Sri Aurobindo's diary of his yogic practice between 1909 and 1927.
Sri Aurobindo's diary of his yogic practice between 1909 and 1927. This two-volume record of sadhana contains fairly regular entries between 1912 and 1920 and a few entries in 1909, 1911 and 1927. It also contains related materials Sri Aurobindo wrote about his practice of yoga during this period, including descriptions of the seven 'chatusthayas' (groups of four elements), which are the basis of the yoga of the 'Record'.
The complete fulfilment of the programme for July has been prevented by the sudden relapse towards the intuitive mentality. T² has indeed developed an initial firmness, but this is very insufficient in universality owing to the mental interference. The two first chatusthayas have again been contradicted by the invasion of the external mentality, which brings in an element of asraddha, tamas, dissatisfaction, and some broken hints of the revolt of the mental will and its old duhkha at asatya and asiddhi, the only two things that can still produce a perturbation. These touches are combated and thrown out by the tapas of samata, but they create recurrent vibrations though they cannot occupy the mentality. K A has confirmed only a recurrent, not an unbroken continuity, a continuity in smarana broken by brief mechanical discontinuities, but not a conquest of absorption and sleep; the other Anandas have therefore also to await their greater development. Karma is developing, but on a limited scale. Kali has deepened and possesses the system, but Krishna is still veiled by the ganas and devatas. Ananda Brahman has filled in with the chidghana and prema, but not yet with the fullness of the Anandamaya Ishwara. Tapas in Arogya has increased, the fragmentary rogas have a less insistence, but the two chronic rogas have acquired a new lease of continuance; nevertheless the digestive functionings are more under conscious control of the will. There is for the moment a
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great incertitude as to the immediate future of the development of the sadhana.
Lipi. Tapas siddhi to increase immediately to its full force in the pragmatic ideality. Health to continue the battle, but to give the increase of the tapas against the existing difficulties. The delight of the Ananda to fix itself against the oblivion of absorption, not yet against the sleep. Ananda Ishwara to determine itself in the darshana. Light of the hermetic ideality to suffuse the highest ideality. Samadhi to determine its ideality in the permanent fixity. Vishaya to develop as also the rupa siddhi. These things and others to begin in the remaining days of July.
Siddhi began with the Ananda-Brahman. This is now beginning finally to impose itself on both the chidghana and the mental darshana. In the latter it either diffuses itself or contains the mental seeing, but in both cases is itself mentalised and loses its character of the pure perfect unmodified Ananda. The vijnana darshana either contains or is contained in the Ananda. In the former case the Ananda is either made of the chidghana kind or surrounds it in its mental or its chidghana modification. Prema is always present in the Ananda darshana, but is often seen as an element of the thing, rasa-grahana, without evoking bhoga of prema in the chitta and prana. It is seen by prakamya, not received by vyapti. The vijnana darshana is now being made by tapas to replace more firmly and fully the mental seeing. The more perfect Ananda darshana then supervenes more easily and with a greater completeness, density and amplitude.
The struggle with the remnants of the relapse continued for a time. Strong pragmatic ideal tapas worked in and on the resistance, till the intuitive ideality in intuitive manasa and vijnana replaced the lax intuitive mentality. Then suddenly in Samadhi complete and powerful gnostic revelation took up the whole action in light and deeper swapna, brought in full coherence, excluded all mentality: but in the deepest nidra imperfection still continued though attacked and partially excluded by the revelatory gnosis. There was no actual dream, but insufficient inner jagrat[t]a.
In the waking state also this gnosis took up the thought, but not so completely; T² is still a gate for the intervention of manasa.
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Nevertheless the gnosis is working upon this manasa to transform it and exclude all unconverted movements. There is also some initial movement of turning the K A into the character of this gnosis.
Samadhi in the afternoon overpowered by nidra, only towards the end returning to the gnostic drishti.
In the ideality a strong and stable perception of the mental panchabhuta, brilliantly etheric in its basis, tejomaya in its substance, with all the perceptions and forces acting in its intellectual intuitive medium: within, but alien to it the pranic, vayumaya in its basis and substance, below the material inconscience, prithivimaya and jalamaya in its basis and substance. The mind sees in this medium its own contributions to thought and action, consciousness and force, but with some difficulty the pranic interception and intervention, with most difficulty the material resistance and response. This ether forms an obstacle to the vijnana contribution which governs, originates, decides the whole action of the triloka.
Subsequently a descent from the highest ideality for the purpose of farther fixing the transformation of intuitive mentality into intuitive ideality. This has been effected so that even in relaxed states of the system, the thought is ideal and not of the mental substance. The mental form is becoming exceptional, peculiar to a most relaxed condition of the system.
