15 FEBRUARY ­ 31 MARCH 1917

Record of Yoga

Feb 1917

Feb 15

Programme laid down in script on 14^th.

(1) Today T 2 combination of knowledge-tapas

 From 15^th to 28^th perfectioning of knowledge-tapas ..

(2) Today. Spontaneity of rupa-drishya with tendency to pre- cision + variety + stability.

From 15^th to 28^th perfectioning of spontaneous precision- variety-stability.

(3) Today—breaking down of habit of relapse in samadhi

Completion of elimination of relapse and normalising of the elements of the samadhi

(4) Vishaya.

 Breaking down of the obstacle. Evolution of general, sponta- neous and varied vishaya. These for the third chatusthaya

For the fourth

(1) Ananda.

Today; commence regularising kamananda.

From 15^th to 28^th regularising of kamananda—the others to arise out of it and it to arise out of others. They will also be generalised separately

(2) Arogya.

Elimination of blood-asuddhi confirmed. The stomach to be regulated.

(3) Utthapana

The battle of the primary utthapana to proceed towards victory.  

959

(4) Saundarya

The obstacle to youth and saundarya to be more vigorously and successfully attacked.

==

T².

The shakti continues the elimination of mental stress in the telepathies.

(1) That which is perceived by mental prakamya vyapti is tendency, impulsion, intention, force etc. The mental tapas tries to turn it into fact without knowing whether, how, when, to what extent it is destined. The telepathy must simply observe without willing; but it must observe the force for fulfilment as well as the fact of intention etc.

 (2) That which mental tapas wills, mental intelligence hopes, believes, is certain will happen—when it does not unduly negate. Mental tapas, awaiting its elimination and transformation into ideal tapas, has to feel itself only as a force and await fulfilment or nonfulfilment.

(3) However often or even invariably mental tapas or telepa- thy may be fulfilled, it must not be trusted; but simply observed. Only ideal knowledge-will must be trusted. .

This is what is now being brought into actuality.

==

 Kamananda

Regularity commenced yesterday in customary posture, but not perfect. This morning regularised without regard to posture, sitting, walking, standing, but of varying intensity, sometimes in- tense, sometimes almost nil, though always potentially present and manifest as potentiality

==

Rupadrishya.

Only a small number of images come with a little difficulty, others, eg, quadrupeds, with great difficulty and no completeness or no stability. The whole represents a small variety, though of all kinds, and all the other abundance of images brought out during a moment of siddhi do not emerge, except a few, rarely.  

==

960

T²

T² is now aiming at the development of ideal certainty, not only in the field of exercise, but in life, and with application to time and circumstance. It has already begun, but enveloped still with a confused mist of groping mentality.

==

K.A.

Kamananda continues striving against a suspensive obstruc- tion which sometimes overpowers it and against the absence of smarana.

==

Phantasy is being brought forward in order to be destroyed.

==

Lipi.

Lipi is much more organised and now often vividly legible and stable.

==

Samadhi.

Keeps its gains and is attempting as yet without success to remanifest the perfection of its other constituents and perfect those which were still deficient.

==

Tapas.

 Ishita is growing visibly in force, but is still too mental. Aish- warya is nearer ideality.

K.A

Kamananda recovered force at night and remained steady.

==

Samadhi.

Strong, frequent, almost generalised stability and continuity, but chhayamaya, often vague, sometimes with great force of outline and detail, but always shadowy. Attempt to read perfectly stable printed page in very minute type; only one brief sentence suddenly magnified and legible. Tejomaya still unstable and infrequent. .  

961

Feb. 16. Friday.

Lipi continues with a tendency to fix itself, but is yet resisted by the physical akasha.

The lipi is rapidly organising itself. First it has come sparingly making itself precise. Here there are two movements. In one sug- gestion, no longer intellectual, but ideal, helps the lipi to manifest, but it is then legible, yet not vivid, with a relative stability and only becomes vivid and stable by repetition; but it comes swiftly and writes itself out fluently. In the other movement it comes of itself, without assistance of suggestion, but slowly, sparingly; it is then usually very vivid, legible, spontaneous, stable—not with a long stability, but sufficient to be clearly read and held.

Subsequently there has come, with the assistance of sugges- tion, with all the characteristics of the first movement, [?   ] but are imperfectly realised to vividness. Now it is emphasising this tendency and preparing to reject entirely the help of the suggestion. By suggestion is meant now the ideal mind's perception of what the lipi is going to write or intends in its sense, but has not yet written.

==

K.A.

Kamananda is not so vivid as yesterday, but has a greater natural persistence in trying to manifest itself uninterruptedly. In this it does not yet succeed.

==

Arogya

The battle of the arogya still continues; the force of health in- creases and the tapas for health, but the undominated roga tenden- cies still hold the body against it. The one dominated attacks some- times with energy, but its physical results are scattered and feeble.

The main struggle now is over the digestion and assimilation where there has been a setback.

==

Sharira

The other physical siddhis are in the same state as before, except that there seems to be some return of primary utthapana and dissipation of the physical depression of fatigue.

==  

962                   

Samadhi

Samadhi in the afternoon has been rich and successful.

(1) Antardarshi; a great freedom and variety of rupa, chiefly human groups and sometimes scenes, brilliant, tejomay, often coloured, but extremely unstable in a floating varnamaya atmo- sphere. Scenes of the heavens of mental ananda.

