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'.
1) The vision (in Samadhi) of the Theosophical Path on the table, fulfilled next day. Suggestion of importance—fulfilled by solution of the Vedic Rishi-idea by example of Bodhi-sattwas in Japan.
2) The waking drishti of the cigarette on the table. Suggestion of certain fulfilment by exceptional means. Found on floor.
Anandam Brahma confirmed in its final generality.
Renewal of the Anandas all contained together in the Suddha.
Firm general definition of Karma.
First entirely spontaneous & prolonged intensity of Vaidyuta (yesterday).
Krishna Kali in all beings confirmed in its final generality—still obstructed in the animal. Afterwards extended to this field as well.
Kamananda made persistent (predicted during the last few days)
Telepathy justified in its general satyam and accepted—trikaldrishti in telepathy, but obstructed.
Beginnings of final organisation of knowledge parts of the Vijnana.
General prevalence of Aishwarya-Vashita, against resistance, after lapse of time. As yet, no general perfection in detail. The field is still limited.
Other Anandas continue to grow.
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Rupa etc still strives to emerge into distinctness, stability & variety.
Growth of the Kali permanence.
The second chatusthaya increases in power.
Tertiary dasya emphasised in action & thought.
3)1 Telepathic trikaldrishti of movements of the child in the opposite house.
Krishna-Kali now generalising itself at its lowest pitch. It alternates with the Anandam Brahma also at a low pitch, in the terms of the material Avidya. It is still as a rule more at the back of things than at the front.
The organisation of the Knowledge by illumination proceeds. Lipi & Rupa are included.
Lipi.
1) Build desolated Europe into a city of God.
2) Eyes in the splanchna. (the pranic sense).
Prakriti Purusha well established in the Ananda Brahman.
Kamananda obstructed yesterday but not entirely discontinued in the body. Strong pressure for the Ananda from the Sukshma. Continuous under adverse circumstances.
All the physical anandas have for the time being slackened in frequency.
Organisation of vijnana continues against steady obstruction.
Prolonged rupa-vishaya (crow flying about in sky), chhaya, but not merely image,—saprana image left in the ether. True rupa vishaya of insects & birds in the Akasha (Prana akasha) are now common, but not detailed.
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The Krishna Kali as the all containing one (An. Br [Anantam or Anandam Brahma]) & everything as its expression in the terms of Purusha Prakriti.
The Ishwara begins to take final possession.
Truth continues to grow in the trikaldrishti telepathy, effectivity in the power. Rupa advances, but is still seriously obstructed.
Krishna Kali in all, but not in the intensity.
An established sama-ananda in harmony with the ish, but not as yet with its full forceful activity.
The harmonising with the unequal reactions of the more forceful activity has begun—they are brought & taken up by the Ananda which has entered into them.
Trikaldrishti has suddenly increased enormously in truth, but it has still its basis in the telepathy, and subject to the stress of error.
The day is the close of one week of progress, steady and often rapid—
Samata
Universal samata has been finally confirmed and the reactions of asamata imposed from outside are now taken up by the Ananda.
In the body there are still movements & reactions of discomfort & nirananda, but these also are now being taken up. Even the pain of burning is pursued by the Ananda and generally accompanied by it. Bhukti is therefore on the point of accomplishment in generality. It remains to give it its destined intensity.
The reactions contradicting titiksha, nati, udasinata thus persist & are being purposely brought forward in order to be transformed. They can no longer prevail in their own kind.
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Shakti
There is also a generalisation of Shakti. Sraddha is now confirmed except in the Karma where it still fluctuates and is environed by doubt. The doubt is no longer absolute. Kalyanasraddha has increased in the chitta.
The growth of knowledge, Ananda Brahman & Krishna has firmly based the Samatachatusthaya. The growth of power, Krishna-Kali & Sraddha has prepared the final basis of the Shakti-chatusthaya; but the power is not yet sufficient to assure the full sraddha and devibhava (daivi prakriti).
Dasya is tertiary, but not always of the full intensity of its third tertiary form. D³ is established, but not , except as a frequent exception.
Brahman.
The generality of Sarvam Brahma, replaced by Sarvam Anantam, is now replaced by Sarvam Anantam Jnanam with the Anandam subdued but present in all the three. It is now in course of being replaced by the Krishna-darshana in the Jnanam Anandam; the Narayana-Vishnu Bhava persists, but as a past habit. The intensity of the Krishna-Narayana is now taking its place.
Karma.
Krishna-Kali bhava is growing to the point of the firm epiphany. Subjective kama is assured & the full subjective Ananda based on the Shuddha is present either in the subdued status or the intense movement. The oppositions of the subjective Vishaya-nirananda are being finally eliminated & exist only as external vibrations in the external mind. They are attended by the viparita
Ananda.
Karma yet awaits the full power. In intellectual (intuitive) work it is now only combated by the remnants of the physical resistance; but in all else it is still bound & to a certain extent afflicted.
Vijnana.
All its parts, except Aishwarya-traya & Samadhi are in the hands of the Master, directly. The instrumental usurpation persists, but is no longer effective.
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Telepathy is now mahat, except in thought-vyapti & thought-prakamya. Satyam is established, but ritam is still imperfect.
Trikaldrishti is now acquiring the satyam & has greatly improved in the ritam. The Chit-Tapas combination is beginning to prevail.
Aishwarya-traya & Samadhi have to be liberated in this month & essentially in its first week.
Sharira
All the physical Anandas are frequent & much more prolonged than ever before, but not yet permanent in continuity, only permanent in recurrence.
Vaidyuta (ahaituka) now manifests frequently, physical Vishaya ahaituka less frequently, but sahaituka is well-established.
Arogya grows in force, but has not yet expelled the habitual reactions.
Utthapana is suspended, but increases subjectively.
In Saundarya there is no appreciable advance.
The stress is now on Vijnana (especially trikaldrishti); it is growing in Aishwarya-traya and rupa. In the Sharira it is on Ananda & in a less degree on arogya; but it seeks to extend itself to the two deficient members.
Lipi
1) Yeast of bliss—yeast, that is the inchoate ferment
2) Yeast of life—yeast, that is the inchoate ferment
3) Yeast of trikaldrishti—yeast, that is the inchoate ferment
4) pragmatic telepathy
5) taste.
6) glad of bliss—ie the system & all its environment consenting to the Ananda. This is now done
7) glad of Ares in the force & struggle harmonised with the Ananda. This is now undertaken.
8) toil
9) [no notation]
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References
1) enimvero .. certainly, but indeed .. enisus .. eniteo. (as an event) enitesco (as a habit)—enitor, enixe, enixus—
—connected with lipi 8. and indicating the struggle & luminous emergence now transferred from the person to the environing Prakriti.
2) eno—confirming (1) from another stand-point & throwing light on Vedic images in the hymns to the Aswins (Kaksh[ivan]) read yesterday & today.
enodate. enodatio—confirming (1) from another stand-point & throwing light on Vedic images in the hymns to the Aswins (Kaksh[ivan]) read yesterday & today.
Lipi, rupa etc are now taking the pragmatic turn more decidedly; but this is not yet extended to the telepathy.
In the morning a general reduction to the lowest terms, with the object of taking up the apparent contradictions & turning them to siddhi.
Aishwarya traya increases in force & produces more rapid & exact results in the field of exercise, but is still subject to the obstruction & contradiction. In the karma it is still weak
Trikaldrishti grows in mahattwa of the satyam ritam, chiefly in its telepathic basis
1) In the infinity youth; (not yet in the finite).
The adverse movement continues throughout the day,—reactions which are not taken up by the Ananda, voices, thoughts, suggestions which are not taken up by the Ishwara nor proceed from him, absence normally of the Krishnadarshana replaced by the Saguna-Nirguna Brahman, impaired Ananda of the vishaya of sight, failing faith, absence of udasinata & nati etc. Trikaldrishti, aishwarya etc act, but are no longer dominant.
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Evening
The siddhi is now remanifesting, but with a residue of the Asiddhi. The main asiddhi is the reaction of Sushna Kayava, with the bhrista tavishi.
Lipi—1) Yeast of love
2) Yeast of difficulties (general ferment of the opposition still left opposing the progress).
1) Universal Prema is now becoming fixed & spontaneous, ie not needing the aid of the mind's attention to the object
The Rupa has been largely eclipsed for some time; it is now undergoing a fresh movement towards manifestation; but the obstruction is not yet conquered.
After a long struggle the covering consciousness has once more been removed & the Krishna Kali once more occupies all manifesting freely in all often with the intensity & directly, or else with the disguise of the form & mentality.
Vijnana strives to perfect itself; but is still pursued by the error of stress.
Dream is once more coherent & better organised.
Perfect organisation of lipi, thought & sukshma vak in jagrad antardrishta and swapnasamadhi.
The Kalikrishna darshana is now generalising itself more firmly.
In the health, the struggle continues. One long persistent roga is now in the last stage of dying recurrences. Another that threatened to be chronic (the eyes) is being successfully attacked at its roots. Feverish exhaustion attempts to recur daily, but is expelled after a
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short struggle; nevertheless it lingers in the environing akasha. Two only are still in the persistent stage of recurrence.
Reference
सखायः सं वः सम्यंमिषं—स्तोमयंच्ञाग्नये—वर्षिष्ठाय क्षितीनामूर्जो नप्त्रे सहस्वते ।
This is now beginning to manifest & attempting to generalise itself.
Organisation of the vijnana of knowledge proceeds.
The sense of the universe in myself and all energies & activities even the most adverse has been restored & is now constant.
Great extension of effective Vashita working in harmony with an almost perfect ritam of the telepathy & trikaldrishti.
Samadhi continues to organise itself. The things of the pranic & mental worlds are now distinguished, lipi & vak grow in coherence & organisation, there is a beginning of free rupa in the antardrishta.
Exact fulfilment in aishwarya vashita is again becoming frequent, but the deflecting resistance & to some extent the entire obstruction have still a power which though much diminished struggles to remain. The Shakti is now being led to apply itself with determination to the karma.
The सम्यक् ईष् was first brought forward in the morning; it is now established in the action. The Agni is being developed ऊर्जो नप्ता सहस्वान्
Rupa became active, but did not increase to the full point attained in the past.
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Rf. [Reference] Nulli visa cito decurrit tramite virgo—
There is no fresh advance, but only the yeast of what has been already accomplished combating the difficulties of farther progress. This difficulty of farther progress is a principle of retardation that has now to be destroyed as it is no longer useful for the purpose of [conservation].2 The shakti can now dispense with such aids.
The struggle over the unfinished parts of the vijnana continues. It has not advanced appreciably beyond yesterday's limit, but is obviously preparing an advance. Meanwhile the sama Ananda etc are being strengthened.
Strong discomfort is being given & constantly met with the assumption of the discomfort by the ananda.. It is not as yet entirely transmuted.
Faith in the Karma fluctuates, but is normally much stronger than before.
The Aishwarya-Vashita is less effective today, on the other hand the Trikaldrishti-telepathy increases.
Force of rupa increases, but slowly & against great obstruction.
Transitional character of opposition struggle (ie it is becoming more & more defensive).
No definite advance during the day.
Samadhi advances in all respects, but not yet victoriously.
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The Krishna Darshana after going through several fluctuations has added to the darshana of the Continent & constituent which are now sufficiently fixed & that of the inhabitant which fluctuates the darshana of the identical (atmaivabhud bhutani). It is when the inhabitant, continent[,] constituent & identical unite that there is the full intensity.
1) for yeast of bliss—(to confirm it entirely the samata is being tested)
2) yeast of pain (this is now being given to generalise the raudrananda).
3) for yeast of life.
Kamananda very intense for a time; now frequently recurrent, but usually subdued. The intensity, however, also recurs.
The Siddhi is now restored in the Aishwarya, although not yet in entire force.
This time the disturbance of the Samata by the Asiddhi has been slight & quite inconsiderable.
The Trikaldrishti progresses always in spite of apparent setbacks.
Kamananda grows slowly in force, as also Samadhi.
The fluctuations of the Vijnana chatusthaya continue, especially with regard to Aishwarya, rupa lipi and samadhi. This afternoon there is a general cloud of tamas.
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A day of advance, but not of decisive advance.
Telepathy has grown stronger & surer.
