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'.
Whatever may be the limitations of the ordinary script, there is another in which an old tendency must be fulfilled, the prophetic script, not Srikrishna's, but commissioned by him. This is the only form of script which has any practical connection with the yoga, not with its fulfilment, but with the action. Wherever the action has to be coordinated, this script will arrange the coordination. There are four divisions of the Karma, literary, religious, practical, social. The first of these is ready for coordination.—
The literary Karma falls under three heads—poetry, prose and scholarship. The poetry again, under three, epic, dramatic and the minor forms which again include narrative, lyric and reflective. Besides these there is humorous & satirical poetry and translation. All forms have to be attempted & all from the beginning—The prose comprises—philosophical writings, fiction and essay in its many forms (treatise, article, essay, pamphlet, notes, review etc.). The fiction includes romance, ordinary novel and short stories. The philosophy includes Veda, Vedanta & explanation of other forms of Hindu thought & scripture. Scholarship covers the new system of philology, explanation of Veda with scholastic justification, more translation & comment on Sanscrit writings. To begin with—you have to complete The Commentary on the Kena Upanishad, The Introduction to the Study of the Upanishads and a book on Yoga (Philosophy); the two dramas and a third; the revision of your other poems; the completion of the Stone of Ishtar and a number of occasional verses (Poetry); the Idylls of the Occult, The Return of Moro Giafferi and The Siege of Mathura (Prose fiction); your study of the Vedas (first mandala) along with an explanation of the Vedic Gods (the Secret of the Veda).
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There is no Script in this actually, it is only the record of thought vyakta or avyakta. Meanwhile the direct government has to begin; the slave to SriKrishna direct. Therefore the gods have stood back, but they are all present in the system. Tomorrow the direct government will be continuous. Tonight there will be the Ananda of the actual embrace of the daughters of delight.
At present the conquest of the Akasha is the one necessity.
Definitely, Ananda will take possession of the bodily system. The Arogyam will begin to take a definite trend towards finality. Utthapana will begin to recover force. No farther prophecies will be given about the third chatusthaya in the Script.—
The physical resistance is successful because it is exhausting itself. The difficulty in the trikaldrishti is the principal obstacle to the perfection of the sruti, replacement of trikaldrishti by tejas & tapas. It is intended to give a greater rapidity to the siddhi, but the forces of resistance are hitherto successful. However, they will not be successful for much longer. In reality, sight is the proper method, aided by thought, & it is so being arranged, the old mental drishti will revive preparatory to the actual rupadrishti. The health is about to take a final decisive step forward, covering the only ground yet unoccupied. Ananda (physical, akarana) will now grow intense & possess the body. The daurbalyam will once more be expelled, entirely. Only the saundaryam will be still left effectively opposed though no longer contradicted. The opposition to the drishti in samadhi & jagrad goes—trikaldrishti & siddhis establish themselves—
There is only difficulty of belief in the lila down here. That is about to be removed—No writing this afternoon till teatime. Many are yet to be revealed.
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Life has begun feebly, in literature & thought. It will soon take a more powerful movement of knowledge & commence in action; necessarily, also in enjoyment. Today & not later the Ananda will begin.
More force is needed. The normal writing must improve. Force cannot come, because the enemy makes use of it,—not Indra, not Vritra, not even Pani, but the Rakshasa,—Rakshaswi. Therefore only the calm stable or even regular force comes. But Rudrani needs a powerful and rushing force for her work, not merely a swift, even and unfailing force. It is this force which is in preparation. The physical weakness or brain arrest has nothing to do with it. The brain arrest comes because of the Rakshasic force and would be dispensed with if the stream of Rudrani's activity were once liberated from this impediment and aggression.
Words, words, words, but no real brotherhood. They pass. Fake silver, mortofil, with bits of the real stuff & some psychic faculties such as all men can develop. Yes. For some time. We shall see. They are trying to keep down the system on the lower levels, but they cannot permanently succeed. Fresh siddhi today. Siddhi of trikaldrishti, aishwarya, ishita, vyapti, samadhi. There is excellent swapnasamadhi, but stability is insufficient.
Yes, it is so intended to effect something by the script and immediately. Attend to the physical siddhi. The Arogya persists in spite of contradictions which are diminishing in force. Ananda has to be insisted on psychically till the body acquires it; it is not only willing, but eager to admit it, but the Vritras stand in the way. Saundarya will emerge in a few days.
