has often been presaged, but never succeeded in locating itself; the movement of the higher rudra intensity of knowledge, action, ananda. Now that the Mahakali tapas is finally seated in the adhara, this loftier movement of the life & Yoga may with security establish its initial activities. Rapidity of
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the rest of the siddhi is an essential factor in the rudra movement. During the rest of the month the siddhi of this rudra tapatya must be the principal aim of the Shakti.
The movement of the siddhi now is more obstructed, the struggle more intense in the Akasha, because the conquest has been less thoroughly prepared. The later chatusthayas have been reserved for a swifter movement and a more powerful divine action. At present there is no sign of any new swiftness or power. The Mahakali Tapas is being farther strengthened and confirmed by the test of adverse experience.
Dakshina Maghoni, the discernment in its fullness, is now at work; it is evident that all the suggestions given to the mind are satyam & ritam; only the exact ritam of arrangement is still wanting. Time is apprehended confusedly by the intellectual parts, circumstance is ill-arranged, though beginning to be well divined.
Aishwarya-ishitá is at present effective by long pressure, not by an immediate movement; by struggle, not anarvá. It is this imperfection which the Shakti will presently remove. Also it is efficient in the general idea, in the gross, not in particular detail of time, place & circumstance. When this defect is removed, the Power will be perfect, like the Knowledge.
The karmasiddhi will now begin in sahitya, dharma, kriti, sri, not yet káma.
Sahitya—
Rig-Veda—reading only—
Vedanta—Isha Upanishad Commentary (The Life Divine), Brihad Aranyaka, translation.
Philology—Dictionary. Vowel Roots, Origins of Aryan Speech.
Poetry—Ilion, Eric, Idylls of Earth & Heaven.
Bhasha—Sanscrit, French, Bengali.
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Rupadrishti has advanced a stage in the stability with comparative clearness of certain forms of developed image.
The Saundarya-buddhi is recovering its universality. The main defect in rupa & lipi is the inability of the Akash to get rid of the long successful obstruction to a swift & forceful vividness. Everything else is gained, including the intelligibility, authority and spontaneity of lipi and rupa.
The tapas of action alternates with the tamas. The elimination of the tamas, both aprakasha and apravritti, has already begun.
This morning, trikaldrishti, power, rupa lipi.
This evening the same.
Dharma & Kriti have to advance with particular rapidity; first of all, only the necessary arrangements. There is a perfect guidance.
One thing has been omitted, the Sri. The routine of Sahitya, Dharma & Kriti have been fixed; the routine of Sri has also to be fixed. Routine is ritam & necessary for karma, only it must be ritam of the brihat, part of the infinite, not narrow & rigid, a flexible instrument, not a stiff & unpliant bondage.
The new movement of the Siddhi is strongly obstructed. The chief difficulty is not in the power, but in the final arrangement of the ritam. There are the relics of the old mental stress in the tapas & tapatya; there is the obstinacy of the habit of anritam in the physical akash. The ritam of knowledge has no longer to be separated from the ritam of power; each has to enforce or illumine the other.
From now forward the organisation of the ritam will proceed steadily on the basis of the satyam brihat with a determining superior faculty which will eliminate the anritam & exalt the intellectual movements into the ideality.
Physical Ananda, more & more obstructed and suppressed during the past few days, will now recover its activity. Health is still undergoing its ordeal, but it has surmounted the severer tests, and although still very defective, is reaching out again towards
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self-perfection. Its four main defects have all shown themselves in exaggerated sensations out of all proportion to the reality of the roga behind. This is always a sign of failing power & approaching exhaustion; for the hostile forces, conscious of the failure, gather up & exhaust in an illegitimate endeavour all the forces which, properly used, might last for a longer season than that actually allotted to them. The Maheshwari patience is still needed to support these tyrannies,—samata, dhairyam.
Mahakali tapas begins to break through the habitual restrictions of the Mahasaraswati bhava.
The second chatusthaya is still capable of check and thin cloudings, owing to the non-fulfilment of tapas and prakasha. But this defect does not belong to itself; it is a reflex action from the violently obstinate obstruction to the vijnana. The yuddhalipsa and ananda in check and obstruction must be perfected in order to overcome this reactionary tendency. They will henceforward be insisted upon till they are secure from attack.