Trikaldrishti is restored almost entirely, aishwaryatraya partially..
Rupa advances, but does not yet break the barrier to stability.
Samadhi is depressed.
The work in process is chiefly a work of general basing.
भुवत्कण्वे वृषा द्युन्मी अहुतः क्रंददश्र्वो गविष्टिषु—
At first aishwarya traya depressed by the resistance, then it assumed for some time the upper hand compelling the result against direct resistance sometimes immediately & entirely, always at least partially in the end. This movement clearly reveals the fact that the physical Akasha-shakti is now on its defence maintaining its freedom with difficulty & no longer assured of its empire.
Since yesterday the organisation of the Vijnana has become normalised, 1. in script, 2, in vangmaya thought, 3 in vani (today) 4. in perceptive thought. 5 in aishwarya traya. In the last two there is still positive defect, owing to the imperfection of the aishwarya which brings with it the struggle of the Will against the Akasha-Shakti and throws back on (4) the shadow of the excessive stress of will-thought.
Aishwarya traya today is working more evenly, though with less precise force. Ishita is becoming more prominent. The shadow of personal will is steadily losing force of insistence & giving place to the Master-will.
The personal relation with the Master manifests, not again to be suspended; it brings the madhura dasya, the delight in all things & the understanding of all experience & movements of event in the terms of the divine Will
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Krishna darshana depressed & put in the background for the last two days but not suspended is once more general as the continent & as the all. It is only deficient as the Inhabitant.
Rupa increases always in force, samadhi is depressed.
Trikaldrishti gains always in ritam, thought-telepathy increases
Kamananda depressed for the last two days, but not suspended, is again active & sometimes intense.
Afternoon
Crude rupa in all forms presented both primary & secondary stability.
Developed rupa increased stability to the remote or indirect vision, but does not yet endure before the fixed gaze, except primarily in the type form of the reel.
In this movement aishwarya ishita was throughout the agent.
Krishnadarshana now embraces whole groups in a great & sometimes with the first intensity.. In the intensity it is not yet general.
Primary utthapana is being enforced, but is still not entirely dominant.
Rf—
पुर्विरस्य निष्षिधो मत्र्येषु पुरू वसूनि पृथिवी विभर्ती । इन्द्राय द्यावो ओषधीरुतापो रयिं रक्षंति जीरयो वनानि ।।
The Rf in the morning to all the gods setting Agni to work पनयंत in his activities has been fulfilled.
The confusion of Knowledge Thought by Will Thought became very violent in the evening, but could not entirely annul even the decisive trikaldrishti; the telepathic maintained its satyam, but could not preserve the constant or always central use of its ritam. Subsequently, there was a reversion to the better harmony.
Kamananda still active, with touches of intensity, sometimes in samadhi.
In the morning perfect telepathy & trikaldrishti. Aishwarya-traya sometimes in full force, but usually baffled by the resistance.
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Gandhadrishti developing since yesterday was this morning full, varied, vivid & sthula. Rasadrishti also became active, but usually comes as a result or a part of gandha; not however always. It is sometimes associated with sparsha half-evolved from sukshma to sthula. Sparsha except in the old established touches is chiefly vivid sukshma. Shabda is infrequent & more sukshma than sthula. Darshana is poor and intermittent.
Samadhi has not yet recovered its activity and coherence.
Rupa is active, developed forms frequent, sometimes thickly frequent, but not stable.
Manusha sparsha has been experienced indirectly, on the cigar held between the fingers, not on the body itself.
Activity of the Rupa at night. At first free crude, akasha, & beginnings of free crude sadhara; also first stable dense & developed. Afterwards resistance brought in to spoil the forms.
Aishwarya of rain successful.
The force of the aishwaryatraya is greatly increased.
There is a movement towards the completion of the satyam in the vijnana.
There is also an incipient movement of more complete ritam.
The bhava in the Ishwara is entirely confirmed; it is now being perfected in the Balaram-Aniruddha type, preparatory to the Sri Krishna-Rudra (the Asura).
The habit of relapse in the Krishnadarshana is being attacked.
Kamananda these two days has been constant with intermittences, but not continuous. This evening it has once more the tendency of continuity.
Rupa improves always, but does not yet confirm stability except in the crude.
Samadhi is beginning to reorganise itself.
Gandha is varied, but not so frequent & rich as yesterday. Aswada is also obstructed, though occasionally it manifests.
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Samadhi is partly reorganised. Vangmaya thought is thoroughly established & continues in a stream even in the sushupta swapna, when memory, reason, mental attention are all absent. It was combined with lipi, perceptive thought & shabda (vak).
At night organised samadhi. Continuity of drishya, primary frequent, sometimes incipient secondary.
Organised samadhi in the morning.
Kamananda seems now to be settled in the system, as a constantly recurrent experience throughout the day and a permanent tendency. The other Anandas are still intermittent.
In the subjective Ahaituka is constant, Chidghana, frequent, Prema recurrent, Shuddha occasional.
The whole Vijnanachatusthaya is now on a line of fixed progress towards perfection. Sharira & Karmachatusthaya alone remain.
In the later part of the day a reaction and suspension of the progress
The reaction continues. Nothing is precisely lost except for a diminution of the Sraddha; but the forward impulse has ceased & in sharira & karma the adverse forces seem to be triumphant.
Asamata of satyasatya which hitherto gave such acute trouble has disappeared. Asamata of siddhi asiddhi has revived and is the sole asamata remaining; but it is neither absorbing, nor violent. It is being rapidly killed.
The reaction has deepened & injured without suspending the action of the Vijnana. The satyam is no longer perfect; the stress of suggestion & intellectual perception has revived. The Aishwarya traya acts less surely on the surroundings. Rupa is no longer active.
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This morning the satyam is recovering tone & the aishwarya traya recovering force.
Krishnadarshana of a certain intensity is now general in spite of a constant effort in the Akasha Prakriti to pull it back to the mere Saguna Brahma or Narayanadarshana.
The Ishwara is now manifest in the Vani & as the master of all the thought & action; the dasyam is becoming entirely complete & personal. As yet it is the Balarama-Aniruddha Bhava with Aniruddha prominent.
Rupa revived, but not in full force.
Kamananda in spite of adverse circumstances.
Gandha frequent & varied.
Krishnadarshana seems to be invincibly established.
There is a tendency to the full restoration of the action of the Siddhi. This is most evident in the Aishwarya-cum-trikaldrishti, & in the three subjective chatusthayas & in Krishna Kali.
The new movement has not yet begun except in the first chatusthaya & the second & sixth where it is a completion and a preparation rather than an initiation.
Vak, jagrat, manifests, but with difficulty.
All the subjective Anandas are confirmed, not in the intensity, but in their synthesis, from Suddha to subjective Kama.
Udasinata, Nati, Titiksha are finally established in their unabridged completeness & synthesis. The positive bhoga of Asiddhi is being enforced. This has been hitherto the one imperfection of the first chatusthaya & the point at which the Asamata always broke in. It was done chiefly through the impatience of Asatyam. That impatience is now killed. Without this basis the impatience of Asiddhi could not last.
Krishna Darshana resists all attacks.
Gandha continues, though less frequent.
Physical samata and Ananda of pain & discomfort are also
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being finally confirmed. Touches which formerly overcame the Titiksha, are now anandamaya.
Kamananda continues intermittently against oppression.
The other siddhis are obstructed in act, but none actually abridged in fact.
The relation of the Dasya grows constantly in force.
The Sraddha is attempting to override its difficulties.
Vijnana is considerably obstructed and the movement towards the ritam seems temporarily to have receded and lost part of its force.
Rupa & Samadhi are comparatively ineffective
Karma & Sharira fluctuate.
Krishna-Kali is preparing its finality.
The sense of the Self everywhere & all energies as the Self's is returning to activity.
On the whole the Suddhi, Mukti, Bhukti are nearing final completion & the purely subjective siddhi. Only in the subjective-objective siddhi the victory is still delayed & in the objective the adverse forces still hold most of the ground except in the physical Ananda, where victory is now assured.
Dasyam is now becoming all-pervading and intense
Sraddha Bhagavati is almost complete; sraddha swashaktyam is still deficient. The sraddha bhagavati is hampered by the inability to have complete confidence in the Vani; all vanis are now being taken up by the Ishwara.
The siddhi has now to take a new turn. Basing itself on the complete Dasya, Sraddha & Ananda it has to acquire intensity in all that is possessed, sureness in the Vijnana, rapidity in the Sharira & Karma. The Seven Affirmations have to be finally completed & then the two that remain.
The state of these Affirmations may again be stated:
1) The universal sense of the Anandamaya Lilamaya Krishna
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in the Brahmadrishti has become the continent of the conscious activity in knowledge & is becoming the continent of the conscious activity in Will.
2) Affirmation has almost entirely replaced rejection & denial, but not entirely.
3) Brihat of the satyam is affirmed as the basis of the development of the ritam, but is not yet free from attack
4) Ananda is now entirely confirmed as the base, free & joyous Tapas is in course of being established and in a less degree free & joyous Prakasha as the special instruments.
5) The Personality of Krishna is present in the consciousness governing all the activities, but sometimes there comes the veil of the Prakriti.
6) Dasya of Madhura & tertiary dasya confirmed entirely, but not yet in full intensity.
7) Acceptance of bhoga as a slave & instrument of the Lover only now entirely & finally accomplished. Intensity has yet to be given.
8) Siddhi on the basis of the largeness in the five worlds is prepared, but not yet accomplished
9) Time, Space & Circumstance still appear as determinative, not yet as instrumental factors.
Intensity is now being brought into the Suddha-Chidghana-Ahaituka-Prema Ananda and prepared in the Madhura Dasya which is becoming Saumya-Raudra. For the present the Saumya predominates, with the Raudra as a background. In the Sraddha there is greater intensity (answering to yesterday's lipi, "enthusiastic faith") but not yet certainty in the Karma and Vijnana.
To the tratak the moving clouds of the pranic akasha are visible, sometimes a star, living specks, birds or insects.
There is the old struggle between the decisive vijnana & the perception of actual possibilities; but the consciousness still dwells in
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the triloka. Vijnana & Ananda occupy it or are in the background,—they are not yet the habitation, kshaya.
Aishwarya continues to fluctuate, sometimes triumphant, sometimes resisted successfully in moving objects; in stationary objects (prani, not sthavara) resisted usually with success. In inanimate objects there is now often success of the aishwarya..... Resistance is almost invariable, but often it is rapidly overcome
Kamananda is once more dominant.
Reference—
शोधः Purification .. rectification .. acquittal of debts .. retaliation.
At night foiled attack on the samananda.
Movement towards the intensity of the madhura dasya accompanied with a stronger sense of the Ishwara not as Mechanist, but as Natha & Bhokta.
Rf 1) The haven must be reached.
2) Not soon is God's delight in us completed, nor with one life we end. Termless in us are our spirits seated and termless joy intend.
3) The heavens of the Three have beings bright (Sarva-lokadrishti)
The subjective Ananda has made a sudden stride forward towards great intensity in all its parts.
The vangmaya has now risen from the effective-adequate to the illuminative & inspirational substance & form. This was preceded by a slow movement of the transformation of unharmonised satyam to harmonised ritam, which as a result of the rise has become rapid. The perceptive thought is becoming luminous & vijnanamaya in the vijnana instead of vijnanamaya in the manas.
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Aishwaryavashita has also become much more forceful. Ishita tends to the same force, but is not yet so decisive.
Rupa-samadhi are still obstructed in their attempt to progress.
In aishwarya immediate decisive effects almost without resistance are now frequent; effect against resistance is more common in the ishita.
Trikaldrishti is following the same rapid forward movement. Decisive trikaldrishti, once more active, is aiming at exactness of place, time, circumstance.
1) 15 .. 25 (ie 1915-1925 for the external purification & rectification).
2) solarithm (a new mathematical figure)
3) perfect disponibility of the lipi
The Aishwarya-Vashita is almost all-victorious this morning upon things in motion; only the insufficiency of the Ishita gives a hold to the resistance. Things in station feel the force, but resist successfully the exact fulfilment.
Where there is fixed intention with rapid movement, the Power does not as yet prevail. Fixed tendency, generally, is still an imperfectly mastered obstacle.