Samadhi still distressed by nidra. Dream of half-samadhi turning to vision, incoherence sometimes overpowering, sometimes corrected with ease or difficulty to some regular or capricious coherence. Rupa and vishaya in abeyance. K.A acting, but oblivious tamas attending absorption insistent, not strongly attacked by gnostic tapas. Physical siddhi otherwise in abeyance or small isolated action or limited to simple maintenance of the present status. The relapse has been chiefly effective in the physical siddhi.
The ideality is working still at the transformation. T² is now acting normally in the telepathic form in the intuitive ideality with a clinging adhesion of the stuff of mentality. Nevertheless, there is frequent correctness of circumstance, but with an insufficient force of certitude and some occasional intervening element of error
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and wrong selection. T² of inspired telepathy has begun to be finally idealised, but there is yet a heavy incidence of mentality. The highest gnosis in T² is in abeyance.
Lipi. There will be the rush of the highest ideality today in the thought and the thought speech; a beginning also in the trikaldrishti tapassiddhi.
The inspired telepathic ideality can give the fact to be, but does not command the time and the circumstance. The attempt to do it brought it back to the infinite incertitude of possibility and so to an intuitive mentality just shading off into a thin ideality. Afterwards was a rush of tapasic action of the being, mostly idealised in the intuivity, but pervious to unidealised mental suggestions. Samata, ҫraddha etc are being made compatible with this tapasic state of the being which formerly brought always disturbance and reaction. The replacement of tamas or mere ҫama by a tapas based in ҫama is the intention. On the whole now laxity of the system can bring it down only to an intuitive ideal state bordering on and pervious to suggestions of the mentality, but not to unideal mentality. The attempt now is to replace this intuitive level by an inspired ideality which will be the state of relaxation and to make the highest ideality the proper action.
The rush of the highest ideality has begun, but it is very pervious to the motions of the lower ideality. In its inspirational form it gives freely the fact to be, but not yet the circumstance which had begun to be given with much imperfection by the lower inspiration
Vishaya and rupa revived, but began with their old faults, crudeness of rasa, obstruction of gandha and fugitive rupa etc. These are now gradually being set aside. Gandha can now always be commanded in subdued form or intensity by inhalation; spontaneous gandha is still limited to rarity by the obstruction. The tendency in rasa is to define. In rupa to a doubtful and quickly withdrawn primary stability. The full freedom is not yet established in any of these siddhis.
When the relapse brings back to a former state, there are always three conflicting principles at work, the habit of rebuilding laboriously what was broken down, the method of remanifesting rapidly the past siddhis by a rapid repetition of some of the steps by
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which it had been formed, the immediate remanifestation with fresh progress. The second tends to prevail, but less in the undeveloped siddhis; the third is only in its infancy.
A considerable force of samadhi later in the morning.
Samadhi in the afternoon much half-idealised dreaming.
Brief freedom of gandha and sparsha and a freer ҫravana.
Work in the afternoon. Highest ideality, but some action of the lower gnosis and the idealised intuivity. Later laxity and apravritti.
Today a more perfect T² has been presaged in the lipi and the presage is repeated this morning.
T² is already growing towards a relative perfection. The ideality acting on all levels gives increasingly a prediction which has indeed only a relative certitude, but is generally right in fact of event, always has some justification in telepathic actuality, is able to fix time with a sort of coarse appreciation, but not yet always with an entirely prevailing relative certainty, has some rough initial idea of the arrangement of circumstance, though not yet the fine detail, but all is still disquieted to a certain extent by three of the old difficulties, (1) chiefly, the incertitude caused by a defect of the decisive seeing, (2) an attempt of the telepathy to fill in illegitimately this defect and the defect of range by a false certitude, (3) the intervention of mental will trying to masquerade as trikaldrishti. The incidence of these difficulties is steadily diminishing, but they are still in action.
Chitra rupa has been for some days growing in abundance, vividness, life and variety. Sthapatya rupa has now reappeared, this time in full spontaneity, vividness, unlimited variety, perfection of form, truth of life,—forms of all kinds of beings, objects, scenes etc. Chitra is developing towards the same perfection.
The highest ideality is now attempting in thought perception and tapas to free itself from the lower action. That comes in as an alien intervention, a sign that it is rejected and when the highest gnosis works, it is only so that they can present themselves, piercing from outside through the regular working and finding some similar response in the physical system, but rejected by the gnostic and
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mental being. When this gnosis works in freedom, then it arouses no pragmatic eagerness in the mental system, tolerates no mechanical tamasic laxity
During the rest of the day a variable action of the ideality. In Samadhi dream pages, consecutive reading. Violent mass touch of sparsha, blow-push, in Samadhi. Nidra still oppressive. A general wavering and incertitude.