The force of the vijnana is once more clouded, but it is only for a short time.
The doubt & inertia are in error, not the tejas and tapas. It is true that the siddhi is successfully obstructed in the three positive chatusthayas, but the obstruction is itself a means for a greater siddhi. The mere physical impact on the prana, giving an impression of doubt, discouragement or asamata, is of no essential importance for the mind refuses to receive the impression & even the psychical prana rejects it quickly. The one thing that still affects the mind is doubt. The faith in the Adesh and in the rapidity of the siddhi is now about to establish itself beyond serious clouding in the light of Surya. It will take a few days to eliminate the causes of doubt, but they will produce no effect when they come.
The knowledge is once more satyam brihat with a more untrammelled & well combined brihat & a nearer approach to the perfect ritam. Moreover the rapid use of the faculties for ritam has now commenced. Formerly, the rule was that the first perceptions were confused & wrong and a slow & deliberate sanyama on the
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object was necessary for the satyaprakasha. Now, though it is not yet the rule that the first perceptions should be the correct perceptions, yet that is the tendency established and it is more often the attempts of doubt to correct the first perceptions that go wrong.
The rapid effectuality of the tapas is being prepared.
Yuddhalipsa is well-established. Ananda in the check is still unable to take firm possession of the prana, but it is there in the rest of the system. Owing to its weakness in the prana, it comes oftener retrospectively after the event than simultaneously with the event.
The tendency of the ritam has already increased to a powerful extent; it is only combated by the doubt & the twilight false stress on a misapplied perception.
Physical siddhi will be strongly resumed from today.
The bodily samata has now reached, in prolonged exposure to strong heat, the fixed stage of udasinata and nati, the former predominating, with touches of discomfort which are met & expelled by the titiksha. The ananda of heat is not yet strong & firm like the ananda of cold. Long exposure to strong cold has yet to be tested.
The kamananda is once more only occasional, but the Shakti will now attempt the firm foundation of the panchavidha sharirananda—kama, vishaya, tivra, raudra & vaidyuta.
Lipi is in itself entirely perfect except in the immediate spontaneity of manifestation, but the old indistinct lipis, intelligible but not legible, continue to recur from the old force of habit in the material ákásha, a habit artificially maintained long after all real justification for it has ceased. With this exception all that has to be added is the free & varied play of the lipi unbroken by intervals of non-manifestation.
Ananda of defeat has been reestablished by the revival of the brihat activity of the Vijnána. It will not again be allowed to be broken. But it must be assimilated with the Mahakali tapas; it must be not the acquiescent ananda of Mahasaraswati, but the temporary acceptance of Mahakali who takes defeat only as a step on the way to victory & presses forward immediately to the siddhi and yashahprápti.
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There remains the removal of doubt and the physical depression habitually resulting from doubt.
The intensity of the physical dasyabuddhi has now revived without stimulation from the Aishwarya.
The positive samata of the sight is established in rasagrahana and bhoga of the bhukti; the ananda varies. Taste & sight are now well established and touch in all but strong painful touches or touches of persistent discomfort. The Bhoga of the ear is not yet perfect. Smell is well-established although still liable to be taken by surprise by the old sanskara. Ananda of the senses has now to develop perfectly. Sensation has also to perfect bhukti
The gunas of daya, naishturyam & krauryam are now well-developed; they have yet to be harmonised. The Pashu, Pishacha, Pramatha, Rakshasa have all now taken their seat; they have to be harmonised & subjected to the Deva-Asura who will give them the bali.
The Ananda of defeat is now right in temperament and well-established. The doubts of the Mahasaraswati vibhuti have not yet been set at rest; they persist and find their justification in the falterings of the siddhi and the continued success of the obstruction
The authority of the trikaldrishti and of the tapas are about to be finally established.
Ananda begun in all the vishayas, really deficient only in the sravana & in some sensations, but this difficulty will be removed this evening. The nirananda will only remain for a while in the swabhava environment.