Rupa & samadhi are again active; the first in the crude with an imperfect deliverance of the form & a difficulty of the quadruped form, but with a greater hold on the akasha; the second imperfectly organised in rupa & vishaya, fluctuating in lipi, but perfect in thought, vangmaya & perceptive.
Samadhi
1) Conversation. "in emergency". (political. IO [India Office] & India)
2) "At such a distance we find that we can do nothing" and a figure in dhoti.
3) a conversation in French on a gnomic Greek poet, perfect in form although derivative in substance, indicating fresh discoveries of lost Greek poets. (N.B. The discovery of Bhasa's plays was foreseen
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a year or two before it happened. Saumilla's have also been promised).
The force of Tapas on the Roga increases. Chronic false cough has been expelled. The eruptional tendency is almost eliminated. Assimilation imperfection still resists as also the functional defect.
The resistance of living things in station is now overcome. Success is more usual than failure and exact fulfilment is frequent and striking. There are also now cases of immediate triumph over fixed intention in rapid movement.
It remains to give full intensity & universality to the power of the Tapas, raising it all round to the 80°, so that the resistance may disappear and Time, Place & Circumstance become instrumental instead of determinative. It is to this result that the siddhi now turns.
Effective tapas has to be imposed on the body & on the life (karma). Siddhi is effected in the first two chatusthayas & in the sixth & in three parts of the general (seventh) chatusthaya, & in the subjective half of the fifth, so far as is possible without dominance of the Tapas-Prakasha in the fourth & effective half of the fifth. In the third the successful & victorious march of the siddhi in all its four (five) members is now assured. Sharira & Karma-Kama remain.
The Siddhi at night showed signs of resuming the stability of the dense & developed; but the movement was not carried forward.
In swapnasamadhi successive scenes coherently connected together, but in themselves fleeting, though absolutely perfect. In jagrat antardrishta a scene of the manasa loka, (affective), coherent, well designed, but dim.
The vak of the thought maintains the level it had acquired and yet prepares a more ample & varied form. That it does this without
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sinking into a more backward state, is a sign that the old rhythm of [ ]3 progress & relapse is passing away; a movement anandamaya anarvan is beginning
The Tapas is less in possession this morning; its directions are more often refused or, when obeyed, usually more imperfectly. The trikaldrishti is more confused by the will-thought
Krishnadarshana has for some time drawn back into a fuller Ananda Brahma Saguna-Nirguna with the Narayan & Vishnu bhavas contained & the Lilamaya without the all-pervading expressed Krishna Nama in the rupa.
The violent attack of the old Asiddhi has failed after producing a few fugitive vibrations,—an effigies of incipient asamata & non-vijnana.
The struggle between Kamananda and its obstruction is now becoming constant.
Decisive trikaldrishti, independent of telepathy, increases in force, frequency & certainty; but it works in the midst of a mass of telepathies acting in the manas which tend indeed more & more to reveal their satyam of tendency or actual possibility, but continue to throw a shadow of confusion on the trikaldrishti. The Knowledge is still farther confused by the anrita will-thought, which is a stressed perception of tendency or actual possibility in the physical or subconscious that does not manifest in event, although it sometimes manifests in conscious tendency.
Knowledge & Tapas are this morning acting again in the manas & not in the vijnana; therefore there is no general ritam; only a ritam disengaging itself with difficulty from the brihat of the unregulated mental satyam. This constitutes a relapse.
The vibrations of asamata of asiddhi continue & amount to a breaking in on the siddhi of the fourth chatusthaya. As usual, there was a false security that this lapse would not again happen. There is also a shadow of the asamata of asatya.
Page 850
KrishnaKali Darshana is once more intense and more all-pervading than it was hitherto. There is an obstacle to the intensity of the darshana in the bird form and a general obstruction to the pervasiveness of the greater intensity & even a shadow of obstruction lingering about the intensity attained.
After a long struggle lasting till 3.30 pm the siddhi has again been resumed, but the vijnana has not yet been entirely recovered in all the movements, nor the complete Ananda in the manas. The delight of the vishayas has remained firm throughout in all its parts. It is the ananda of the physical Manas in asiddhi that has failed.
The intensity of the Ananda is, however, insufficient in a certain thin layer of vishaya sensation chiefly felt in the taste of insipid food, of vulgar & insipid faces, of coarse & discordant sound etc.
Samadhi has been afflicted by incoherencies of vishaya etc without losing what it had gained. What has not yet been gained, is being made prominent.
The Krishna-Kali-Darshana after a period of higher intensity has fallen back again into a lower degree of the Saguna-Nirguna dominated by Vishnu-Narayana with the Ananda in the background. The Asiddhi is still powerful.. Suddha & Prema Ananda have also become depressed, though not denied.
The Shuddha Prema is now being restored independently of the Krishna-Darshana.
Continuance of entire asamata in the evening including rejection of nati. Resumed suspension of the progress of the siddhi.
The degree of the raudra up to which pain can be made subject to titiksha and converted into Ananda has immensely risen & is being rapidly & constantly heightened.
There is a reinforcement of the roga which had almost been eliminated, but as yet its materialisation is insignificant in force and extent.
Page 851
None of the physical siddhis is yet decisively victorious in any of its parts.
The confusions & ill-results of the lapse continued even into the night. The refusal of the Jiva to participate in the effort of the Siddhi prevented the movement towards resumption of siddhi from taking definite shape. [Ritam]4 was challenged even in the script and vangmaya thought & therefore all confidence refused to any form of thought or knowledge. Samadhi at night was barren. All thoughts & suggestions from whatever source or through whatever instrument were contradictory & confused; the reconciling ritam was excluded in obedience to the asraddha.
The result of these movements in an increased siddhi cannot be apparent till the morrow.
The siddhi is being remanifested, but with a successiveness which makes it appear like rapid rebuilding. The intensity of the dasya & the sraddha have not, however, been restored. In most movements the power of the siddhi emerges increased in range or intensity or in both.
The Aishwarya-Vashita has not yet the general force to which it temporarily rose, but it produces very often rapid effects in detail of a temporary or sometimes a final decisiveness, while its power of prolonged pressure has not decreased & that of the ishita has increased.
The unalloyed Ananda of defeat has not yet been restored.
The distinction is now being clearly drawn of trikaldrishtis certain of [themselves],5 formed in the nature of knowledge & infallibly fulfilled and drishtis hesitating or else insisting & assuming a spurious certainty, formed in the nature of twilit & obscure force, dual, balanced or pursued by their opposites, representing a clash of forces & often or usually baffled of their result. The former are
Page 852
growing in frequency. There is also an intermediate drishti, in which the certain emerges out of the uncertain, the pure trikaldrishti out of the telepathic, but without the clear luminosity of the spontaneous sureness.
There is a pressure of movement towards the harmony of knowledge & force (Prakasha-Tapas), but it is as yet vague & ill defined, a large & obscure fluctuation & inchoate formation.
During the afternoon a confusion of Asiddhi without yesterday's violences. The Ananda of defeat has not been restored and the attempt of the system to replace it by indifference or akriya udasinata in defeat is being constantly thwarted.
The relation with the Ishwara has also not been restored. The script, vani, thought are no longer regarded as entirely in his possession; full dasya sometimes returns, but with a reserve, & is then again disturbed. Sraddha is absent, except when the vijnana is in play.
Samadhi failed to preserve the incipient organisation already realised. There was, however, a movement to remanifest the lost stability of rupa & continuity of active drishya, but the continuity achieved was only of the manasic drishta and the stability had no sufficient hold on the akasha.
The siddhi is now restored with a more direct presence of the Ishwara in the thought and script and a more intimate prabhutwa in the dasya by the diminution of the role and insistence of the instrumental ganas. Only the intensity of the Sraddha is lowered by the exclusion of the hasty tapasic element in the enthusiastic faith. The faith is now deficient in enthusiasm & entirety, because it is deficient in certainty.
The Krishnadarshan is now full of the Saguna Brahman with the contents of the Trinity & often descends into the Saguna
Page 853
Brahman. At other times it rises to the KrishnaKali. Usually it is divided between the two.
Sraddha has not yet been restored.
Trikaldrishti works with some fullness, but not sufficient certitude. Tapas is temporarily depressed in order to give more scope for the udasina prakasha.
There is no decisive forward movement anywhere else.
Sahitya has been recommenced.
Samananda of siddhi asiddhi is still infirm in the prana.
There is today greater strength of the Sama Ananda & the Asraddha is less aggressive.
Aishwarya is stronger in exact movement of things in station, less powerful over things in motion. The general effectivity is still depressed. Satyam of telepathy always increases in largeness.
Trikaldrishti is becoming more & more accurate in general fact and even in perception of general order of circumstance, but is much astray in time & place & therefore in exact order of circumstance.
Rupa grows always behind the veil rather than in front of it and slowly against a still prevailing obstruction.
Samadhi is gradually reestablishing continuity of active drishya.
Sparsha is now beginning to be sthula in other directions than in the falling of water drops on the body etc, but it is a very sukshma sthula. It is chiefly as indicated often in the lipi on the lips that it makes itself felt.
Gandha persists, but more sparely & sparsely than at first
Rasa is infrequent & seldom decided.
Chakshusha in the habitual forms of the Akasha.
Sravana is the most backward.
A reaction in which the tapasic powers that helped the siddhi
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are thrown out from the centre and appear in the environment as confused suggestions & will-forces that no longer command the light.
The Siddhi is now in a period of transitional reaction.
Frequent coherent conversations in the Samadhi; better organisation of rupa; incipient organisation of lipi.
Satyam brihat very pronounced; resumed action of ritam in the satyam.
In the evening attempt of the sukshma vak to manifest more freely & fully
Attempted movement towards the complete satyam-ritam of the trikaldrishti, broken down by a fresh reaction.
Aishwarya depressed.
Kamananda persists, but is slight & broken during the last two or three days.
The chief movement has been the emergence of the fixed Mahakali temperament with fixity in the struggle and yuddhalipsa and the rejection of the tamasic Mahasaraswati temperament which draws back from apparently useless struggle & desires either an easy progress or acquiescence in an imposed immobility.
Reemergence of the siddhi. Trikaldrishti & Tapas now act combined, but the trikaldrishti is surer than the Tapas. There is also a growing combination of the telepathic and the decisive trikaldrishti. None of these movements are yet perfect.
Kamananda shows a tendency to recover force.
The Ishwara is still obscured.
The Siddhi is now restored in all but the Aishwarya-traya & the Rupa-Samadhi.
Among the Vishayas gandha alone persists & gandharasa. The others have fallen back to a lower degree
The Krishna-darshana is reestablished in its first intensity; the difficulty of the unbeautiful face concealing the Sarva-sundara is conquered in fact, though it attempts to return & does recur as a reminiscent experience. The second intensity is now more frequent and more secure as founded on a firmer foundation of the first intensity.
Preliminary—Krishna sensed behind the disguise
1ṣṭ intensity—Krishna seen behind the human mask.
2d—Krishna seen in the human being
3d—The human being seen in Krishna
Consummation.—The human being = Krishna.
The same rule holds with all things and beings
The samata holds against all things except complete asraddha of the Karma; it then becomes udasinata on the surface as soon as it has recovered from the positive depression.
In the second chatusthaya sraddha and consequently ishwarabhava & attahasya are still subject the first to depression, the second to rejection from the front and non-emergence. The last two indeed are seldom present.
Vijnana improves in trikaldrishti, but is there subject to violent return of the falsifying will-thought due to baffled Tapas.
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Rupasamadhi goes through a constant process of construction, demolition, reconstruction or manifestation, repression & gradual remanifestation.
Kamananda is now daily recurrent, but its intensity & continuity fluctuate. The other Sharira Anandas are intermittent.
Arogya grows slowly, but is not manifest in the two deficient points (teeth and the central function).
Utthapana & Saundarya are depressed or repressed.
The Krishnadarshan now varies between all intensities of itself and even all stages. Sometimes it lapses into the ordinary vision with the Brahman behind it.
The Dwaya consciousness which has long re-usurped this mind was again removed this morning, but still hangs about the mentality.
Aiswarya traya manifests sometimes, but is usually ineffective.
The rupa-samadhi attempts to progress, but as yet without any decisive success.
Gandha is now frequent & spontaneous. Sparsha is limited to the habitual touches, but capable of a surprising intensity & long after-effect in the contact.