The personal relation has to be established. It has to be established by Vani, script, thought & action. The telepathy therefore can now be as much trusted as the nearer trikaldrishti. It is the evil of the speculative reason, but it was not accepted. The trikaldrishti has to get beyond this dependent state & it will do so definitely today. That also is being solved, the attachment of the shama—
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There are three kinds, πολɩτƞς, [ . . . ], δουλος & in each kind there are three subdivisions.
All these powers have to be resumed & perfected. But not with too much of a rush at first. The torrent will come afterwards. Meanwhile the day has to be filled in with a perfect activity of all kinds & the physical (general) utthapana confirmed. Yesterday's success in the mukti from shitoshna has to be farther tested, but it depends on the removal of the mosquitoes. For the rest, the primary & secondary utthapanas have to revive simultaneously & the continuity of the kamananda has to be confirmed. This has to be done today.
Agesilaus = Sn [Saurin]. Agathon, Alcibiades, Pericles, Brasidas Agis, Agesilaus, Sophocles, Pharnabazus. Lysander, Euripides, Pausanias.
Two absolutely perfect, the rest mostly defective. That is already done. Now for the physical siddhi. Ananda first of all, Ananda first & foremost. If there were not strong resistance of a kind, there would be no need of the special pressure of the ishita. The others will come with Ananda & in its train.
Many press in, none are allowed. The time for them has not yet arrived. Only when the viveka is sufficient to its task, can that movement be undertaken.
आर सनान् पहि नाय दराः कुरु विष्टपिमूरं ।
μεχρɩ τουτου του ἐτους οὐχ ἐδυναντο οὐτε τους πολεμɩους ἀμυνεɩν–οὐτε τους φɩλους σωζεɩν. ἐδεɩ ϒαρ ἡ δυναμɩς, ἐδεɩ ὁ πλουτος, ἐδεɩ ἡ πλƞθυς των πολɩτων. μɩχρος φαυλος ἀδυνατος ὁ ὀχλος, ἀϒαθοɩ ἀλλα δυστυχεɩς οἱ χρατɩστοɩ. ἐδοχεɩ ϒε ταυτα πασɩ τοɩς ‛Eλλƞσɩ.
There is still much to write. Immediate progress in the Ananda is needed—the Kamananda. It is increasing, so also the rupadrishti.
Today continuity of kamananda, abundance of rupadrishti & other drishtis; return of Personality of Master.
The continuous Kamananda is now assured. It is the turn of the Rupadrishti. The Arogya is already strengthened & the
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general utthapana as well as the primary. But the success of these utthapanas depend[s] upon the anima & the anima on the ananda. Meanwhile the subjection to hunger craving & weakness of emptiness is being removed. In fact, it is removed—but the craving itself is still present in a modified form.
Rupadrishti has not yet hold of the Akasha, but the time has now arrived. The vijnana has to become more active, with it the freedom of the rupa & lipi. I do not mean this very moment, nor do I mean that the vijnana is quiescent, but it has not recently been brilliantly active. The activity of chitrarupa is the sign, rather than the essential basis; it is if anything, a starting point. Chitra & sthapatya are linked together, they cannot be separated. The only question is about akasharupa & the method of bringing it about.
When it was said that today there must be perfect activity, the relapse & revolt were not contemplated. None of those predictions have been falsified, except the filling in of the day with a perfect activity, & that did not refer to yesterday in particular. Nor did the other prediction mean that the continuity or abundance would be immediately perfect.
The voices rejected are those that persist in misleading the mind by excessive encouragement. The lipi does not mean that there will be entire baldness, but that that is the price demanded. Let us leave these things & proceed with the positive siddhi. This is the command, be the results what they may. The superior strength of the aishwarya-ishita is now evident. There is no real need for the financial part of that letter. The Vanis have to be purified & the speech brought into stricter conformity with the Satya of Trikaldrishti. Continuity of the Ananda has first to be secured
Taste is entirely perfect, but hearing, smell, sight & touch are still attacked by old sanskaras. You are right about the permitted obstinacy of the opposition. The vani is now purified. Both vani & script have to express a positive rather [than] a negative truth, but they have to possess the capacity of limiting the positive statement whenever necessary. The false or alien aishwarya has no longer any power. The indriyas will now be finally purified of Nirananda.