The intellectual tapas in the trikaldrishti has still to be eliminated; it represents the old stress of desire and speculation and intellectual or pranic preference. Nevertheless, what has been suggested in the thought, will be found to be justified. In the next two or three days the vijnanasiddhi in all its parts will have arranged itself in the ritam.
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Vishayananda is firmly based. It has now to be developed out of its covering shell into the initial intensity. The shell is merely the mass of the old sanskara of ashubham and asundaram
Intelligent faith in the intellectuality is still doubtful of the Adesha and of the rapidity of the siddhi. The doubt has three foundations,—the non-development of akasha rupa etc, the slowness of the physical siddhi and its present impotence in arogya, saundarya and utthapana and the denial of the equipment and the outer shakti. Ideal faith seeks to establish itself without any wide basis in the intelligence, but sinks back every time into the perception of a double possibility.
Premananda reestablished on a basis of firm finality; only the shadow of the negative bhava, udasinata, affects its completeness, by denying it to men, especially of the strong Kali-type. On objects, children, animals, women etc it is fixed. The source of this denial is the old virakti with the mean & the sordid. This must now disappear.
The action of the vijnana in details must hereafter be recorded.
1) Yesterday's sortilege—promise of fulfilment of mental sankalpa
मनोमये चोदाह्रतो मंत्री मनसो ब्रह्मविज्ञानसाधनत्वात्
2) Today's—promise of fulfilment of third chatusthaya on the basis of the ananda.
तृतीयो भृगुवल्ल्यध्यायः समाप्तः
Ideal faith established, but without precision, the intellect consenting with the reservation of an adverse possibility, which, it considers, must be accepted in case of definite, strong & persistent amangalam. Full faith in eventual Yogasiddhi, but only a provisional faith in a relative rapidity.
3) द्विती[ये]यमंकनावृत्तिः Given at the time when the chitrarupa 3 was again manifesting after a long eclipse of inactivity.
Chitrarupa of groups, landscapes, human figures once more manifested freely as a result of aishwarya tapas. There is still some difficulty in forming of animals and isolated objects not being human figures. The old rare fixed perfection of Alipur jail is replaced by a great freedom & multiplicity with less fixity of the figures
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in some of the images & with a tendency of shifting & too rapid replacement of one chitra by another.
Faith has now to be established in the detail by the development of truth & effectuality.
The opposition to the firm continuity of the vijnana is the immediate obstacle to be overcome. This once done, the vijnana chatusthaya will of its own motion perfect itself rapidly.
The physical ananda is once more active in kama, vishaya, tivra & raudra sahaituka & ahaituka. The vaidyuta is still ill-established. Drishti in its five parts is now about to be organised
4) Drishti of the tejobhuta
5) Sparsha of sukshmajala.
Ananda is now established in all the vishayas, including sravana. The covering nirananda in the environing swabhava is not yet eliminated, but it is in itself insignificant in force.
There is a stronger obstruction to the permanent & continuous Brahmabodha.
Lipi—Ego ready. ie the divine Aham or chaitanyakendra is about to perfect itself.
All the five parts of the drishti are now active, although the sabda is still feeble. Vaidyuta ananda has confirmed itself in the vaidyuta.
Lipi—The arrangement of the lipi.
Since the prediction, the lipi has begun spontaneously to arrange itself in the akasha.
Power is now working out its results against a background of knowledge, not without resistance, but with increasing force. Telepathy is once more powerful and arranging its ritam. But both power & knowledge are still subject to confusion & ineffectiveness in the arrangement of exact time, place and circumstance. Only the large general results are secured & the main movements of things known. The knowledge (trikaldrishti & telepathy) is more advanced in power of detail than the Aishwarya.
The final transfer of intellectual activities to the ideality is now in rapid progress.
Rupa in akasha is once more manifesting successfully; all types of the three orders of image, crude, dense, developed, are
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manifesting, but still in low values & with one or two typical forms. The human form in the crude image is now beginning to manifest. Lifelike images also are reappearing but in flashes & without even a momentary stability. The animal form is now beginning to appear perfectly & more freely in the chitra, as also perfect forms of isolated objects.