Another strong effort to organise swapna-samadhi by bringing coherence into vak, lipi, thought, successive rupa and connecting them together. A partial success.
The struggle is again over the vijnana. Aishwarya & trikaldrishti fluctuate, sometimes combining, sometimes acting against each other and at others both sinking into entire imbecility broken only by detailed & isolated successes.
The movements of thought occasionally move all in the vijnana
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or are vijnanamaya, but this is followed immediately by a collapse.
Physical touches of asamata persist.
Lapse of the Krishnadarshana; attempt to enforce the darshana of the Trinity, the Brahman or the mere Nara.
Repetition of the movements of the crises with Knowledge & Ananda combating & seizing on the disturbances, obscurities and painful reactions. The success of the movement has not been complete.
Trikaldrishti is telepathic, mental & non-luminous; it has a satyam which attempts & often succeeds in a non-luminous arrangement of the ritam.
Satyam of vijnana is well-established and does not fail during the asiddhi. It is the brihat ritam that fails & so much so as sometimes entirely to disaggregate even the particular ritam.
Exact trikaldrishti of time (by the watch or in the order of other measuring circumstances) has begun definitely yesterday and is continued today.
The hope or idea expressed on the 1ṣṭ May has had to be modified. Asamata is still capable of returning in its own kind; the tendency to turn it into Ananda is not yet victorious, although it prevailed till almost the end of May. In the body the growth of the bhukti continues without any sensible reaction.
The same condition of things continues. Sraddha in karma came for a time only to be destroyed again. There is again a certain doubt even about full Yoga-siddhi. Devibhava is deficient, because of deficient power and sraddha.
Page 858
Brahman
Full Krishnadarshana came, but is now subject to reactions of all the old bhavas.
Karma
Little has been altered. Krishna Kali remains, but is hampered by insufficiency of sraddha, power and general Krishnadarshana.
Satyam is well-established even in trikaldrishti. Ritam began to be brihat, but has been thrown back.
Telepathy of thought is still deficient.
Aishwarya-Traya & Samadhi after a rapid movement are again hampered & successfully confined.
Sharira.
Stronger in the first two members; but vaidyuta is infrequent
Today sravana became acute & distinct, but only in one or two sounds. Gandha persists & a subtle rasa.
Dasya has attained an extraordinary completeness in the tertiary form. Along with the dasya is the restoration of the perfect samata. But the Mahakali bhava (Singhabahini) is diminished and not always present. Nevertheless it is more normal now than the others.
KrishnaKali is now almost absolute.
The physical Anandas (sahaituka) continue to gain in force & normality. The ahaituka anandas are once more frequently recurrent. Raudra today is very frequent & prolonged. Sahaituka raudra is especially growing in force, intensity and above all normality.
The Will has once more abandoned the tapasic insistence on rapidity and immediate results.
Page 859
Ananda of defeat & failure is restored; sraddha in karma is still depressed and partly withheld.
The lipi "intensity of delight" often repeated recently is now being fulfilled.
Gandha seems well-established; sravana (vak) is attempting to normalise itself.
Samadhi is again organising itself (swapna).
Emergence of the sukshma vak in various degrees of evolution, half-involved, evolved; half-audible; audible but unintelligible; intelligible in part, the rest to the mind; intelligible to the hearing.
Rf.
1) Therefore saith the Lord concerning the prophets that make my people err, that bite with their teeth and cry, Peace.
2) Shall I count them pure with the wicked balances and the bag of deceitful weights?
Instances of exact fulfilment even by things in station are becoming suddenly very frequent, but the resistance is concentrated and obstinate. It is exceptional to have the 80° force or anything approaching to it.
The general power of the Aishwarya has increased.
Trikaldrishti of time continues to occur, but there is a wavering sometimes between possible general appreciations of time, sometimes of the exact minute or a falling short by a minute or two, eg. 11.22 (the right time) & 11.23 (a possibility), 11.35 instead of 11.34½ (right time) or 11.27 instead of 11.34.
After the morning reaction of the Asiddhi. First two chatusthayas attacked & momentarily touched. Sraddha farther shaken especially in Saundaryam & Utthapana of the Sharira and consequently in Karmachatusthaya.
Page 860
Ananda remains firm & all the 2ᵈ [chatusthaya] except sraddha
Satyam of trikaldrishti etc without ritam, except isolated or fragmentary movements. Vijnana obstructed.
Today asiddhi in the hair and progressive denudation.
Sharira is at [present]6 obstructed & attacked. Karma likewise.
Attempt to fix the sraddha swashaktyam
The state of obstruction continues; but it contains only a slight amount of disruption.
1) Today—finality
2) finality of the delight
3) totality of the delight
Vaidyuta is again manifesting itself spontaneously.
The sense of the universe = self is growing in force and permanence, although strongly besieged by the dwaya consciousness. All energies are now felt to be in oneself.
Along with this realisation comes the Ishwarabhava and attahasya. The hasya is also manifesting itself. The sense of the transcendent Krishna maintains the dasya.
The Aishwarya is again active and powerful.
There is sraddha, but not immediate or particular, only of general and final result. There is still doubt as to the karma of the life.
Krishnadarshana is once more general.
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Extreme intensity and sthulatwa of sukshma rasa (bitter). Other tastes, eg lemon, are less well defined in the sthula, though in themselves quite distinct.
A day of no appreciable advance or recoil. The Krishna-darshana is attempting to fix itself & eliminate its denial by the less complete bhavas.
The denial of Arogya is still dominant in certain points and affects others where it was supposed to have been done with & expelled practically, if not in seed.
A proof of Tapas-shakti in Kriti
The Krishnadarshan progresses greatly in fixity of its general presence, but is not yet free from temporary denial. There is, however, in essence no farther obstacle to the Darshanas; the obstacle is only a tamasic dhriti habit in the memory.
The first chatusthaya resists successfully the attempts at disruption, which are now losing all force; the second increases in Ishwarabhava & Yuddhalipsa. Sraddha is still deficient
Vijnana is obstinately resisted, especially in Trikaldrishti, Aishwarya & Samadhi. These sometimes fall back entirely, sometimes manifest a sudden completeness always just short of perfection. The struggle is over (1) perfection; (2) constant action; (3) organisation. Separately each element is there in something like perfection; they cannot be securely put together—the moment they are combined, a furious assault of the disruptive forces scatters them again and a fragmentary action takes place.
Sharira makes no definite progress. Daily recurrence of Kamananda is moving towards all day recurrence and a sort of incipient continuity; but this is not yet accomplished. Arogya is strongly combated. Saundarya recedes rather than advances. There
Page 862
is no progress of utthapana; the little that had been made is suspended.
In Karma KrishnaKali stands, although the first is not yet securely centralised; Karma Kama move forward or otherwise with the Vijnana.
Four assertions
1) Vijnana organised and in constant action within June—perfection perfectly organised afterwards
2) Sharira delivered & made sure to faith in all its members within June
3) Life begins to be developed under control of Ishwara
4) The seeds of these things to be laid down now within a few minutes.
The last assertion fulfilled.
Krishnadarshana remains constant even when the other bhavas (the Three, the Four etc) seem to occupy the whole front; they are superficial and cannot blot out the Lilamaya even when they seem to exclude him from the organised object.
Samadhi this morning (swapna) crept forward one step towards greater hold of the thing sensed on the akasha.
For a moment Samata was broken; afterwards the movements of the old crises repeated themselves mechanically without producing asamata.
Crisis continual throughout the afternoon. Samata suffered, but only in the prana of the physical being with an occasional reaction in its mind. Towards evening promise of the foundation of the first assertion made yesterday.
The vangmaya and script firmly established in their constant
Page 863
(not incessant[)] action;7 anandamaya, vijnanamaya, with the inevitable style in the vak of the thought, possessed by the Ishwara even when an instrumental or interceptive devata comes to the front. The vani also established, anandamaya.
The other instruments of the Vijnana are being prepared for their finality of right & constant action.
Perfect action of vangmaya thought organised along with other instruments (not perfect) in swapnasamadhi & antardrishta, whether jagrat-swapna, swapna or sushupta-swapna.
Stability of rupa increases & variety increases in the swapna-samadhi.
Vijnana continues to progress.
Intelligibility, authority & stability of the lipi make considerable progress.
Action of certainty in the trikaldrishti is increasing.
Lipi, "rapid ideality in telepathy" in the swapna,—fulfilled in the progress of the siddhi.
Intense Krishnadarshana is becoming more firmly general.
A firm use of accurate and active telepathy, not yet entirely full nor entirely ritam, of vijnanamaya rita perception and of incipient positive and certain Trikaldrishti is now added to the action of vijnana which is meant to be constant. The trikaldrishti is not merely telepathic, but often pure vision. This movement however is not yet luminous, & in the whole knowledge, except in jnana, there is only at best a subdued light.
Page 864
Krishnadarshana is again general although still sometimes obstructed, but successfully only in regard to certain classes of animals.
Ref.
Like long lost knowledge speeding back
In sudden swelling flights she fills my mind
With bliss intoxicant,
Lipi—
exhaustive lipi.
Some progress of trikaldrishti & tapas [attempted],8 but marred afterwards by the irruption of the will-thought, destroying the ritam and adversely affecting the samata. For a time the trikaldrishti was admirable.
Krishnadarshana rose to generality (with one defect), in human beings, of the third intensity, then collapsed, then reasserted itself.
The movement of the vijnana continues.
The trikaldrishti is attempting a greater wideness of the satyam ritam; aishwarya a stronger and more firmly & generally effective movement.
1) perfect ideality of the trikaldrishti. movement towards fulfilment
2) resurgence of life.
3) brilliant blaze. fulfilled
4) oceanic drishti in course of fulfilment
Page 865
Strong threat against the kriti .. a general adverse wave against the kriti.
Instances of "exhaustive lipi".
Krishnadarshana in the third intensity is now perfectly generalised with regard to the human being; the defect in regard to animals is being remedied.
Satyam of the trikaldrishti manifests with something of the ritam.
Attempt to bring forward the primary utthapana (6½ hours; not continuous, but in three portions of 3½, 1½, 1½ with intervals of 1 hour and 1½ hours). Process of turning physical strain into electric ananda, raudra and force.
Satyam of trikaldrishti and telepathy combining; ritam is yet very imperfect.
Satyam of Tapas is trying to establish itself.
There is also an attempt of Jagrat samadhi to evolve again & break out from behind the curtain. Samadhi perception of sukshma sparsha (a bird hitting against a tower) is one of the elements.
Reaction in the afternoon, throwing back Krishnadarshana into the unfixed and fluid state ranging from non-vision or veiled vision to the third intensity.
The Vijnana generally was attacked by the intellectuality
Nevertheless its progress still continues,—a progress of inchoate preparation rather than of decisive results.
Farther development of taste (sukshma rasa) predicted yesterday in the lipi.
Abhyasa of primary utthapana, 3 hours, 1 hour, 3 hours, 1½
Page 866
hour = 8½ hours, with intervals of 1 hour, 2 hours, 3 hours. In the morning a reaction of weariness from yesterday's abhyasa—
The same state as yesterday.
Samadhi tends to grow; there is once more some application to life.
In the rest of the vijnana there is battle and preparation.
In the Sharira the Asiddhi has slightly the upper hand in Ananda & Arogya; entirely in Saundarya.
Practice of pr. utth. [primary utthapana] 11½ hours (5 hours 10 minutes, 3 hours 20 minutes and 3 hours with intervals of 15 minutes and 30 minutes) up to 7.7 pm. After 9.40 half an hour = 12 hours. Result, no weariness, but considerable stiffness in muscles of the legs & pain of the soles of the feet. Elsewhere only slight reaction. Stiffness induces weakness physically not pranic—
The satyam of the telepathy-trikaldrishti with a great completeness but an imperfect ritam is now acting constantly.
The Tapas became very forcible & obstinate against a great and obstinate resistance and almost always gained its point in the general result; particular result also comes to be more & more subject to the force from day to day.
Kamananda was depressed & only occasionally recurrent.
The siddhi is moving to the union of chit & tapas.
There is now the attempt to fulfil the ninth Affirmation by overcoming the condition of Time. This is closely connected with the affirmation of the eighth principle, action on all the five planes at once which also tends to manifest.