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Hearing first, then touch, then smell, last sight. The element of discomfort must be extruded, not suffered—nirananda must become ananda, then intense ananda of bhoga. It is discomfort alone that survives. Reason has to disappear in truth. The persistence of the Ananda is now perfect; its continuity is assured but not perfect. The continuity has to become perfect. Afterwards the intensity will of itself increase. This is not indriya. It is manas in the physical prana. That cannot be purified all at once. Pain & discomfort of the body will therefore last, not in the indriyas, but this pain & discomfort must be increasingly associated with ananda, become a form of ananda & finally transmute into ananda. There is no other reaction except the pain in the fight & a slight subtle stiffness. These have to be steadily extruded. The difficulties of assimilation have to be faced & borne; a sudden resort to evacuation must always be avoided except in case of extreme urgency.
A slow & steady development is still insisted on in the Sat of the apara prakriti & to that extent in the Sat of the Para Prakriti. It is evident that it is not intended immediately to succeed, but always now the aishwarya has an effect & usually an ultimate success, if it is persisted in and an ultimate effect, even if it is abandoned. Aishwarya now acts through direct pressure, through assistant circumstance in direct pressure & although it is not apparent by indirect action through Prakriti assisting these or by itself or using these. That is definite your—steady tapas is the instrument—faith will come with truth & success. Impure still, all three of them, but the Asura is broken—only in him, it rises occasionally.
सं परीति प्सरणा ककलयति कव्यमनग्नन् सं जवनं पुरु हीति सपज्जनः । आर्यति राथेः ।।
Something definite & forceful must again be attempted by the combined forces of knowledge. Trikaldrishti, aishwarya-ishita-vyapti must receive a powerful impulse, carrying the first near to perfection, the second to invariable effectuality. And the kamananda must be intensified & restored to evident continuity. The continuity is being slowly established, the intensity made to recur. It is the method.
The personality must manifest. You need not be afraid of my
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upsetting things always. Accept vani, script, lipi as mine unless the vivek tells you to the contrary. You are right, but it is the personality subject to increase of Balarama. Never mind the attendant manomaya illusions. Do not mind either that pressure. At the proper time your course will be justified by the event. When that time will come, is not yet clear, but it is not today or now. There is yet a delay before the bhagya can manifest. It is the crown & seal of the siddhi subject of course to farther development of both simultaneously. More of the trikaldrishti, aishwarya & ananda, also of the lipi.
The exact trikaldrishti as yet fails to establish itself. That is what I insist on; the result you will see. You see. Tomorrow a great progress will be made as the result of today's struggle. Even today, considerable progress is being made. The intensity is manifest, it is recurrent; the continuity is attempting to assert itself & will eventually & before long succeed. There remains the lipi. I add the rupa & samadhi. No more here for today.
21ṣṭ [January 1913]
Keep the mind clear of judgement. Make no attempt to increase the vijnana siddhi, whatever happens—only the physical siddhi needs still a little tapasya. The karma of course—it is the field for tapas. You see that you still succeed subjectively—not yet objectively except in some instances. You have only to go on applying the will with force, but not as a struggle. It will grow stronger & stronger. It is not tamasic.
Today, then, the steady progress of vijnana & kamananda & the struggle in the health and the utthapana & saundarya. Leave that alone for the present; it is part of the karma. Still tejas has to increase & tapas & the force of the sraddha.
It is the lack of the equipment that troubles & depresses the karma. Evidently the equipment is not yet due—even that promise is not really fulfilled; only the absolute anxiety for the morrow is postponed. The cause of prospective anxiety must now be got rid of—first. In that there need be no undue delay. For some time this movement must be followed. It is the restoration of kalyana-sraddha.
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Although they have concentrated strength successfully there, it is only because you sought to push on the trikaldrishti, instead of allowing it to proceed of itself.
22ᵈ.
The last day of this attack. The body will now be liberated. Once more the relics of the judgment & consideration have to be expelled by the dasyam. In the morning the vijnana will begin its united & rapid sweep after some farther activity of the trikaldrishti & the kamananda again generalise itself. Intellectual infallibility, now acting in an irresistible stream, will increase enormously. First the vijnanamay progress & infallibility then the kamananda, then the physical tapas & siddhi. The tapas must now be directed purely to the physical siddhi & the karmasiddhi & first to the kamananda. Necessarily they will resist. Action must enter into it, but only temporarily as an end to inefficiency of the siddhi. The morning is not over yet. The other movement of the automatic script.