The highest logistic gnosis is now finally taking up the mentality. At first in intuitive revelatory, then in intuitive inspired revelatory and inspired revelatory, then in full revelatory in the three orders, it invaded all the thought-activities and holds them firmly; even the lapses are full of the revelatory sense and light. The next step is to turn this idealised mentality into the full and true highest logistic gnosis. This is being partly done, but mainly in thought speech and perception; not yet in T².
Kamananda is recovering its siddhis in the revelatory form.
Great intensity, fullness and stability of all kinds of sparshas in bahirdarshi jagrat as well as antardarshi.
Hasya in samata; beginnings of the devi-hasya.
Samadhi in the afternoon: in the grasp of nidra. But all the dream in the nidra has turned to ideality and coherence. The old form of incoherent dream was unable to force its way back into the samadhi, except for certain associations of present personality. Much of the dream was in the form of the highest ideality mental or vijnanamaya.
Work in the afternoon; subsequently a duller state of the action. K.A weakened in the afternoon and evening, accomplished at night a certain overcoming of its difficulties, but is still very much subject to intermittence of its siddhis.
At night a splendid fullness of moving in dream vision; [absolute]1 perfection, colour, reality[,] intensity of scenes, objects, people, living creatures in an ordered succession as if seen by one moving through a new world,–the pranic worlds or else the
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bhuswargas. Afterwards again dream of the ordinary kind, though always with a certain kind of coherence.
The ideality is now seeking to get rid of the too strong effect of the physical laxity, to keep up a constant action of the thought of gnosis. There is also the movement towards the changing of the idealised revelatory mentality in the physical system to the true gnosis.
T² is still a difficulty. The main difficulty is the persistence of the recurring tendency to take strong actual possibility for final actuality. This defect is absent when there is no attempt to get the absolute decision; then all is actual possibility relieved by relative certainties. But the attempt at decisive trikaldrishti tapas brings in the hasty and wrong overstresses which mix with, interfere with, replace the true decisions. Decision is often of the inspired gnostic kind which is a strong tapas of perception often fulfilled, but liable to be overborne by a greater power. At the same time the absolute revelatory action often intervenes, but is mixed with intuitive seeing of relatively decisive gnostic intuitions and these forceful inspirations of a pragmatic almost absolute certitude. The absolute revelatory action is of the logistis, certain therefore of the moment, but with a background of still greater unperceived possibility which may reverse the natural effect of the decision.
K.A is now stronger in force of spontaneous persistence; but the spontaneity is not perfect, nor proof against oblivion by strong absorption or by a wandering of the lax mind to other interests. But it is seeking to get rid of this obstacle by tapas.
The action of the ideality bears now most on the T² which is being reduced to the revelatory form. Only remnants of the old action are still untransformed and of the mentality. This movement at first turned the mental into the idealised revelatory mentality. Now a revelatory ideal Tapas and trikaldrishti is being insisted on, but mixed with the idealised mentality or chequered by its recurrence. Telepathy is being changed into perception of the thought stuff as well as the feeling stuff and impulse stuff of the being, while there is also the accompaniment of a telepathic thought
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perception reducing these indirect identities into idea and thought speech. The mechanical and pragmatic tapas is being idealised and raised towards or into the truth tapas governed by trikaldrishtic perception. This again varies between the intuitive and inspired revelation, remnants intervening of non-revelatory intuition and inspiration, and is also directed towards the full truth revelation. The movement is final and decisive, but has [ ]2 still much work to do upon the old matter and manner, before it can be entirely free to work in the revelatory gnosis.
K.A is enforcing continuity; the tendency to continuity insists and on the whole prevails in spite of the strong recurrence of its deficiencies.
The other siddhis are moving forward, but with a fragmentary and intermittent movement, liable still to some action of the principle of relapse. Saundarya, except in one or two details, and utthapana are unable to move forward or break down their barriers. They await the gnostic tapas. The programme for the month has been in part accomplished, in part half accomplished, the other half begun but not completed, in part partially or entirely baffled by the obstruction. On the whole the forward movement prevails or is increasing in strength. The physical obstruction is the great obstacle.
Balance of progress.
First Chatusthaya. The first chatusthaya has been fortified by the stable founding and permanence of the full hasya. Asamata of asatya has now little or no force; its incidence is, if not quite deleted, yet ineffective. Asamata of asiddhi is passing, occasional, fragmentary and corrected without difficulty. Once the delight of failure is put in its right place, as an anandamaya perception of passing circumstance and step of the siddhi free from tamasic acquiescence, the last remnants of asamata can be abolished. Affection is the only thing that brings in a touch of the fear of amangala, but this is now a slight external suggestion.