Page 867
Steady advance in Aishwarya-traya.
The Aishwarya-ishita-vashita now acts with a very frequent effectivity in exact detail, a still more frequent partial effectivity in detail and a habitual effectivity in general result on things in station.
Ishwarabhava & Yuddhalipsa increase. Sraddha tends to increase.
Rupa-Samadhi grows constantly, but the decisive line has not yet been passed.
Strong, frequent, prolonged, varied & perfectly materialised intense gandha in the evening (scents etc). Gandha has for some time been constant.
Taste tries to become more varied, but except in two or three aswadas is insufficiently materialised.
Intense vaidyuta ananda in palm of hand as result of slight contact with a chair by the side of the hand; prolonged, compelling movement of the fingers & recurrent in long continuity, gradually diminished in continuity & intensity. For half an hour. Vaidyuta Ananda fully established, sahaituka and ahaituka. (Afterwards felt in the rest of the body.) It extended from the palm to the whole arm, then with less intensity to the left arm; accompanied by raudra and by tivra in palm and armpit. Another touch brought a separate stream, the two acting together for a short time. All this justifies the most vivid imaginations of the Alipur jail.
Strong kamananda, continuous or recurrent for greater part of the day; free from asana; intense & continuous in walking, intense but not continuous in standing, more of body in sitting.
Retrogression in arogya (incipient cold; gathered power of skin-irritation)
Page 868
P. utth 10½ hours (3.45 + 2.15 + 3 + 1½ with intervals of ¼, ¾ and 3½ hours)
The "first assertion" is now to a great degree fulfilled.9 All the parts and instruments of the Vijnana are in constant action and more or less organised. "Constant" is not "continual". There are periods of disorganisation and broken action, even of quiescence or mere mental action,—although the latter survival is decreasing in force and frequency.
Thought and script are frequent and normally vijnanamaya, but too often possessed by ganas who try to veil the Iswara. Perceptive thought is more often pulled down into the mentality, but still it rises again into the luminous action. Trikaldrishti is constant; though often disorganised. Aishwarya-traya is constant, though often broken and even confined to isolated effects.
Samadhi (swapna) is now organised; there is stable scene & movement, continuous action, combination, but it does not go beyond a brief stability & continuity. Samadhi jagrat is not yet delivered from the obstruction. This is the only absolute defect of the organised vijnana, but even here there is incipient organisation.
The contradictions of the Samata have now ananda behind or in them, except when the ananda also is expressly overpowered.
Sraddha & devibhava waver, but are founded,—though not yet complete.
Brahman is complete, but not yet quite securely Lilamaya in the Ishwara. The defect however is occasional & slight.
Krishna-Kali is constant, but not yet quite continuous.
All the physical Anandas ahaituka & sahaituka have progressed greatly.
Utthapana is attempting to emerge. In primary utthapana weariness, stiffness, pain can all be got rid of or rendered ineffective
Page 869
by the Tapas, but the exhaustion of the store of Pranic energy in the annakosha still persists as a habit & the resultant weakness tends to bring back these reactions. These are, however, very rapidly cast off.. The secondary & tertiary utthapanas are not now in action.
In Arogya there is still the dominant recurrence of the habitual fragments of roga and the persistence of the two that are yet unbroken. Cold is attempting to return.
Saundarya is still unable to break its shell.
Karma & Kama await the growth of the Aishwarya & the Sharira. The life & its work [are]10 still under the menace of the Enemy & deprived of their instruments and equipment.
During the day 9 hours primary utthapana, but with greater breaks & less force of utthapana.
The relapse from the Arogya increases rather than diminishes.
On the other hand Sharira Ananda of all kinds grows more spontaneous, frequent, intense and prolonged.
A crisis during the day lowering the sraddha and the force.
No definite progress in the Vijnana which has been thrown back into the "yeast" of a confused and obscured action with the perceptive thought and tapastraya trying to form out of it.
Some increase in the organisation of swapna samadhi. In the afternoon lipi of swapna samadhi again began to come right.
Continuation of relapse & crisis till the middle of the afternoon—
Page 870
Krishnadarshana, relapsed for these two or three days, is again active in its various intensities, but sometimes lapses into the Brahman.
Force of aishwarya traya increased a little, but the resistance still prevails over the attempt to apply it in all cases.
Taste developed strongly, so that always in the swallow there is some kind of taste sukshma or sthula. Taste of sweetness entirely sthula & intense lasted for many minutes. Gandha is frequent, often entirely niradhara—Shabda tries to develop.
The rule of not sitting or lying except when necessary, but always walking or standing is being observed and in this way almost the whole day has passed. Standing restores the declining force & thus a continuous spell of 4 hours in the afternoon has been done without any serious difficulty. Whole period of primary utthapana 4¼ + 1¼ + 4 + ½ hours with intervals of ¼, ½ & 4.
Sleep 12.30 to 7.15.
Pr. utthapana 15 hours (4¾ + 7¼ + 3 with intervals of ¼ and 2¼ hours). Today practically 12 hours were done without a break. The reaction became powerful at times towards the end, but always lightened. Standing is sufficient without other rest for restoration, but sometimes the restoration of strength comes while walking.
A great advance in certainty of trikaldrishti and some in Aishwarya. The basis of perfect organisation of the knowledge has been laid.
Arogya is still affected by the persistence of the attack.
Karma is also suffering.
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In the Vijnana it is evident that Will & Thought are drawing towards each other preparatory to union. At times they coincide entirely, but not yet in a well-organised fashion. Something of the tapasic stress still survives in the will affecting the thought. Something of the passive inertness and absence of power still lingers in the thought divorced from will
Vishaya has not yet definitely advanced, although shabda seems to be preparing, & there are pure sukshma movements in the others.
Samadhi is almost stationary in swapna; in jagrat dense forms of a certain stability imperfectly manifested in the darkness.
There is no advance in Saundarya.
In Krishnadarshana the vision of everything as a form of Krishna Kali seems fixed. Darshana of Krishna Kali ranges between the various intensities down to non-intensity.
Ananda is firmer, as the remnants of responsibility & desire have been diminished, the former to vanishing-point; but sraddha is not restored. There is sraddha in Yoga-siddhi minus Saundarya, imperfect in all Sharira except Ananda, but none in Karma.
The 16ᵗʰ will be a day of progress.
Sleep 6 hours.
An enormous progress in Krishnadarshana, which has fixed itself rapidly, first in the mere darshana, then in the first intensity, then in the third where it varies between the first & third in the third. The first in the third is Sarvamaya, the second is Anantagunamaya and the third is Anandamaya Krishna.
A great intensity of 3³ Kd [Krishnadarshana] in things, sounds etc.
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The vijnana made considerable progress in trikaldrishti. The will also began to become more easily identical with knowledge. But there is still the difficulty of accommodating the transvolutive will & perception with the evolutive will and perception.
In rupasamadhi no definite progress.
Vishaya is depressed.
Anandamaya Samata made considerable progress towards undisturbed perfection. There is some attempt at backsliding in the invulnerability of the physical ananda
Ten hours pr. utth. but much broken. Reaction prevails
Arogya struggles to regain its ascendency, but it is not yet accomplished
Sleep about 6 hours.
The Krishnadarshana is now almost fixed in the third degree of the third intensity, but the lower degrees still tend to return sometimes into predominance.
The entire vijnanising of the mentality proceeds rapidly, but the Tapas today is less potently effective. There is a movement, however, towards the entirety of the vijnana organisation.
In swapnasamadhi stability is both stronger and more frequent.
Jagrat samadhi is still preparing more behind the veil than in front of it.
In the second chatusthaya Ishwarabhava grows & declines along with the intensity of effective Tapas. Sraddha follows the same fluctuations.
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The Ishwara is now manifest behind all thought & vani, sometimes both behind and in it.
Sharira is still subject to struggle.
Utthapana is under the influence of the reaction which is now strong & persistent; the weariness & weakness recur, but only in the annakosha & its pranic environment, not in the pranashakti proper. Stiffness & pain also recur, but are not persistent.
Ananda (sharira) is less active & vishaya depressed or obstructed.
Karma is obstructed, but the Tapas maintains itself & produces slight positive & much negative result.
A great advance in the combination of knowledge and tapas
Lipi .. "figurative fashioning tapas"
Pr utt. 7½ hours.
Sleep 5 hours—swapnasamadhi 1½
The Krishnadarshan fluctuates and admits new combinations, but with a general fixity of the third intensity which only occasionally gives way. The intensity is imperfect with regard to animals.
The disorganised mentality is again active & all parts of the Siddhi depressed.
Lipi increases in regular activity.
(Lipi—regularity of the lipi)
The Mahakali-Mahasaraswati consciousness with the Maheshwari pratistha & the Mahaluxmi colouring is now being firmly & finally established.
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A similar finality of Krishna Kali is in process of final foundation.
The revolt of the evolutive tendency non-central to the adhara is the cause of the relapse of these last two days and the break of the unity in the universal consciousness. As usual the relapse has synchronised with the reappearance of the Mahakali energy.
Anandamaya samata has been superficially disturbed, but tends always to hold its own.
Sraddha is affected with regard to karma and rapidity, but the lapse is much less complete than on any former occasion of the same magnitude.
The last attack on the telepathy trikaldrishti.
Growth of the balabhava and manifestation of the KrishnaKali relation, the latter element in perfection, the former in imperfection.
Free recurrence of the sharira Anandas, depressed for some time, is now reviving.
A good part of the sleep turned into Samadhi.
The Krishna relation is now established with perfection of the Krishnabhava.
Experiment has shown that the Kamananda is much stronger than it ever was before, reviving almost immediately from what formerly depressed it for a day or for half a day. Moreover it is beginning to manifest in the body and no longer only at its own centre.
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Greater activity of the sukshmavak.
The Krishna-Kali relation is fixed & confirmed.
The Krishnadarshana which had gone back to the Anantaguna is now recovering the Anandamaya, the third degree of the third intensity.
The Sharira Anandas are again on the increase, more intense, more recurrent, tending to the continual recurrence & even to the continuous.
Satyam of combined telepathy, trikaldrishti, tapas is again active with greater force, but ritam is imperfect.
Strong increase of sukshmavak: it is not however entirely developed from the material envelope (Vritra).
Manasik rupa has for some time been occasionally active; manasik sparsha, sravana, etc are also occasionally active and not only in the form of imperfectly materialised vishayas, but as pure manasa.
The premananda which was long involved, has reemerged to the surface & is both general and particular.
The suddhananda also, which was contained & almost suppressed in the ahaituka + chidghana, has reemerged. With it the full intensity of the third degree of Krishnadarshana is reemerging.
Vishayas of smell & taste are again becoming active with the first force.
An uprush of a material layer full of the asiddhi.
Chidananda emerges with Sadananda behind it giving the
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ananda of the material oneness (substance) & of the all-life in its vital activity (prana).
The vijnana obscured during the last two days reemerges with the decisive Will-Knowledge.
Siddhi of Kriti, but not yet decisive.
There is a movement towards the settled intensity of the Anandas, subjective & objective, but the material environment resists strongly & obstinately.
Certainty of trikaldrishti, telepathic and pure, is very strong in the general result, but the anritam prevails in the detail. The movement is towards such a correction of the physical mentality that it shall record faithfully the ritam even when not illumined, but this movement is as yet unsuccessful except in moments of concentration.
The struggle in the Arogya continues. There is nowhere complete deliverance, but there is an increasing effectivity of the Will on the body in respect of Roga. In Utthapana & Saundarya the Will is depressed, held down and sometimes overcome.
There is a general repression of the Siddhi by the physical nature, but through it all the Siddhi progresses.
General intensity of premananda with occasional high intensity.
The shuddhananda increases.
Intense revelational-inspirational thought is manifesting in the
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vangmaya. Vijnana is active illuminating the perceptive thought & thought suggestions.
Rupa has for some days been increasing in intensity in the jagrat (perfect developed & dense) but has only an initial stability or none. Crude jagrat rupa has receded and seems dissolving rather than forming.
The Krishnadarshana is fixed, but depressed, at the lowest intensity possible to the complete darshana, except in occasional instances or moments of concentration. There is now a movement to recover & fix the general intensity beyond relapse.
The work now being done is to fix all gains in the lowest physical consciousness so that they may be always secure and not only present during periods, however long, of concentration, illumination or exaltation.