Valmiki— संजन तायु दिलं ममनस्कुमि तायु परामि जल्वनम् अभ्रम् अदे करया च पिप्रामनि हेडः । पार दलं सद पाकि पयं ततरायिमि जान ।
Ritadharma— अंग पद ह योनिं रथस्य पथं दृशे । रथो ह प्रतमः रथो अन्तमः रथं मये । रथेन जगत् रथेन परमं रथीष्टमु । रथमझ इं रथमयो ब्रह्मणस्पतिः ।।
[... ...]
Kálan kále kalaya kálan Satran satre Redmi ranaya raná Para para patri páyo Núna nalá Salavú salaka salá
Gloria सेयमागतास्मि—मम हि एतदारम्भणं यत्त्वया कृतं पुराणतमे कलौ यदेव वत्कुमुपचक्रमे—न मे भ्रमो भवितुं शक्यः न मे व्यतिक्रमः—तदालप्नं तेषां दुष्कृतिनाम् अस्त्येव मे विशेषभावो विशेषगुणसम्पदपि मे । एतस्मित्रेव कलौ ब्रवीमि । प्रथमे लवस्य यच्चरितं येन नष्ट पारीक्षितं कर्म । सो हि
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युधिष्ठिरकुलोड्नवः क्षत्रियो न राजा । मन्त्री च स बभूव राज्ञो सतधनस्य न राज कदापि ।
The script is established. Its accuracy has to be entirely proved, not only in what it says, but in what it suggests. The opposition need not trouble you. Attend to the physical siddhi, especially the virya & to the saundarya—In the Greek there is a hesitation. The Script is not yet strong enough to overcome the sanskara. There is no utility just now in overburdening the record. On the other hand much has to be written here. Some of the perceptions of the future have been confirmed, but there must be a freer movement. It is not my object to repeat here what the thought perception has given you. Meanwhile I give you some results.
By Saturday—physical siddhi in full train, but saundarya especially not yet confirmed. By the 30ᵗʰ—all confirmed, but the saundarya still weak. In February three first perfected; only perfect saundarya & tertiary utthapana will remain to be completed. Equipment not yet due, but provision due & arriving
Bhishma .. Bengal Provincial Conference, The Presidential Address. Jessore Tragedy.
Equipment & karmasiddhi in February.
These predictions are to be observed in their fulfilment or non-fulfilment. It will be seen how far the script is correct. Now for nearer predictions. First, the general utthapana is restored tonight & confirmed tomorrow. Study will be resumed, but not more than slightly. It will include Tamil & Hebrew. The line of progress of the three utthapanas will then be indicated. The struggle over the saundaryam will be brought to a head tomorrow, decided Friday, confirmed Saturday.
23ᵈ
See whether it emerges or not. Health is a thing not so much to be defended as developed. First here as usual. It is a question now of the life, the karmasiddhi. As for utthapana, it will fulfil itself from today in spite of the survivals. Beauty will emerge slowly after tomorrow. The life-struggle centres in three points—1ˢᵗ equipment 2ᵈ manifestation of Yogic power as in therapeusis 3ᵈ the control of
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events in public matters. The rest is well assured & will come easily when the difficulties have been overcome. 2 & 3 are somewhat developed, but the struggle in them continues. 1 is not at all developed. It is really the sole thing that remains (except the saundarya). The doubt is stronger about saundarya and equipment than on any other point, & every suggestion of speedy improvement in these two matters is distrusted & repelled. It is towards this defect that the Shakti is now turning, as towards all other defects, but these must be overcome before the full flood of siddhi is possible. They must both begin to be overcome within this month of January & fully overcome in February.
Vijnana has been checked. Only to show trikaldrishti at work and to insist on the continuous action of the saundaryasiddhi. It is necessary to manifest the power of reading thoughts. It is already manifesting, but must be habitual in its action & complete. This imagination must be expelled. There is no farther need of it. The idea of impossibility must be expelled. No, the siddhi is of chief importance. Yes, but the tendency is towards firmness & clearness.