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Second Chatusthaya. Complete except for the divine hâsya, aishwarya and the full sraddhâ in the swac̣akti; these defects are due to the insufficiency of force in the devi-bhâva. Tejas, balam, mahattwam, pravritti of the elements are there, but not steady and equal in their action.
Third Chatusthaya. Gnana is in itself perfect in revelatory gnosis, capable even of the hermetic gnosis, but is held back and descends so as not to outstrip too much the T². T² is advancing to the revelatory power. It is already preparing its final freedom from mentality, normally gnostic and drishtimaya, but burdened with the persistent recurrence of the intervening old mental deficiencies or lower forms of the gnosis. Samadhi fluctuates, sometimes ideal, vigorous, abundant, then again for days together overpowered by nidra. In nidra dream is usually almost coherent, sometimes quite coherent, sometimes fantastic in coherence, sometimes orderly; when the ideality is active or presses on the system, dream-vision comes or dream is changed into vision. Vishaya has established itself in gandha and rasa, often perfect, intense, distinct and of a certain variety, but is often rendered rare by the obstruction. Sparsha is strong in the established sthula touches, often intense in sukshma or sthula-sukshma touch on the sukshma or sthula body, even in the half sthula or just sthula touches, but the full and free materialisation is still obstructed; this part of the old barrier, its last strong fencing has not yet fallen. Sravana comes with strength or persistence only in the old symbolic sounds, cricket, ticking, bells, thunder etc; the rest has failed to materialise. Drishya is limited to an occasional elementary vision of the pranic akasha and its simplest forms. There is no sign of progression. Rupa fluctuates; for some days it has failed in frequency and made no progress.
Fourth Chatusthaya. Kamananda has established the prevailing tendency of continuity, can in response to smarana and tapas overcome all the obstacles of oblivion, except sleep and long absorption; but none of its deficiencies has undergone a final elimination. Tivra is strong, but intermittent, raudra firmly established in all touches up to an indefinite degree of the violence of the sparsha, but is sometimes momentarily overcome by sudden unexpected contacts. There is no insistence on vishaya which is
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generally established subject to certain remnants of discomfort or insipidity, nor on vaidyuta, which can however be brought by satapas smarana. Arogya is strong in tapas in all but the two central rogas, which are still insistent in obstruction and relapse; the rest the tapas, if allowed to act, can hold back or cast out the fragments with more or less appearance or reality of difficulty. Saundarya is established in bhava, but fluctuates in intensity and varies in character; physically there is no advance except in one circumstance. Utthapana is stationary or rather in a state of inhibition.
Fifth Chatusthaya. Mental Kali finally and permanently established, Krishna darshana in the being intermittent in its manifestation. Karma is limited to personal action and some force of tapas in outward things. Kama is personal, but not yet moved towards exteriorisation.
Sixth Chatusthaya. Fundamental Brahma darshana complete in the Ananda vijnana, sometimes descends towards the mentality to effect a better fusion of ahaituka, prema, kama, vijnana and shuddha ananda. Brahma sight is full of the Purusha, but only sometimes contains the Ishwara seeing.
Seventh Chatusthaya. Suddhi is practically complete except for the body and the vijnana; essential mukti complete, but not the mukti of the Nature, as in the physical being and its most physical mentality, recurrence of tamas and something of rajas and sattwa are still visible. Bhukti is almost complete. These completenesses are fundamental, not a completeness of degree or of content. Siddhi is practically perfect in the first, moving towards final perfection in the second, striving towards completeness and a kind of perfection in the third, initial only in the fourth and for the most obstructed and subject to relapse, busy only with the personal foundation in the fifth, large in the sixth, but not full in its contents or complete in its combination.
Programme
I. Hasya to be fixed in the final perfection.
II. Çraddha to be completed, daivi prakriti brought to perfection.
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III Ideality to be firmly raised in T² to the revelatory logistic power and to look upward to the hermetic gnosis in all its thought activities. Samadhi to overcome nidra. Vishaya to be completed in its element[s], jagrat rupa delivered from its barrier of obstruction.
IV Kamananda to acquire continuity, overcome its obstacles and bring in the other anandas. Health to increase its tapas and, if possible, found the two central arogyas. The development of the two other physical siddhis is not likely to come as yet to perfection, but the final battle may begin with the physical obstruction.
V. Kali to idealise and fix herself in the gnosis and Krishna to fix himself as the visible Ishwara in the Ananda. Karma to extend its force of perfection in the personal working and its power on outward eventuality. Kama to complete its personal basis in the subjectivity.
VI. Ishwara darshana to take up the perfected Brahma vision.
VII. Perfection in the first two, initial perfection in the third and sixth, preparation of completion in the other chatusthayas.