Tivra is beginning to generalise its intense recurrence throughout the body. Vaidyuta is also seeking to pervade the body and with less force kama and vishaya.
Rupasamadhi is growing by little jets of progress in the midst of an obstructing physical consciousness.
Trikaldrishti grows constantly in force, but fluctuates in completeness and especially in ritam.
Intensity of premananda fails now only because of the inability of the prana to hold it. The prana is accustomed only to calmness or to an equable ananda.
Kriti wavers in the balance & progresses only in little points.
The vishayas are depressed in their recurrence.
The defective parts of the second chatusthaya grow in strength.
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Vishaya is now the strongest pervasive Ananda in the body. The others are becoming continually recurrent at points & more disposed to pervasiveness. Pervasive Kama is the most backward.
The second chatusthaya is now fixed in its lesser completeness & intensity. The greater awaits the full organisation of vijnana.
Ananda is now complete & organised, the subjective & the physical; only the continuity in intensity has to be acquired. Continuity is beginning in all the physical anandas.
Trikaldrishti & tapas increase in force, but the organisation is once more inchoate preparing a stronger harmony.
Krishnadarshana is moving steadily towards its full & fixed intensity.
There is now a strong movement to replace the remnants of the intellectuality altogether by the ideality. It has already made some progress.
Crude akasha rupa of a certain stability & variety seems now to be established in the jagrat. Crude dense is also frequent.
Ananda Brahman came to the front; this was followed by a lapse into Jnanam Brahma. Afterwards Anandamaya Ishwara took its place.
Continuity of Sharira Ananda still needs smarana; recurrence is almost free from the necessity.
The Vijnana movement was obstructed & receded again in the afternoon.
Drishti of sukshma rain etc.
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Yesterday's lipi—175 = 17 + 5 and 1 + 7 + 5—In accordance with the first Ananda Brahman & some progress in Samadhi. In accordance with the latter progress in vijnana, sharira ananda and drishti of other planes.
17 + 5. Lilamaya Ananda Brahman with full fivefold subjective Ananda perfectly organised.
115 . 11 + 5 preparing (Kalibhava on five planes). The action of the divine Prakriti must centre in the Vijnana and flow from it and work itself out through a passive receptive channel of mind, a passive enjoying Prana, a passive instrumental body.
The Seven Affirmations.
The three Krishna affirmations are now unalterably established in the being, but are sometimes pale to the consciousness
The four Brahma affirmations are fixed, but for their full action await the Ritam of the vijnana
The two Prakriti affirmations, Time & the five worlds, are in course of being established.
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The day has been devoted to the farther confirmation
(1) of the Ananda Brahman;
(2) of the 1ṣṭ chatusthaya in sama Ananda; especially Ananda of failure
(3) of the 2d, especially in sraddha
(4) of the combination of Ishwarabhava & (3)
(5) of the vijnana organisation.
The only true resistance now is in the physical obstacle [affecting]11 especially (1) samadhi, (2) three members of the Sharira, especially Saundarya, in a less degree utthapana, in a still less degree Arogya, (3) Karma
At night repeated coherent swapna.
Organisation of samadhi has entered into the deepest sushupta swapna; but is not yet more than initial, conversations of three or four sentences, brief complex actions, short stabilities, rapid but not long continued thought, vangmaya & perceptive etc.
For the rest the established siddhis are growing stronger, especially telepathy & trikaldrishti, but there is a thick veil and siege of the environing manastattwa through which the vijnanamaya action has to break.
1) large interesting results.
Double line lipi in akasha & sadhara (chitra) is becoming gradually frequent.
Great progress in organisation of tapas, telepathy, trikaldrishti.
The swapnasamadhi organisation progresses & confirms itself on a surer base.
There seems to be some beginning of a freer movement in the jagrad rupa.
Swapnasamadhi very strong in all but stability of rupa and long continuity. Rupa in jagrat continues to attempt a freer breaking through the veil.
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On the whole the vijnana may be said to have been well organised, but not perfectly in the month of June.
The Sharira has been delivered only in Ananda, not in Arogya etc; nevertheless there is a foundation of firm faith in the Sharira, but it wavers on the surface with regard to tertiary utthapana and saundarya.
The Iswara leads the life, but not yet to any definite result.
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June has been the period of four powerful finalities—
1) Anandamaya Samata
The first chatusthaya is delivered from the external attacks of the nirananda and asamata. Only a slight vibration is left combating the Ananda of failure, but this is itself becoming Anandamaya of the duality and is kept only to found a particular vibration of the pure Ananda.
2) Daivi Prakriti
The daivi prakriti and the fundamental sraddha are founded firmly and the Mahakali energy has occupied the Mahasaraswati frame, covered the Maheshwari pratistha, assumed the Mahaluxmi colouring and made its fiercer working compatible with the anandamaya samata. This movement is not yet touched to the final perfection and the ishwarabhava and sraddha are still insufficient and fluctuate on the surface. But the former defect is likely to disappear during the month. The latter depends on the imperfection of the vijnana and will disappear as the Tapas increases in its effectiveness.
3) Brahman & Krishna Kali
The Anandam Brahma is now fixed in the vision of all things and only occasionally goes back for a moment into the Anantam Jnanam Brahma. Along with this finality there is also the finality of the Lilamaya darshana in all existences; there is no longer the sharp distinction which confined the strong darshana to that which is urjasvi, the beautiful, young, noble or emphatic in character or to the human being. The siddhi however needs a more unwavering firmness and a more delightful intensity. These come to it sometimes, but are not yet part of the normal vision.
Krishnakali has been fixed in the consciousness finally. The Ishwara governs the action, thought etc entirely, but not yet with an invariable prominence. He is vibhu, but not always immediately & directly prabhu. Still the vangmaya, script & vani belong to him directly; only the perceptive thought & feeling are still indirectly possessed except in their extraordinary moments.
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4) Organised vijnana
Vijnana is organised in all its parts. Tapas, telepathy, trikaldrishti work together, but while telepathy is brihat and almost entirely and spontaneously ritam, trikaldrishti though always active, has often to wait for or acquire its ritam out of the mass of the possibilities. The ritam however plays a large part and grows continually. Tapas is effective sometimes as will-thought against resistance, sometimes as Chit-Tapas. It is not yet entirely chit-tapas and therefore not in possession of the samrajya.
Samadhi is still crude & unstable in the jagrat, and in the swapna still brief and often attacked by confusion and dislocation, but all the necessary elements are present and work more and more together.
The perfection of the first three siddhis may be expected in July as well as a much greater perfection of the fourth.
Deficiencies
Sharira is the field of the main conflict; the Arogya is subject to constant attack which takes the form of habitual fragmentary roga. Utthapana after making a great stride (primary) fell back & is suspended. Saundarya has been unable to manifest in the head and jara attacks chiefly in the hair. In the bhava there is eternal youth.
Karma makes little visible headway. It waits on the growth of the effective Tapas. It is attacked chiefly in equipment and freedom.
Physical Ananda
All the physical anandas are daily active and even have an initial combination and organisation. This is the one physical siddhi which is liberated from complete obstruction and ready for finality.
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In accordance with lipi 2. there was a great extension of telepathy of thought, the motions of thought in one physically near being followed with a great and constant, though not invariable exactness and proved by the subsequent action; the working was by a sort of combined mental prakamya and vyapti, prakamya predominating,—neither of them yet luminous,—manomaya, not vijnanamaya.
In accordance with lipi 3. there was a swift movement of ritam in trikaldrishti at the same time. This has yet to [be] perfected and extended to the distant (lointain of lipi 1); for in the distant there is still mainly the surge of possibilities, telepathy not trikaldrishti.
Sahitya-siddhi seems to be moving towards the recovery of the lost Mahalakshmi colouring in the style. (lipi 1).
Throughout the day a violent struggle between the Arogya-prakriti & the Rogasharira. The latter has manifested for some days in bad forms of assimilation and incipient cold, and now in incipient fever. The latter has been defied in all respects except not bathing & so far has been unable to make itself felt except in a fluctuating recurrent heat and occasional tendency to weakness. The weakness however makes no difference either to intellectual work or to physical exertion. This is the struggle to establish the Arogyasharira (lipi 1. τƞς ὑϒɩεɩƞς)
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The lipi "trikaldrishti tapas telepathy" is not yet in visible course of fulfilment, but there are incipient movements.
to full effectivity hereafter in the telepathy trikaldrishti tapas
together.
It is becoming more clear that the life has been directly taken in control by the Ishwara
Reference.
1) प्र सोमस्य पवमानस्योर्मय इन्द्रस्य यंति जठरं सुपेशसः
2) it is the glow of life, its finest breath
Developments in the jagrad rupa showing that the definite foundation has really begun (akasha, sadhara)
The struggle in the Arogya continues.
Sudden advance in several directions.
The fixed general tertiary intensity of the Krishnadarshana in the third degree has been suddenly established, free from all subjection to forms and circumstances. All fluctuations are in different degrees of purohiti of the Ishwara.
Vijnanamaya satyam of the jnana (complete) as opposed to manomaya satyam and, with less completeness & nearness, of the trikaldrishti in surrounding movements has been suddenly established
There is ritam of the jnana, only partially of the trikaldrishti & force.
Page 886
Satyam of the force is preparing.
Ishwarabhava & sraddha have taken a step forward.
Thought, vangmaya, vani have all been entirely possessed by the Ishwara; the other voices & suggestions are being either taken up by him or turned into sukshma vak. This latter movement is assured, but has not yet the final definite completeness.
Personal relation of Ishwara & the jiva (prakriti) is now complete though not yet forceful in its central characteristic (rudra-bhava).
The ritam of telepathy-trikaldrishti-tapas has now to be fixed.
1) 12 2) 13 3) great results.
Strong emergence of the shuddhananda involved in the chidghana-ahaituka; also of the subjective prema-kama. They are not entirely fixed in generality in their intense forms.
Since yesterday the gandha has again recovered its intensity & variety and is today beginning to become frequent. There is a movement of recovery in the rasa, great intensity in habitual sparshas & preparation of variety involved in indeterminate sparsha, incipient certainty & considerable intensity in sravana (chiefly in habitual sounds), spasmodic recurrence of darshana.
Trikaldrishti of things distant in space & time is beginning to be generalised (telepathy was already working & occasional trikaldrishti); but as yet there is no certainty, as there is still the siege of possibilities. Ritam is not yet certified to the intelligence. Lipi is beginning to work again on these things and rupasamadhi is preparing to follow.
In the afternoon the siddhi receded from the morning's intensity and in the evening there was even some touch of the reaction
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contradictory of samata usually associated with the Mahakali rajasic activity.
There is a considerable attempt of jagrat rupa to advance in all parts, but the success is not yet manifest.
At the same time the tendency to use even imperfect rupas for purposes of vijnana increases and seems to help the attempt.
ut sûryo brihad archinshi aҫret, puru viҫwâ janimâ mânushânâm samo divo dadrishe rochamânah, kratwâ kr'itah sukr'itah kartr'ibhir bhût. sa sûryah prati puro na ud gâ, ebhih stomebhih etaҫebhir evaih pra no mitrâya varun'âya vocho, anâgaso aryamn'e agnaye cha vi nah sahasram ҫurudho radantu, r'itavâno varun'o mitro agnih yachchhantu chandrâ upamam no arkam, â nah kâmam pupurantu stavânâh—
1) light to be manifested entirely telepathy trikaldrishti tapas.
The suddhananda as the result of yesterday's movement is fixed, dominating the Chidghana and sajosha with the subjective premakama, but not yet in its invariable intensity—
Yesterday's general attack is being overcome—It failed to create a crisis.
The fivefold plane is being manifested in thought etc (puru viҫvâ janima manushânam) with the illumined mind as the centre (samo divo dadrishe rochamâno) & the brihad archis of the vijnana as the source.
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The five purah are being manifested even to the rupadrishti. The vijnana (surya) has yet to ascend into all. The completion of this movement will establish the eighth Affirmation (of the nine, ebhih stomebhih), see May 20. The three Krishna affirmations are almost perfect. The four Satya-Ananda affirmations await for their perfection the free Tapas & Prakasha.