There is, undoubtedly, a defect in the present action of the vijnana & therefore of the script—the defect of clouded prakasha. The devatas of intellectual tejas are yet too active in their shadows. The dasya is somewhat abridged owing to the revival of judgment & dissatisfaction which is for the rest, justified by event. It is suggested either today or tomorrow. The successful opposition to the vijnana siddhi & the physical siddhi is chiefly responsible. The rest would not have touched but for that.
More deliberateness is needed without losing the rapidity. It must be so. Oppose the current no longer; even under the cloud, be sure of the sun behind. There is still an elusive activity seeking to arrange the thoughts. The arrangement must emerge of itself. There is a spirit of judgment waiting on script & thought which hampers the flow of the vijnana. This spirit of judgment has to be expelled. It waits also on the action & hampers it.
Treasure—outpouring from the treasure reserve for the lila; actual treasury will also be found; but the first is immediate, the second in the yet distant future.. Follow the impulse given as you
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accept the thought presented. War is preparing & the Turkish chances seem small; nevertheless the gage has to be thrown down to the subjective enemies—either Adrianople & the coast islands or war. There must be the will for the provision.
The power has not been maintained, only manifested. It is now returning, but it is not sure of its uninterrupted hold as yet. It will soon be sure & extend itself to all things, persons & movements. It is already doing it. It is extending to the actions of persons. Leave it to develop in the full flood of the jnana-trikaldrishti-aishwarya. But the other powers, rupa lipi samadhi have to be brought into the full stream.
24ᵗʰ
Already, there is a great improvement in the assimilation, in spite of occasional false steps. The diminution of jalavisrishti is a point of capital importance. The opposition to utthapana still persists. It has patiently to be extruded. The eruption is troublesome, but less vital than seems to be the case. It is dying out actually, even though artificially maintained. The Ananda is established, it is the continuity that is being resisted. As for the saundarya, it is still unestablished.
पाय मनः सहसे वचि संजन राम अरिहन् । ना पतते करि ईलल्या अनि वस्मनि मल्ये सं जभिता सीता स्वसिः । एवं वीयति वस्म ।।
Ananda intense today & more continuous. Rupa & lipi free & perfect. Arogya & utthapana to increase. Not yet. First Ananda. Today is the day of final preparation for the karmasiddhi.
अंदिश विलतनूः महि अभ्रजे आविलद् ऊय, सालुकि, वीर अनं मरतां यदृ अयाय परीयन् रावणः ऊदपयाः वलम् आसखः आर्यरभाये । सन्यं मर्तहनं वि पयामि ।
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Record—
No interference here, entire passivity.
1st rule.—No interference anywhere, entire passivity
2d rule.—Disregard of the probable consequences
3d rule.—Persistence in will according to knowledge.
4th rule.—Application of jnana & trikaldrishti to all things, small or great, near or remote, knowable or apparently unknowable.
5th rule.—Interpretation of error; utilisation of failure.
6th rule.—Constant exercise of utthapana.
7th rule.—Will in all things, and action a subordinate instrument—
In one week, the difference will be seen
Today, the first movement—
1) Knowledge to be finally set right, in all its instruments.
2) Power to apply itself to remove its own defects
3) Lipi, Chitra, Rupa
4) Ananda, Arogya—
No danger of relapse. This occasion was wholly abnormal—This is the script, it is about to assume the burden of trikaldrishti definitely. Let us see what they can do. "Dasya, tejas, faith, trikaldrishti, aishwarya, samadhi, all rising out of something into the great & splendid." The first dart failed, the second will now be made. ["]Exaltation approved, defiance sanctioned. Tonight & tomorrow, the move forward."
No danger of relapse. Lipi is already moving forward to the mahat.. The rest will follow—
As well die this time, not hereafter. The trikaldrishti is in a state of confusion—the mind cannot manage its materials. This confusion
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will be removed not at once but in the course of the day. The Aishwarya also is only clumsily effective & sometimes no[t] at all. But the movement has changed to brihat, not yet to ritam & satyam. Samadhi only remains. These things have now to be gathered up & confirmed in the satyam. Afterwards the ritam.
You see, the script has the trikaldrishti. No self-restraint. It stands in the way—vamamarga. Restraint by God only. Yes. Today, tomorrow & the day after.
