Record of Yoga

17 - 19 October 1920

17 October 1920

Morning

Freedom of the inferior ideality. It is subject still to intrusions of the mental intuitivity from the environment mind, but these are compelled to see or to transform themselves. The stuff of mind in the physical conscience still contains unilluminated movements of obscure matter, but the pressure of the light on them is constant.

The lipi is the most perfect of the members of the vijnana, free in its action, free from the lower elements, established in the vijnana. T³ is now developing with a certain freedom in the lipi.

Thought and T³ in the thought are moving constantly to the same perfection. The action is free in concentration, but there are still the intrusive or untransformed elements of the physical mind. Except for this defect it is established in the first vijnana. The representative vijnana with all its three elements (representative, interpretative, imperative) is seeking to fix itself in the bodily consciousness of the Shakti in place of the revelatory + intuitive representative vijnana.

It takes possession of all but the head.

The obstruction still reigns in the rupa siddhi, vishaya, sharira, and the Tapas as yet can only diminish, but not overcome the obstruction. In Samadhi the basis has been laid, but sleep and dream continue.

Tapas is working for Arogya and physical Ananda, the latter well-prepared and only forcibly held away by the obstruction. The

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Asiddhi still holds in the utthapana and Saundarya.

The object telepathies are rapidly uplifted into the representative (logos) vijnana. There has long been an effort from below insisted on and aided from above; this is the immediate action from above, a solution of the difficulty by the involved process. It does not exclude a temporary return towards the inferior process.

Later.

There has been a rapid progress in the idealisation of the physical Ananda. There was some beginning of continuity, but it was ill established and collapsed in the evening.

The normal state of the physical consciousness is the revelatory; the descent to the intuitive occurs much more rarely than before and is not of long duration. Occasionally there is the representative vijnana.

No decisive progress in the rest, but a pressure on the habitual passive obstruction in rupa[,] vishaya and samadhi (lone fleeting tejomaya scene) and on the active opposition in the sharira. Progress is made, but as yet by short steps only.

18 October 1920

Preparation of progress in the rupa siddhi.

Sudden introduction of the highest representative ideality (logos vijnana), first into the physical system, then in the afternoon into the lipi, thought-speech, thought-perception, tapas, telepathy, trikaldrishti. This is the beginning of a definitive, decisive and rapid conversion that is still in process.

The change brought at first a resuscitation of old imperfections belonging to the inspirational vijnana of the intuitive mind and the intellectualities that hung about it, an attempt at invasion and a

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resuscitation of the principle of struggle. This however has been checked and is being ejected.

Descent during later part of the day.

19 October 1920

Arrangement of imperative vijnana begun on the lower levels of the ideal thought-powers.

Great extension and power of the logos vijnana in its highest action—thought, T², lipi. It is only beginning to convert largely the thought-speech into the mould of the logos.

The other forms survive as insistent remnants.

Three levels of the logos vijnana

1) Logistis—intuitive ideality of all kinds.

2) Logos reason. The lower representative idea, turned

(a) downwards to the logistis

(b) upwards to the logos vijnana.

N.B. The same downward and upward direction is possible for the logistis.

3) Logos vijnana.

The latter has to deal with three movements.

1) Actualities—representative

2) Potentialities (including and harmonising with the actualities, or separate.)

3) The imperatives of the infinite—absolute, imperative, identific.

The [?last] has to take possession of the other two and deliver them from contingent incertitudes.

This has been commenced, but has to be completed, before the consciousness can be taken into the srauta vijnana.

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