The dominance of the Vijnana has been restored, but it has to be consciously related to its roots in the Ananda. As foreseen in the jail the Ishwara is seated in the Ananda; the Ishwara + Jiva in the Vijnana.
Development of samadhi continues—
1) Jagrat Antardrishta—Any image willed comes after a time, always recognisable, but not always clear in outline or distinct.
2) Jagrat bahirdarshi—Images on the background independent of the will, a few distinct & stable, others clear, constant but shifting, not very distinct, others changing & fleeting.
3) Swapna. Combinations of vision, speech, action.
Strong opposition and attack.
Ananda (sharira) continues to be constant in recurrence, sometimes continual in recurrence (especially tivra & kama) with an occasional continuity (especially kama). The anandas (vaidyuta, vishaya, raudra) are often pervasive. Pervasive kama & tivra also occur, but with less force & hold.
Samadhi continues slowly to develop.
Vijnana of trikaldrishti, telepathy, tapas is much obstructed
Again a day of obstruction and struggle. Sharira is especially obstructed and the positive Asiddhi seems to prevail at some points.
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The day devoted chiefly to sahitya (poetry).
Continuities of kamananda.
The decisive trikaldrishti has during these few days acted only fragmentarily or dimly at a distance. Telepathy & its stresses have governed the field. Tapas has been with difficulty effective, often ineffective—
Kamananda is increasing against obstruction its force of continuity; but there is a tendency in the body to insist only on one continuous ananda at a time.
Last night pain of strained nerve in the knee joint turned to Ananda, but imperfectly owing to jugupsa.
The vijnana siddhi touched bottom-point & then suddenly rose again. It appears that the final elimination of temperamental stress is being now engineered & that this was the principal object of the retrogression.
Sama Ananda has stood firm, except for rare touches; the second chatusthaya & the Mahakali bhava have been strengthened, even the ishwarabhava & the temperamental sraddha (in the heart) although the intellectual mind has been shaken.
Krishnadarshana increases in the tertiary Anandamaya sense through all fluctuations.
Sharira & Karmasiddhi have been obstructed & retarded; but the vijnana has been the chief sufferer.
Indefinite progress at various points
Telepathy, trik. tap. [trikaldrishti, tapas] are recovering force in their combination, but telepathy always predominates—
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The first part of the month has passed in the usual relapse into a confused and inchoate condition of the siddhi marked by a partial and temporary dissolution of what had just been gained, some amelioration & confirmation of previous gains and the vague beginning of a fresh advance.
It is indicated that there will now be a steady movement forward.
The right form of the Krishnadarshana seems now to be fixed—the Ananda-Purusha Krishna containing the Ananda Brahman which contains the Ananda Purusha as the Jiva—the Shuddha Ananda containing the Chidghana & Ahaituka and giving rise to the PremaKama. The right harmony in intensity of the three elements is not yet fixed.
Daivabhava of Mahakali is fixed. The Maheshwari Pratistha is submerged, but the Mahalaxmi-Mahasaraswati continent is still too strong for the right intensity of the Mahakali inhabitant to fix itself.
In Samata there is still a tendency to return of depression by non-faith in Siddhi.
The Pranic deficiencies of Ananda have yet to be mended; the indriyas are now fixed in the subjective vishaya & the buddhi in chidghana of vishaya, but the prana is not yet free from the memories of virodha in bhoga, eg in bad food, certain reminiscences of repulsion in sound, smell, sight, mental vishaya. These are however shadows that fall from the external auric shell and are rejected by the Prakriti when not compelled to respond.
Tapas-telepathy-trikaldrishti are now successfully combined and strong; but imperfection of trikaldrishti has to be mended before there can be perfection of tapas.
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Jagrat rupa is once more seeking perfection in the crude.
Sudden development of the antardrishta; many scenes, stable, but marred by a constant "flottement" of the images—eg a sea against a rock, landscapes, in one a small cottage in the night, a fight in process, long continued flashes from & against the window from which first a light shone, figures behind watching a man on horse-back wading through a wide expanse of water, also long-continued etc.
Tapas & trikaldrishti are gaining in general force of fulfilment, but they act mentally not with the light.
1) Easy delight faith aiswarya result—for the fulfilment of the harmonised T³
2) energetic faith—for the fulfilment of the harmonised T³
3) tejas.—for the fulfilment of the harmonised T³
Perfect T³ as the result of the above combination; it cannot yet be steadily applied because of defect of energy in the physical prana and of faith in the physical mind.
It is indicated by the Vani that telepathy must become trikaldrishti and trikaldrishti turn into Tapas = Chit-Tapas.
Already the perfect examples of telepathy turned trikaldrishti are being given, long, continuous, many movemented, exact in each detail.
Dream is once more attempting to turn itself into swapna samadhi
Telepathic trikaldrishti is now acting with almost entire perfection, only slightly marred by tapasic stress. Tapas is increasing in effectuality. All this in the mentality, not in vijnana.
The resistance of thing in statu to the exact movement willed is now often overcome.
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4) to the entire liberation of the tapas in the physical siddhi
5) to the authority of the lipi.
(Both these are in the future—in preparation)
After a long discontinuance of some months secondary utthapana has been resumed. Laghima-mahima are very strong, defect of anima persists.
6) third chatusthaya perfected
7) finality of the Krishnadarshana.
Exact trikaldrishti of time.
A day of struggle. The T³ is attacked and underwent some relapse, but in the perfection gained, not in its continued activity, except for some temporary failure in the activity of the tapas. Telepathy is sometimes clouded by will-thought masquerading as telepathy.
Samadhi is obstructed and does not make any advance. It is continually being suspended (ie thrown back to a former imperfection) in swapna and antardrishta
Vijnana is almost suspended, except for an occasional action. The mentality is being exercised in non luminous reception & action according to a concealed vijnana behind. The attempt is to make it mechanically right in all its movements.
Sharira makes no sensible advance.
Ananda Brahman containing Ananta-Jnana = Suddha Ananda containing Chidghana seems to be fixed, but it is still capable of following to the greatest point of depression consistent with non-evanescence.
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In pain even when intolerable there seems always now to be a basis and content of Ananda; it is only the skin, as it were, of the contact that still preserves the memory of mere pain. This is at least true up to a certain & a high degree of intensity.
The pranic nirananda of the vishaya is in course of disappearing; it is already immensely extenuated; eg in tasteless food, disagreeable sounds, bad smells, ugly or vulgar forms, uncomfortable contacts.
Nirananda of event is now entirely physical & imposed by force from outside.12
The Dasya is constantly increasing in an all-embracing intensity. Madhura which has often fluctuated since May 26, but has always been behind the veil when not present or insistent in front, will now be always in front. Bhoga of the slave & instrument is also now complete. The presence of the Ishwara has often been veiled by his manomaya personalities & ganas, but is now to occupy the directing centre in the Ananda tattwa. The triple Krishna affirmation is therefore perfected.
Again an apparently stationary condition.
The Ishwara remains, the forward action seems to be opposed & inhibited.
Literary work is now done more rapidly.
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The lapse into mentality with a disorganisation of the vijnana in T³, preparing a farther discarding of the imperfections in the previous organisation, eg—stress of telepathy, stress of tapas, division of trikaldrishti from tapas.
The Samadhi advances dully enlarging itself, but shadowy, not luminous or in possession of itself.
Development of swapna samadhi. Pages of lipi; but the power to read coherently is still withheld; coherent parts of sentences are frequent but mixed with parts of other sentences. Rupa, Vishaya & event are oftenest shadowy, but all kinds occur and there is occasional stability & continuity. Thought in Samadhi is fragmentary or suspended.
Telepathy & trikaldrishti of tendencies & "contingent certainties" is greatly extended. Tapas is slowly recovering itself. Positive trikaldrishti is discouraged and tapas no longer sure of itself.
1) perfect inability to digest in the pristine fashion
2) perfect telepathy.
Slow recovery of the organised vijnana.
Mechanical unillumined trikaldrishti of exact time (3 times in one evening).
[Here a third of a page left blank.]
July has been throughout a month of Asiddhi; retardation, suspension of activities gained has been its leading characteristic. All that is unripe in the siddhi has manifested itself,—all the error and false leading.
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Samata is established except in regard to siddhi of result where continued asiddhi brings an occasional positive depression and vague touches not of asanti but of suffering & shadows of the old revolt against the leading. On the other hand complete samananda of siddhi asiddhi is obviously preparing & has become more normal than asamata.
In shakti faith is depressed, in siddhi of physical yoga, in siddhi of karma, in siddhi of rapidity and in God & self-power. It is doubted whether the leading is directly divine,—whether the leader of the yoga is the Master of all. Mahakali-shakti is depressed in its Mahakali bhava.
The third chatusthaya is entirely clouded; its action is disorganised & only mental, though constant. The satyam has gained, the ritam only occasionally manifests itself except in fragments. Power is slow & uncertain in its effectivity. Samadhi does not advance, but keeps beating against a wall of aggression.
Sharira is in all points obstructed & in most thrown back.
Karma gets no sure foundation; only sahitya progresses. Asiddhi prevails in kriti.
In Brahmadarshana jnana is strong, Ananda Brahman vague & often only implicit. Krishnadarshana is no longer intense; although it is laying its foundations more solidly.
A general physical lassitude & indifference of the will prevails.
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रदत् पथो वरुणः सूर्याय प्रार्णांसि समु्द्रिया नदीनाम् । सग्रो न सृष्टो अर्वतीर्ॠतायच्ञकार महीरवनीरहभ्यः ।।
1) Wideness & purity of the Soul. (Varuna)
2) Has to cut out paths for the Vijnana in the mind.
3) Along those paths must be the flow of the higher existence.
4) The Tapasic impulsions and will-thought have to [be] turned into truth of Vijnana.
5) So all the activities or streams of the existence have to be made vast for the dawns of the Vijnana by the rapid movement of the wideness & purity.
Sukshma gandha recurred after a long time with intensity and frequency.
Vijnana is attempting once more to organise itself, better & more soundly than before. There is especially a perception of the relative truth of the physical, mental & vital satyam & ritam, with the absolute truth of the vijnana behind it.
Ritam increases slowly but steadily in the trikaldrishti & telepathy.
Chiefly, a preparation of finality in the Anandamaya Ishwara-darshana.
Formerly the Brahmadarshan was of the impersonal Sarvam Anantam Jnanam Anandam, centred either in the Sarvam or Anantam or Jnanam or at the highest in the Anandam. Now this is a past state that recurs; it is the Personal in & embracing the Impersonal that is now the more normal, but this is most often in the Jnanam. From yesterday it begins to be more fixedly, more recurrently, for a longer time in the Anandam.
At the same time the second chatusthaya with the Mahakali bhava tends to fix itself. There is sraddha in the struggle & power of battle, not yet firm sraddha in the result.
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The main point is that the maintenance of Mahakali bhava no longer depends on successful manifestation of power. Formerly with insuccess it fell back to Maheshwari-Mahasaraswati, recently to M.M with quiescent Mahakali. At present it wavers between M³ with predominant Mahakali & insufficient Mahaluxmi colouring and M⁴ with insufficient Mahakali force. In the latter case Maheshwari pratistha tends to be hidden, as is intended, in Mahakali intensity of the prana, but the intensity ceases in the general Tapas. In the latter there is intensity of tapas, but the pratistha appears & emphasises itself so as to support the tapas & prevent a relapse into the rajasic Kali. In the former there is a harmony and the intended harmony, but with insufficient sense of power.
This has now to be remedied.
Vijnana & Sharira continue as before; but in Vijnana there is the foreshadowing of victory, Sharira still dwells in the shadow of defeat. In Karma there is nothing decisive.
एवा वंदस्व वरुणः बृहंतं नमस्या धीरमर्मतस्य गोपां । इमां धियं शिक्षमाणस्य देव [क्रतुं दक्षं]13 वरुण सं शिशाधि
Yesterday sukshma gandha only in the evening, today active with the taste. Neither free.
A movement of the vijnana by which the central vani, script, thought (vangmaya) separate themselves from the indirect and apocryphal and assure themselves more firmly to the faith
This movement proceeds along with a[n] increasing firmness in the foundation of the Mahakali bhava and a definite assurance of the finality of the Ananda.