(1) Satyam, ritam, brihat in the knowledge, power & samadhi
(2) Sharirananda confirmed & greatened
(3) Arogya made triumphant
(4) Removal of exaggerated adhogati, utthapana, firm beginnings of saundarya.
The movement is now for the dasyam on the widest scale. In the trikaldrishti the doubt of the exactness is still active, based on past experience. This is to be removed by the growth & dominance of the ritam. Vijnana led by mahat—
The assault is being given to the bhukti, tejas and faith. The samata has not been disturbed, only the hasyam has felt a cloud pass over it. The tejas & faith have been darkened for a moment; they subsist but have lost their ananda. Only the vijnana has been clouded and the positive bhukti suspended. That is over. We will now continue developing automatically the vijnana & the bhukti. You have to wait & see.
There is as yet no advance, only a taking up of positions. Nothing has been done which is not old & familiar & the balance of success is still on the side of the attack. That will change in & from the next half hour. It is already changing. Enough.
Two chatusthayas have been almost perfected & at any rate secured against real disturbance and above all against any continuous breach. The ishwarabhava, attahasya & faith in the rapidity & in the lila remain in the second chatusthaya. But these cannot be brought without actuality in the third & fourth. There are touches,
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not breaches.. The actuality in the third is being extended. But the Vritra has not yet been abolished. In the first two it is not the Vritra, but the vrika—except in the attahasya, brihat faith & ishwarabhava. Today is for the third chatusthaya & especially for knowledge & power, knowledge most, power secondarily. Lipi accompanies them. Samadhi & rupa follow. The development today will be decisive. Only in the fourth & fifth, there is still delay. I do not mean it will be at once perfect. Obviously this is not the direct script. These are not gods, but spirits who seek to guide, inform, direct. Only it is not true that the script is governed by them & never expressed a higher power & knowledge. It is not now being used by a spirit, but merely besieged by a spirit. It is I who am using it & me you know. Not Indra or another but the Master of the Yoga. It is not the divine script because it is acting through mind, not direct from Vijnana. It will always act from Vijnana. I am about to establish with fixity the personal relation. The rest is there. All these minor bhavas have to be expelled.
The end of the opposition is near in the third. It is really over in the trikaldrishti. It must be finished with in the lipi, rupa & samadhi. The one thing really that remains is rupa samadhi. There is a confusion, the incompetent devatas have to be expelled. It is true more was expected or demanded by one side of the mind than has been fulfilled, more accomplished than was expected by the inert, sceptical side. Perfection is not for today. The second chatusthaya is different. The faith, aishwarya, attahasya have been interrupted—
All the vijnana is definitely in action, though in unequal & imperfect action. The unequal & imperfect parts must now be filled in & out. Afterwards we can attend to the fourth chatusthaya more particularly.
We have to move forward. Recognise the nature of existence. This is the knowledge; therefore dhairya is necessary.
No dependence on the script. If it depends on the script, it will not be self-assured. The script is only for confirmation. It is perfectly true that the first chatusthay has been broken into after
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a promise that it should never again be broken.. Substantially it is intact. The violence done to the system is the proof that it cannot be destroyed. The continuance of the tejas will be the proof that the second chatusthay stands, even in the faith there is only a temporary disturbance. The harm done will be repaired. The promises have all been exaggerations of Will, therefore lies. The Vani has exaggerated, every source of knowledge has exaggerated. The inertia exaggerates on the opposite side.
So much has been done. All that was a play of the game intended to bring about a fresh grouping. Henceforth all the movements of knowledge & power will work themselves out not interfered with by the will in the intellect & the intellectual judgment, although these in their passing rupam can still distort the truth.
Shrink not nor falter, O hero, though thy toil seems ever to return on thee in vain menacing to crush thee in its rebound. Thy labour of Sisyphus is the laboratory of the future & the fulfilment of eternity is in thy present insignificant toil, as the tree that was & is to be in the seed that seems so little to the eye & vain.
The recurring confusion created by the pranic intellect intruding its activity is forced on the system, but it is noticeable that only the shadow of asamata & ashakti comes with it as a part of the ajnana & disappear[s] automatically with the return of the jnana. The apparent difficulty will disappear like all the rest. The pressure on the tejas is intended to force the emergence of the rapidly fulfilling divine tapas.