Action of ideality in thought to perceive the right action. The full revelatory ideality, not the inspired or intuitive revelation, the truth seeing not the pragmatic or resistant mechanical seeing, not the alternation of these two opposite powers, nor even their simultaneous perception, but their unity and exceeding in the revelatory truth, must be the agent of the perfect siddhi. That therefore must be insisted on always, even in the midst of the persistence of the lower movements. This thing done means a sure rapidity.
In the K.A. urgent pragmatic tapas must be replaced by spontaneity aided by an ideal truth tapas and smarana.
An attack of the obstructive external physical mentality which sought to deny all farther speedy or immediate progress, was followed by an immediate and strong advance in the first two chatusthayas. The hasya is already achieving the requisite form and the acceptance of asiddhi as a circumstance and step of siddhi is complete. Into this acceptance has still to be brought the secure fullness of the equal ananda. A limited aishwarya-bodha and self-ҫraddha, a full ҫraddha in the kalyanabuddhi of the Ishwara is now
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being founded. These two siddhis have now to be given their last finality.
Lipi. The ideality in the physical siddhis to be undertaken in spite of the difficulties.
The rest of the day mostly a confirming of the first two chatusthayas against the attack of Asiddhi. It is now firmer; the moments of clouding prove ineffective; the siddhi perseveres in spite of absence of light or adverse suggestions in the mentality.
The oppression of primary utthapana is a little lightened today. The attack on the health still continues in the digestive perversion. In the fragmentary rogas it is held in check, its material effects abrogated as soon as they are slightly manifested, but is not eliminated from the system.
In Samadhi in the afternoon no recovery, except at the end; at night (early morning) ample rupa, but there is still incoherency in the lipi, unideality in the other features, inaction of the thoughtpowers. On the whole a day of obstruction, but of some initial advances.
A day of the ideality.
The lipi predicts the 5ᵗʰ and 11ᵗʰ (with the 7ᵗʰ as an intermediary stage) and the 15ᵗʰ as the important days for the gnosis. Today it has to manifest under difficulties and this will go on till the 5ṭḥ when the revelation, it is to be presumed, will be in some sort firmly founded; from the 5ᵗʰ to the 11ᵗʰ farther progress still in spite of difficulties, then some manifestation of the hermetic ideality. The 15ᵗʰ is to be the special day for the gnosis.
Thought and thought-speech have fixed themselves in an easy normal and brilliant revelatory gnosis of the subordinate intuitive character in all its degrees. This is also being applied to the mental levels where it is still of the same character, but of a more derivative and less complete and immediate luminosity and Next, the same process was applied to T². First, an certitude. inrush of the old mentality; next a lifting in which all first became incertitude and then was transformed into a gnosis of intuitive revelatory possibilities, the revelation taking up the possibilities
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and revealing their incidence and proportions, with an intervention of immediate revelatory certitudes. Behind this is now manifesting the full inspired revelatory dynamic possibilities and certitudes and the full revelatory illuminations. Tapas is of the same character, but with less completeness. This second movement however is as yet from above and has not become either full in itself or the normal thought action.
Subsequently, an attempt to bring in the inspired revelation as the type of all the thought especially in T². At first this brought about a descent from the revelatory to the inspired levels. Then there came above, with no hold on the lower being, a highest form of the full (not inspired) revelation, holding in itself the prominent element of inspiration. A difference has to be drawn between the inspired revelation and full most luminous revelation of an inspired character. T² came to no definite siddhi, but thought became of an inspired revelatory nature.
An attack of roga on the eye. Twice materialised and momentarily healed first by intuitive, then by inspirational Tapas of the revelatory kind, it managed to hold by a disposition to and some actual watering, but no effusion. The arogya tapas prevailed over the roga which for the most part lived only in suggestions in the subtle physicality which could not materialise in but only affected the sthula. There was some physical sense or initiation of all the symptoms, but not their physical actuality.
Samadhi overpowered by nidra in the afternoon, free, but still attacked by defects in the early morning
The movement to inspired revelation continues and all the thought and T² is of this character, revelation always present, inspiration predominating and sometimes swallowing it up, but on all levels, so that there is little certitude of a final character. Mostly the thought of T² on the idealised mental level. Some recurrence of intuitive forms. Later emergence of thought of inspired revelation and revelation permeated with inspiration. Invasion from outside failed to bring in any relapse or any element of intellectuality.
The roga made many fresh attacks, but was increasingly
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overpowered by Tapas; it is being reduced to the fragmentary character. No actual watering except early in the morning, very slightly, but still a disposition to watering and occasional attempts at heat. The causes of increased affection, strain of the eye, glare etc are being got to increase instead the force of the arogya. Arogya Tapas is changing to the ideal character. The thick obstacle of the most physical prana with its sanskara of roga is being pierced and broken up by the light of ideal tapas. The movement is [one]3 of strong prevalence, not yet of absolute finality. In the central rogas Tapas is resuming its operation, but not yet effective for sensible progress.