It is not yet clearly fixed for the intellect that the Master of the Yoga is the Master of the World, but it is fixed for the faith;
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& this is clear that it is the Swarat of the system accepting the conditions he has created for the work of development and not at once manifesting his full power and knowledge. It had already been indicated that this was his method—a progressive unveiling out of the satyam and anritam of the human creature. The same rule would then apply to him as Master of the World, Samrat,—but there the mastery is not yet so wide & absolute, the evolution has not proceeded so far and is therefore not so evident.
Faith today seems to be completely founded & formed except in the detail and in the rapidity, but faith in the detail is preparing. It remains to be seen whether what has been formed can again be shaken.
In the Vijnana a preparation of farther advance towards (1) certainty of trikaldrishti-telepathy, (2) more general effectivity of tapas, (3) firm foundation of samadhi which has again been obscured & depressed. In the kriti there is again some effectivity, no longer merely of detail; in the sharira as yet no advance.
1) act realise begin (in strong letters, but not sharply distinct)
2) rely on the aishwarya
3) delight. (ie in the action & result).
There has been as yet no definite success in the directions indicated, only a general strengthening which does not visibly go beyond the actual results already obtained. The fluctuations of the vijnana still continue.
There is a tendency towards renewed activity in the Sharira especially in Ananda which has become sparse and sluggish. It has to be remembered in order to come.
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A great advance towards certainty of the Ritam in the trikal-drishti.
At the same time there has come a rush of the will-thought attempting to establish itself as the effective thought with the knowledge thought contained in it. This is the same movement which formerly followed any considerable advance of the siddhi,—a rush of Mahakali pravritti, with confidence in the immediate fulfilment of the hope, desire etc in the rajasic being and a subsequent recoil of disillusionment, disappointment and loss of faith.
At present, however, the will-thought is much more normally effective than it ever was before; but it is not yet entirely effective and seldom immediately effective. Its enlightenment is imperfect & even when it is right, it is still half obscure of the nature of right Force but not of Light or luminous right force. It is not kratum sachetasam, but only prajavat, suvitam.
The harmony of the will-thought & knowledge-thought must be the next step, leading to their entire oneness.
Some slight advance, but not yet quite firm in the jagrad antardrishta. Perfect forms initially stable.
Constant movement towards settled perfection for several days in the Brahma and Krishnadarshana.
Movement towards harmony of the will-thought & knowledge-thought. Greater effectiveness of the will-thought.
Increasing frequency of the pure inspired & revelatory vijnana.
The whole process of the Yoga is now concentrated towards the perfection of the vijnana (samadhi excepted) and the perfection of the Krishnadarshana. In the former the entire perception by sanyama of the mental state of the object is now frequent, but the entire perception of the thought has to be added: the right (rita)
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perception of the trikaldrishti in that which is near in place & time is gained and frequent, but the perception of that which is far in time & place is inadequate. There is also the lapse into the intellectual perception visited by vijnana from the general vijnanamaya perception suffered by the intellectual & sensational mind. These defects have to be remedied.
In the Krishnadarshana, the difficulty of the entire perception of all forms as entirely Krishna is still only occasional & the siddhi which has progressed rapidly oscillates back into the lower stages from and through which it has progressed. The Shakti is aiming at the final removal of these defects.
The movement of the Samadhi is again suspended.
Sharira still continues in the same state of obstruction.
Ananda (kama) in sharira tries to move again towards normal continuity, the others towards normal recurrence.
The Krishnadarshana has surmounted several of its difficulties. Formerly the adult vulgar & hirsute masculine face did not at once throw back the idea of Krishna. Now all faces at once reflect him. There was also a division between the Krishna in human form & the formless & universal Krishna. Either the first was intensely sensed & the latter became merely Brahman or the latter was seen & the human form became a mask of Brahman + guna etc. This is now in type surmounted; but the Siddhi goes back to this stage firmly in order to bridge over the division by proceeding from the universal to the individual and no longer from the individual to the universal. In all probability this movement will be complete today.
The tapas is becoming extraordinarily effective both in general movement & in exact movement whether of things in statu or things in motu. But it is only occasionally effective immediately
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& without resistance. Therefore for things in motu the perfect movement is delay[ed], others contrary or imperfect intervening, or there is a failure of the occasion. In the latter case either the failure is definitive or the object returns to the same place & executes the movement or some other comes & executes it in its place. For things in motu, the movement is often executed, but in another place & time than was first indicated, after one or more contrary or imperfect movements; sometimes it is done immediately, sometimes in the same place but after delay or return.
Nevertheless the end of resistance is within sight for things near in time & place
Vani has assumed the entire madhura dasya relation which is beginning to affirm itself definitively; with it comes the full sense of the Lila and the attahasya.
The intermediate vani now makes no difference.
This siddhi is extending itself to the script & vangmaya.
At the same time the perceptive thought is becoming more powerful in trikaldrishti.
Tivra Ananda is becoming much more intense and tends to unite itself with madhura.
Raudra is becoming frequently spontaneous (without smarana).
The perfect spontaneity of all the sharira Anandas must be assured before there can be fixed recurrence and continuity.
The entire Krishnadarshana, individual in universal, universal in individual and both the same, is now accomplished. It has yet to be given such force & consistency as to eliminate all relapse and to be raised to higher intensities.
Farther combination of the instruments of the vijnana; especially script begins to work simultaneously with vangmaya which is getting rid of sthula sabda.
Renewed activity of samadhi in all parts, but with insufficiently
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firm hold on the akasha. There is sometimes perfect combination, but no stability and lipi in swapna has not recovered its coherence.
1) Dieu sorti de l'école
2) fonder l'enseignement morale.
There is again a point of arrest, farther progress attempting to realise itself, a passive obstruction resisting.
In the tapas & knowledge the movement is toward immediate effectiveness of the tapas and automatic accuracy in detail of the knowledge. This is sometimes entirely realised, but immediately afterwards contradicted.
In Krishnadarshana it is the intensity.
In rupa it is the fixity & perfection of the rupa in all its variety.
Finally, the effective control of the body & of all outward result by the Will
The activity of Samadhi continued—stability and firm continuity, but not very prolonged. Occasional coherence of lipi in Swapna.
On the whole, however, the day has been one of arrest. The Tapas etc fell back slightly and the force of the Mahakali bhava; at the same time there was no forcible retrogression.
Kriti continues to be slight & limited, but it works.
It is felt that another advance is being prepared.
The day chiefly occupied with Sahitya.
Spontaneous gandhadrishti shows a tendency to regularise itself.
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Sukshma vak is also developing in its spontaneity.
The more subtle form of the vangmaya is already established; the script unsupported by vangmaya is also developing.
There is a suspension of organised vijnanamaya perception; but trikaldrishti of exact time is repeating itself. It is telepathic in its suggestion, rather than vijnanamaya; but it is trikaldrishti, not telepathy.
Sukshma vak tends now to develop sentences and is growing rich in implicit voices.
All drishti is attempting to break down the veils that have so long confined it. Sparsha is much stronger than before, but does not get beyond the habitual touches. The barriers still prevail in rupa.
Since writing, however, three or four dense & developed forms have appeared stable straight under the eyes.
Rupa in swapna samadhi is growing in habitual intensity, but there is still the influence of the chhaya over all, though all is not now chhayamaya.
तममृक्षंत वाजिनमुपस्थे अदितेरधि विप्रासो अण्व्या धिया.
That is to say, the suspension of the vijnana action is for the purification of the Pranic Force in the vast of the infinite consciousness by the right action of the pure mind.
Great stability in profound swapna-samadhi.
Repeated coherence & samadhi character of swapna.
During the day no sensible advance. Occasionally it is shown that the siddhi has not really retrograded.
The movement is towards a more complete possession by
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the Ananda & Vijnana & the elevation of vijnana thought and perception to the pure drishti & sruti.
But the obstruction seeks to draw it back to the intellectuality.
This obstruction is being used as a means for the necessary transformation; it allows the habit of the inferior activity of vijnana to be weakened by suspension.
There is also an assertion that the decisive effectivity of the tapas is to be evolved.
Dream & samadhi united at the borderline.
There is now definitely a new period of obstruction & of attempt at relapse; hostile attack is evident & not merely the pause of transition. Even the Samata has been slightly touched.
In the Krishnadarshan all that has now to be done is to exhaust the force of the habit of relapse which allows the opposition to affect the consciousness attained & throw it back to the simple Brahmadarshan or even the mere Sarvam & Ananta or Jnana or else to the inferior stages of the Krishnadarshana. This reversion seems now to be merely mechanical & to happen only because it has happened in the past and can still be forced on the consciousness in the present.
The loss of faith in the Sharira & Karma is still possible & brings with it brief touches of Asamata with all the old symptoms & reversions to the mere Mahasaraswati type. All these are forced upon the system by long and persistent violence & with great difficulty and are not natural to it, much less normal.
Yet the suspension of the Vijnana is not real, but only an appearance fastened onto the mind by sheer force. The coverlid is held on by sheer force & whenever contrary force is applied, it is lifted.
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Progress chiefly in samadhi, confirmation of one or two stable dense & developed rupas, coherence of dream etc; but nothing very strongly decided.
The adverse current prevails in sharira and kriti and is not yet removed in the rest of the siddhi. The most discouraging fact is the return, however slight & transient, of the circumstances of the Asamata, ashanti, asukham which seemed to have been definitely excluded. Although no lodgment was effected, the attack itself contradicts this elementary & initial finality. The hope of rapidity in the rest of the siddhi has now to be postponed indefinitely.
Krishnadarshana is also successfully resisted & kept fluctuating between its inferior degrees & those of the Brahmadarshana.
Seven days have been given to almost entire asiddhi & almost the whole of July. None of the instruments of Vijnana can yet be firmly & wholly trusted, since they all seem to give themselves to the intrusion of inferior powers.
Physical Ananda is infrequent and the vishayas again rare & sluggish.
विहि होत्रा अविताः[विपो न रायो]14 अर्यः—
The Siddhi is again dominant in the vijnana, but the element of mental error remains, though subordinated, & the element of tapasic ineffectivity.
The higher energies of the vijnana are trying to manifest, होत्रा अविताः Repeatedly indications that seem to be contradicted or in constant course of contradiction & the corresponding tapas fulfil themselves victoriously; but the fulfilment is not always perfect.
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There is as yet no firm possession of the Vijnana and the realisations acquired sometimes descend and take possession, sometimes stand back & allow the old conditions to play in front of them, sometimes seem to be almost entirely obscured.
At present a process is going on with the mind in which that is at the mercy of mental suggestions and all that is true is carried on from above automatically, the mind being only a channel and not participating except very slightly & wrongly.
Later on (16ᵗʰ morning) entire return of the siddhi (tapas-telepathy-trikaldrishti-lipi).
Ananda sharira is again becoming normally active. The whole poise of the siddhi has been restored and the beginnings of a new organisation manifest.
The last nine or ten days have been a period of uncertainty and confused labour; the main result has been to confirm the satyam entirely in knowledge thought & will thought on both the two planes of nervous & pure mental mind, but not yet in the intuitive mind; for satyam of intuitive mind = ritam.
Tapas effectiveness varies between all the different degrees from postponed or deflected effectivity to 80°
Telepathy is in the same condition, active, but not well-organised.
Samadhi is obstructed.
Krishnadarshana is firm in the Jnanam Brahma, but Anandam Brahma is not yet sufficiently brought forward,—therefore the full intensity is ordinarily absent.
Sharira is still denied.
Kriti is stronger than before, but very partial.
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यदुत्त्मे मरुतो मध्यमे वा यव्दावमे सुभगासो दिवि ष्ठ अतो नो रुद्रा उत वा न्वस्याग्ने वित्ताध्दविषो यद्यजाम ।। अग्निश्र्च यन्मरुतो विश्र्ववेदसो दिवो वहध्वे उत्तरादधि ष्णुभिः ते मंदसाना धुनयो रिशादसो वामं धत्त यजमानाय सुन्वते ।।
This is an indication that the satyam (and ananda) are to be extended to the highest or intuitive mind as well as the two others.
It has begun to be fulfilled to a certain extent.
Gandha seems now to be fixed in recurrence, but it is sometimes rare, sometimes more frequent. Rasa also comes, but less firm & intense & often as a result of gandha. The others are frequently suspended & do not attain to any new variety or freedom.
Raudrananda has increased, especially in the agneya-sparsha.
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