Trust first,—if there is anything wrong, seek the explanation or better await it. Rapidity is necessary first in the third chatusthaya & in the fourth; there will be sufficient money to keep you till January. The ecstasy is to increase in force & frequency, while the subdued (not the obstructed) ananda becomes perpetual during
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waking hours & even in sleep the ananda gains ground. Then the subdued ecstasy will take its place while intense ecstasy becomes the occasional higher state. So it will proceed. As for the siddhi of the health, that proceeds in spite of all resistance. Neither of these will be perfect till December; but meanwhile the utthapana will come rapidly forward & the saundarya begin to break through its obstacles.
The range must be widened & the defects removed—The general obstruction must be met by a general denial of the obstruction & refusal to work out of it by the lower processes. That has been done sufficiently and has not to be repeated ad infinitum—
There is now no reason why the Samata etc should disappear. Only the tejas of Mahakali must finally be harmonised with the passivity and the dasya. This will be done today by eliminating the Maheshwari bhava from the superficial consciousness & its contents without bringing back the mental tejas. It is true. Nevertheless these things are done. The struggle is over the whole basis of the farther advance.
The incident of yesterday was used as a turning point—to turn you into the road hitherto avoided, now destined for your treading, the road of mighty, straightforward effective karma. Others have tried, stumbled and fallen. You will see that you are henceforth as effectively protected in action as in self-defensive passivity & in action by others—as effectually & more. All these mishaps have had their object and their beneficial purposefulness. Not after this year. The knowledge & power have to be entirely harmonised first. That egoism is exhausting its remnants. The difficulty is great only because the pranic suggestions attempt to predominate & mislead; in itself it is not great.
Today a great movement forward. It is not forbidden; it has to be accepted; it will clear itself of the ignorance, which is now the only obstacle. Today for the second & third—if the second is cleared, the first automatically fulfils itself. There is a tremendous
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pressure in order to compel the buddhi to give up faith in the bodily siddhi & the new society. Let the power first be reestablished. The trikaldrishti, telepathy, power, lipi have now all to move towards absolute perfection dragging the samadhi & drishti with them. Till that is done, the fourth chatusthaya will only prepare its advance. The advance has begun; it will gather momentum during the day.
The powers of knowledge & tapas are stronger, but they are all acting in the intellect without the action of the intellectual judgment, therefore there is no light. The mental realm is being purified of the pranas. The force of the tapas is yet insufficient. Life has to be brought into line with the siddhis acquired, or in other words the powers have to take hold of life and possess it. Life means the Akash of the prithivi, & through the Akash all it contains. It is true, the Akash is full of opposition & obstruction where formerly it seemed clear. The obstruction is only in order to bring out the samata, tapas etc & increase the eventual force of the powers themselves. The admission of the power & right of the objective world to resist is to be once more cancelled. So far we have advanced that the power & knowledge are showing the old force & invariable effectiveness, but the effectiveness is usually partial, often slight in actuality, seldom flawless. We have not then advanced beyond the old point in appearance, except that the power & the instruments are all accepted & faith in them is completely founded, though still uncertain about rapid results. The second chatusthaya is now completely founded except in the extent & certainty in detail of the faith & of the Kalibhava, therefore the attahasya too is little manifest. That must now appear, while at the same time the instruments of the later chatusthayas farther justify themselves. The conditions are now fixed and will clear & develop themselves—
The third chatusthaya is reforming itself on a much sounder basis. The power, lipi & knowledge will during the next three days overpower the resistance of the physical akasha. Rupa and samadhi will follow their lead. About the rupa & samadhi you are uncertain, but the doubts will be removed. Meanwhile the fourth chatusthaya must be pushed forward. Health is going through its ultimate
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denials & is already shaking itself free from some of them. Ananda is insisting. But the utthapana & saundarya are still in a crude state & strongly opposed in their attempt to progress. A beginning has been made in the utthapana. It must be steadily pursued. As for the destruction in the fifth, it is only the destruction of unsound members and of the defects which make them unsound. This time the movement has not been favourable. The old obstruction seems to be momentarily successful.