In the morning drishya of pranic akasha, full of small life; insects, butterflies etc so stable and vivid as often to be not easily distinguishable except by their multitude from terrestrial forms. Birds also, but not so stable, vivid, easily distinguishable as pranic beings.
In samadhi after some nidra and coherent dream, great abundance of samadhi experience. Tapas is resuming its force, revelatory ideality taking up more firmly the forms. One full dialogue narrative in this kind, many breaks of pure dialogue etc; abundant lipi. But the tendency to incoherence is still able to recur across the general coherence.
K.A is resuming its hold after two days subsidence and pale recurrence, and is now of a more firmly ideal revelatory character, even in the stronger and narrower intensity of the sthula current.
The vijnana began with the highest gnosis in the third intensity, but afterwards there was especially in T² much play of the idealised mentality and the lower gnosis on the mental level.. T² has still a difficulty in remaining on the gnostic heights of thought and will and perception. The attack in the roga tried to prolong itself, but only with a slight success. Ideal and idealised Arogya tapas prevailed over the roga. Roga since attacked in other forms, but in all after some brief and apparently strong materialisation the Tapas was able to dismiss it from actuality, eg, a spell of cough, catarrh, not in fact but sensation.—Pain of the breast manifested repeatedly
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and was allowed for the sake of the raudra ananda. Pressures once intolerable are now filled with the Ananda; they then find it difficult to persevere, diminish and rapidly disappear.—The same state in the central rogas.—
In Samadhi, seated, ideality, then in reclining nidra. Afterwards strong universal action of the highest gnosis in all depths, thought, speech, T², thought dealing with rupa, or lipi. Lipi was ideal, for the most part of the highest gnosis. Rupa at first telepathic turned to the gnostic content. Rupa was pranic and chhayamaya, eg a shadowy hand taking a shadowy bag, shadowy mountains and lakes, a great curving raised line of ground in daylight of chhayamaya, all sufficiently stable.
Jagrat rupa and vishaya are recovering their action. In rupa the stress is on stability which is now often secondary and tertiary in crude rupa, in the rest the tendency is to prolonged primary or arrested secondary; even when unstable, they are snatched away rather than in themselves fugitive. In drishya birds etc vivid in pranic akasha, some hardly distinguishable from terrestrial creatures; colours only white and black. Free and abundant rupa (not drishya) of human forms etc against the pranic akasha. In rasa and gandha the stress is on distinctness and particularity; the obstacle to frequency is not yet overcome. The obstruction remains in the sparsha, but there is [considerable]4 intensity in the established forms of sparsha, little spontaneity. Çravana is still subject to a return of complete obstruction. K.A. varies; the stress is no longer on continuity, but on ideality.
T² active in the highest ideality of the third degree. The turn here is to the rejection of the confusion of incertitude. There is also some filling of the third with the light of the higher degrees.
Dream of connected sequences, but some fantasia. Beginning of a firmer gnosis in the dialogue.
T² is now settling down into the gnostic movement; mainly in the third intensity of the highest gnosis. The finality has begun and
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there remains only the complete transformation and the dominant certitudes.
The Ishwara has now begun to prepare his final overt occupation of the Adhyakshatwa. Strong dasya of the Shakti manifested, and although there is fluctuation is taking possession. Tertiary ideal dasya in intensity has definitely replaced the remnants of the old mental tertiary mixed with the over prominence of Prakriti which maintained the remnants of the secondary dasya. But the dasya is sometimes to the ideal ganas, sometimes direct to the Ishwara
In samadhi idealisation proceeds, complete narrative (part drishya and dialogue) is growing; dialogue, still fragmentary, is preparing for expansion. Strong hermetic gnosis occurred in the samadhi.
T² is now assured in the gnosis, mainly of the third and second intensities. The third is still the largest, the second is now about to secure its own perfection, predominance and finality so as to open fully to the first intensity. All is transformed into gnosis that touches the mental system. The intuitional gnosis has completed itself in the revelation and recognised its limits. Certitudes of revelatory intuition exist, but they are only temporary, immediate or relative, as it may be said, contributory and not final certitudes.
Tertiary ideal dasya is getting rid of all remnant of mental endeavour and overstress; on the other hand full force of tapas as yet comes only from above and is not normal to the system. Dasya of nati is established, but not a perfect dasya of sâmarthya
Last night there was again roga attack on the eye, but fragmentary and external though capable of a certain persistence. It lasts so long as the highest revelatory tapas does not act with a full incidence. Hot watering during sleep subsists, though reduced to a certain extent; other symptoms of shita susceptibility are very brief in their recurrence. No visible progress to finality in the central rogas.