The vijnana is not yet arranged, but being arranged.
Akasharupa appeared roughly, but clearly in the lifelike image, imperfectly against the background, amidst a very strong but confused activity of crude material.
Growth of Akasharupa
Slackening of the knowledge and opposition to the power.
The day was chiefly occupied in writing the seven chatusthayas.1
The progress of the third chatusthaya was slightly interrupted yesterday. The lipi 2½ refers immediately to the first two chatusthayas which are fulfilled, in spite of some imperfections in the second, and the third which is now half fulfilled. Today, the third chatusthaya will open out yet farther. (already fulfilled by 10.30 am).
There is a general attack, as usual, on the siddhis attained, which shows a few signs of success in the obstruction of the faith, knowledge and power, but is chiefly effective in the fourth and fifth chatusthayas.
The trikaldrishti is increasing in power and accuracy of circumstance, but still stumbles over the fixing of some of its perceptions and therefore suffers from uncertainty when, as often, the power of illumination is not sufficiently decisive.
Ritam of the aishwarya is preparing to arrange itself on a sounder base. The satyam of the tejas & tapas is now showing
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itself like the satyam of the prakasha,—a satyam not yet arranged; each output of power is shown to have its purpose & effect; but not always or even often the precise purpose & effect intended by the personal mind.
The satyam brihat & initial ritam of the Power is now established and active in type. The perfect knowledge & power have to be universalised, released from defect of detail & from attack & harmoniously combined. The first necessity is to increase its power over matter and over life. In the general play on the subject (oneself & others) it will soon perfect itself automatically.
Ananda remains firm, except in the sharirananda which is subject to much variation and interruption.
The application of the lipi 2½ to the sharirachatusthaya must now proceed. Ananda must be made permanent, arogya perfected & secured from attack, utthapana restored to its lost activity & effectiveness. Meanwhile the obstruction to saundarya must be steadily destroyed.
The touches on the second chatusthaya still continue, but have no power or permanence—except in the imperfection of the faith and the consequent quiescence of the Chandibhava—.
On the whole, the first chatusthaya is finally secure; the second & in the third jnana & prakamyavyapti are firm in spite of waverings & temporary eclipses, to a less extent the trikaldrishti; similarly the lipi; rupa and samadhi are secure in their beginnings but fitful in their activity. Subjective ananda is perfect, but for occasional half obscurations. The powers are perfect in type, uncertain in application.
No definite advance during the day
Trikaldrishti once more confused in ritam and full of falsely-applied prakamic suggestions. Opposition to the third chatusthaya strong & massive, possessing the akasha & successful usually wherever it applies itself. Ananda & samata attacked though not overborne. Faith in Yogasiddhi and in a relative rapidity reemerges
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always but is troubled with a strong uncertainty about the Adesha-siddhi
The truth of the prakamya has been signally proved, but the truth of the pure trikaldrishti remains yet to be perfectly proved.
The struggle over the trikaldrishti continues; the success of the pure trikaldrishti is now much more common, but still marred by the false suggestions of hostile agencies. Sahitya is for the time entirely discontinued. Rupa has fallen back into its crude conditions, only two or three habitual forms appearing with any perfection. Lifelike images have once more failed to establish themselves.
The whole of the past asiddhi is being now thrown violently on the system, but cannot keep its footing there or even establish a footing. The samata has at last been touched owing to a false use of rajasic tejas, but the touch could not produce its after effects in the system. All this is really occurring in the swabhava environment. Nov 20 to 23ᵈ may be taken as an adverse period of which this is the crowning movement. Although the resistance to the third chatusthaya will continue for a time, it will collapse and give place to a more rapid siddhi.
The apprehensions of immediate failure in the kriti are unfounded.
The struggle is over the absolute & detailed correctness of the various instruments of knowledge & effectuality of the instruments of Power. This struggle will not be over today. It will begin to decide itself in favour of the siddhi from this evening. The superficial restlessness, ashanti, vexation (there is no duhkha) are the old impure form of the rejection, the necessary rejection of an unjustifiably repeated & prolonged asiddhi & anrita.
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