The attempt will be persistent & successful. There is no ambiguity [......] directions. When it is said, there will be [......] power than has already [......]1
From today regularisation of the Yoga & the life; but Yoga more first than the life. The activity of the second chatusthaya has to be restored perfectly; for the activity of the first is already restored & perfect but for the physical touch. This activity of the second chatusthaya must take place without disturbing the first, must bring universal ananda, not discouragement & disappointment. That once done, the third will progress itself towards its self-perfection as it is already doing in the lipi and the pure jnana. The practical jnana, the power & the samadhi will all perfect themselves on that basis. So, too by the perfection of the power the fourth will break down its obstacles & progress to perfection. Meanwhile the fifth will confirm and enlarge itself.
The doubt is justified by the past, not by the future. Until it is removed by knowledge, it must persist. There is a perfect knowledge at work removing the ignorance; only the ignorance is allowed to return & conquer so often, for the sake of humanity, so that its burden may be lightened. I am about to establish the parts of knowledge again, so that the faith may have some ground to stand upon.
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The thing is now once again grounded in samata & dasya—The tejas will now begin to work, the faith develop & the vijnana act.
The vijnana is preparing its own perfection and today there will be the necessary reconstruction. The body is still dominated by asiddhi. The struggle is with the general Vritra of the third, sixth & first, second—especially in the powers of knowledge. The vyuha is proceeding. Still the vyuha is proceeding. The Samúha is there, but in a disordered state. The negative stage is over; the positive affirmation must more & more fulfil itself. Arrangement means in time, place & circumstance. The vyuha is taking place; the rays do not yet go to their right p[lace]—Faith withstands all the assaults & the knowledge of Brahman Sarva & Ananta is confirming itself, but it must also be Jnana & Ananda. That is why the third must now fulfil itself & then the fourth. All these are only the first obstacles to the final perfection. Self-fulfilment is now the rule except in the body. It must become the rule there also. But not at once. As for the rapidity it will be soon at work.
Reconstitute. First, the vijnana—Next, the power—Self-development of all. It is only a temporary obstacle. There is a compulsion on the whole system[. I]t is an a[ttemp]t to dissolve & wreck that siddhi. Hence it is being resisted, [......] I have allowed it for particu[lar] purposes. It has no [......]2
The window will not fall. The struggle for the third chatusthaya proceeds & the attack is now constant, but so also is the pressure of the siddhi. The siddhi will proceed now in the mass & not in detail, except in the rupa—All is of use. In the matter of the stomach, it is essential that the reversion to the old system of evacuation should cease & it will cease. The health & the ananda will now be specially dealt with while the utthapana is preparing. Meanwhile the third chatusthaya will perfect itself. No the first, not this. This is beautiful & useful for this life. No straining of the
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Tapas is needed. There also no physical pressure is needed. This is how it will become regularised.. The only question is about time. Meanwhile the focus must be turned upon life. The articles must be sent and yet not in submission to them. Pránán atarah.
The life has now to be entirely expressed in these higher values. The second chatusthaya has to begin its play in life. Many have still the ego, & therefore impressions of egoism survive. The harmonious arrangement of the first three chatusthayas is proceeding. Today—the first two are being attacked by the old bhavas with which the material mind has long been familiarised, but they will overcome the attack & emerge permanently victorious.
dhairyam suddhatanantyalipsa mahadbhavah pritih dakshyam danapratidanalipsa anandibhava bhoga hasyam karmalipsa samabhava
The trikaldrishti will arrange itself today & the whole knowledge act connectedly from tomorrow. There is an attempt to revive the activity of the pranic intelligence in connection with the trikaldrishti & aishwarya. The difficulty is there to be overcome. The difficulty persists, but is now lightened by the persistent rejection of the pranic suggestions—
Ananda again in the afternoon & evening no longer subdued or obstructed. Utthápana—
There is full perfection of the first chatusthaya; in the second there are still defects, but you can see the immense progress made in the human parts of the system. Only the divine part is still imperfect. Till then the full intensity cannot come. The perfection is coming. This is the full attack on the karma, no longer of men, but of nature. They have called up the elements to aid them. The battle with the elements is still a losing battle for the present. Nor is the ideality yet perfectly combined in detail. This is the proof of the ideality but it has yet to be perfected.
The knowledge is once more working with a near approach to perfection, only some of the placements are still wrong. The power must be brought up to the same level in its ordinary movements, then in the body, then in the karma. The power will now begin
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to work in the ideality & in harmony with the knowledge, the telepathy & trikaldrishti.
Although it is as yet incompletely done, still it is done. Now lipi, [......]3
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