Rupa moves forward very slowly. There is some combination of variety and increasing stability in crude rupa; ghana is trying to stand before the eye in the same way as the crude figures. But the
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old imperfections and limitations still hold their own against the tapas of vision.
A strong movement towards spontaneity combined with vivid distinctness and some variety in rasa, gandha and sparsha. In the latter the sukshma touch is getting more and more sthula, though as yet the border line to full sthulatwa has not been crossed.
Samadhi went back to nidra and began turning the touches of dream swapna immediately to ideal forms of gnostic swapna samadhi. At night there is real dream, but more and more a consequent and idealised dreaming.
Attack on eye, more full, cured, but the tendency remains.
Gnosis fixed itself in the second rising to the third intensity.
Gnosis rose to the third intensity of the logistic revelation. As usual the whole mass of thinking with some considerable invasion from the exterior mentality was brought in for transformation to the new form. Some progress was made, but interrupted by the necessity of a long struggle with the eye roga which attacked persistently all the morning, was persistently put back, but renewed the attack when on the point of elimination. It is noticeable that all thought was of the ideal kind, though of all ideal kinds, idealised mentality as well as gnosis. The invaders could bring in no intellectual suggestion which was not given its luminous ideal translation whether into truth of mentality or gnosis. Even the suggestions of the subconscious physical mind are thus translated into light of gnosis. The lipi therefore which fixed the 5ᵗʰ & 7ᵗʰ as crucial dates for the gnostic siddhi, is amply justified in fact and in detail. The full conversion to the third intensity, especially of T² still remains to be done.
Success of the invasion was mostly in the physicality,—roga. It amounts to the eye attack—suspended during the early afternoon, and some brief repetition of cough and retardation of the central roga.
In Samadhi the very deepest overpowering nidra in which formerly there was no trace of samadhi experience, but even this is now in the afternoon turning to its initial ideality.
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These two days have been marked by the immensely rapid progress of the gnosis. On the first thought and a certain part of T² rose or rather soared up with force into a highest logistic gnosis full of the deputed power of the hermetic and seer ideality. For the most part there was an increase of the inspired pragmatic or dynamic gnosis at this level of intensity, with an undertone of intuitive present or actual gnosis, corresponding to the old mechanical intellectuality. This took full shape and power on Saturday. T² got an immense development. The lower state of the system was at first transformed to the full ideality of all kinds, but chiefly highest ideality of the third intensity, then all to the highest gnosis either full of or penetrated or overshadowed by the influence of the hermetic and seer gnosis.
This change was chiefly managed with the violent struggle between the Arogya and the eye attack for an occasion. The struggle resolved itself into a dynamic highest gnostic tapas which sought to override physical rule and limitation and the invading idealised intellectuality aided by the upwellings of the subconscious mind of the body which insisted on the old physical law and habit. When tapas was active it prevailed but on the point of cure ceased and allowed the other thought to act and prevail. Thus for two days there has been an oscillation between movements of rapid ideal cure and the fragmentary but still persistent running of the old course of the disease. The tapas insisted (1) on every thought of the subconscient or the invading mentality being idealised and falling on the side of the gnostic truth or knowledge, whether by force of violence or illumination, (2) on every cause of pejoration of the disease being turned by this means into a cause of amelioration and strengthening of the eye and its sight, (3) on every layer of the consciousness to the most obscure physical being brought up into the light and penetrated and possessed by the light of the ideality. During these two days it gained successively all but the most physical flesh layer. The disease was left with a strong tendency to disappearance, but a remnant of persistence in its one last symptom maintained by action of the Roga consciousness on this purely physical layer.
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T² of external happenings is still imperfectly brought into the highest gnosis.
The highest gnosis on Saturday began reconciling the dynamic inspirational and the actualist intuitional revelation in the pure revelatory union. This is now the thing that is in process. Except part of T² and fresh arriving invasional thought which supports the physical asiddhi, all is changed to some kind of this highest gnosis of the first intensity. T² also is undergoing the transformation. In Samadhi the same process is in action at a lower stage[,] that of turning all into gnosis at least of the third intensity.
The eye attack has succumbed to the gnostic Tapas. This struggle has founded the true basis of ideal Arogya and of the whole physical siddhi. The gnostic method is being applied initially to all the members of the sharira; but the whole bodily consciousness has to be converted before it can make rapid headway. K.A has been well founded in the ideal form and is taking over into that form all its previous siddhis. Its obstacles are still mechanical discontinuity (almost destroyed, except as a result of long discontinuity[)], laxity of the system, oblivion by absorption, sleep. The positive dark veil of oblivion has been destroyed by light of gnosis; only the mechanical oblivion survives its disappearance
Vishaya and rupa are moving forward deliberately by steps, firmer than before, but there is no mastering rapidity. The quadruped form, so long resisted, has now reached a brilliant perfection in chitra and sthapatya which are extraordinarily active whenever they can find a background and attention.
K.A is to be established today, according to the lipi, completely and perfectly established tomorrow, confirmed and filled out the day after. At present it has been established in the old way as an insistent presence supported by Tapas in continuity, brought immediately into natural recurrence by smarana, but hampered in both respects by an external obstruction to which the system is still sensible. Mechanical discontinuity is destroyed, but the other obstacles and interruptions have still their incidence.
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T² is arranging itself for a final dismissal of the remnants of positive defect, practically the excesses and deficiencies of stress of tapas, a final conversion of all telepathic perception into the highest logistic ideality of the three times, a taking up of actualistic and dynamic T² into the full revelatory gnosis. This is especially in outward things, as the inward is ready for the change to the hermetic ideality which can alone begin the reign of a quite positive certitude. At present all has been reduced to the lowest stress, on the borders between mind and gnosis so as to get the proper action at this lower pitch where deficiency of light gives the largest scope to inferior working and error. The highest logistic T² has begun there, but with some weakness. Incertitude and yet justification of both the actualistic and dynamic perceptions is being insisted upon, a repetition of the old method of purification
In Samadhi K.A overcame more and more the obstacle of absorption and nidra. It now occupies all the ranges of samadhi and is kept in continuity not only in the antardarshi and lighter swapna, but in the depths of swapna where nidra is not present as an element. But even with nidra it now increasingly comes as a strong recurrence or a difficult but still growing continuity. The defect is that this recurrence tends to break the samadhi, bring back swapna to antardarshi or lighten it to the point where some perception of the outer world clings to the skirts of the inner absorption. The perception in deep swapna is of the pranic basis of the physical body, but also often of the physical body made sensible to the sukshma mind and indriyas. There is also a direction towards the comprehensive many-planed samadhi.
The whole major insistence throughout the day has been on the K. Ananda. First of all the normal continuity has been founded in the settling of a great mass of gnostic K. Ananda on a pedestal of rocklike pratistha. Later this has faded and grown, half disappeared and returned, given place to a less certain fluid Ananda in the laxity of the mind and body, but the net upshot is a continuity only interrupted by sleep and distraction. The difficulties are being rapidly put aside. Laxity of the system no longer of itself brings on discontinuity, but only when it is supported by pramada, mental
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distraction. Absorption of thought also no longer imposes oblivion, except when there is this loose distraction or pramada of the channel mind in the physicality. Absorption in the object is at best only momentarily discontinuative; absorption of reading or writing only when extreme by necessity of attention; but this necessity is no longer really existent, since the gnosis is capable of a wide and multiple dhyana. In the reading it is almost eliminated as a necessary factor, in the writing it is on the point of elimination. The one thing now really to be conquered is the loose mental distraction, a habit and not a necessity of the system. This gained in the evening, was brought out in full and prevented the complete actual continuity. It is assisted by the old desire of the physical mind for release from tapas, rest by inertia. Sleep also, not transformed towards samadhi, is a positive interruption.
The highest logistic ideality in assured possession of the thought, preparing assured possession of the T²; physical siddhi commencing finality in the ideal Kama Ananda. This fulfils the indication for the 11ṭḥ, though not to the extent of the entire .. completeness.
The gnosis is proceeding with its preparation of T². K.A is left to fix itself in the new siddhi, but all the obstacles, sleep excepted, have ceased to exercise a necessary interrupting action. They live only by dependence on the lax distraction of the channel mentality. Samadhi is still occupied with the transformation of nidra. On the whole a day of intermediate relaxation.
The gnosis is now definitely taking up the T² from the border line towards the higher region. Hermetic ideality is beginning to show itself in an action from above on the logistic plane, while it more and more moulds the logistis itself into a predominantly hermetic logistis. This is in the thought, the T² is being taken up by the inferior drashtri logistis, but this too is taking on a lower hermetic element, the fullness of dynamic certitude. Incertitude is giving way more and more to a relative certitude—the
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exact temporary power, force, result is seen,—thronged around by positive certitudes of immediately subsequent or slightly distant eventualities. Old difficulties are brought up by a lower seeing and immediately transformed to this positive vision. The process is only commencing its finality, but proceeds with a considerable rapidity. Nevertheless T² full perfection cannot come in the logistis; but only a limited sufficiency and initial perfection.
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