(2) In swapna and sushupti all the elements, but not free in their manifestation, except continuity and stability of chhayamaya. Tejomaya has begun to be stable as chhayamaya tejomaya or tejo- maya chhayamaya. At a higher level of tejas, it is sometimes stable, but only when the consciousness is not turned upon it; then it fades into the shadowy tejomaya.

Lipi in all three stages, but not copious; three kinds (1) self- writing, (2) written, (3) printed.

==

T²

T² continues to idealise the telepathies, but more to justify them even intellectually by reducing them to their right propor- tions. It is noticeable that mental tapas-telepathy is now much more frequently and often much more rapidly effectual. It seems even as if the time obstacle were beginning to come under con- trol.

==

Vijnana

A great rush of ideality, jyotirmaya, higher, highest as well as lower taking up and transfiguring the intellect remnants into the light of truth. Mostly timeless idealities, in jnana, not yet except slightly in trikaldrishti and then without reference to time.

==

Darshana

The Anandamaya darshana has been steadily increasing and generalising itself, but more often contains vijnana of mentality than the vijnana-ananda proper. This however is also increasing in force and frequency and is general enough, though not yet uni- versal in objects. It is still in human figures that the vision of the vijnanamaya sarva-saundarya finds still a difficulty in manifesting  

963

or, if manifested, in ascending into the shuddha ananda without losing itself.

 ==

Rupa.

Rupa enforced variation in images seen in a relative darkness—on the terrace.

Feb 17.

Obstruction in the third chatusthaya. Negative sadhana.

==

 Samadhi.

At first strong and persistent nidra, but with elements of samadhi enforcing themselves in the midst of the nidra

Afterwards samadhi.

(1) Ideal perceptive thought attained to the same abundance, fluency, continuity, power even in deepest sushupti as the vangmaya had already attained. Neither now needs to descend from the higher to the deeper states; both can act freely and initially even in the deepest.

(2) Power of physical action even in the deep sushupti. The particular action was writing with the hand what occurs in the thought. At first the consciousness dwelt on the thought and the action was mechanical; afterwards it dwelt on both the thought and the action united, continuous, unbroken

(3) Coherence in deepest sushupti even of the reading, lipi, dream speech, dream narrative. Concordance of successive scenes.

(4) Visions of chhayaloka, with light on incoherence of thought and action, visual hallucination etc. (eg. cat prolonged in leaping on table by persistence of sukshma image, pail of water about to be thrown on a table with books etc)

Ananda

Kamananda afflicted with frequent discontinuity.

Raudra touch anandamaya even when intolerable (extreme heat of terrace floor to the feet).

==  

964

 Rupa.

First, refusal of images, then persistence of blur unable to take shape, then inconstancy of images changing into each other, some- times before complete formation. All these are being discouraged by failure.

The tendency to variety of images, less or more various, partly or entirely precise, initially stable or unstable seems to be now fixed in the physical akasha. The type still persists in usurping the place of the others, but with less force.

==

T²

T² deals still with telepathies removing from even the most positive all decisive certainty.

==

Arogya

 Asiddhi of the digestive process is still in possession.

==

Rupa

Greater freedom of dense rupas sometimes lifelike in the daylit atmosphere.

Samadhi

Great dream coherence. Only in dream reading is the incoher- ence still dominant.

Feb 18.

T²

T² is now taking up telepathies on a larger scale and more rapidly. The siddhi attempted is to receive mental telepathies rapidly in great number without attaching to any one of them a decisive certainty or seeking for their fulfilment, secondly, to accept every telepathy and discover rapidly its ideal truth and exclude the mental error associated with it.

==

Rupa

Rupa is attempting to develop spontaneous and perfectly pre- cise and complete images with variety. The tendency to frequency  

965

of dense, even developed images, sometimes lifelike, but unstable except when sadhara, continues.

==

Devibhava

Mahakalibhava seems to be now normal and the reversion to Mahaluxmi-Mahasaraswati empty of it, is rare. But there is varia- tion between raw Mahakali bhava too ugra and saumya Mahakali with Mahaluxmi colour. Maheshwari, normally, is quite covered and a pratistha only.

==

Kamananda seems to be recovering force of continuity and even of intensity, though not the full force.

==

Samadhi.

(1) Antardarshi. Chhayamaya scenes, a railway line by a precipice, a train speeding up and back far out of sight, a path among mountains or moors or between two precipices with a cavalcade going, a two horsed carriage advancing, a horseman turning to fight, groups on foot, etc. Mountain scenes. A lake with a boat and a woman; the same with bird or a fish leaping. All vague and shadowy and yet every image clear enough to be recognizable; often a shoot of shadowy distinctness.

(2) Coherency of dream reading insisted on and constantly enforced, though still with a certain effort and difficulty. Lipi very coherent and continuous in nidra; so too dream thought, as opposed to ideal thought, dream speech, all dream connections.

==

Rupa.

 The blur habit seems now to be definitely going out; the tendency of image formation overpowers it and is dominant; but the habit of rapidly inconstant, incongruous, ill combined or only partially successful formations still persists. Also, the customary incapacities, eg of formation of quadrupeds, try to persist; though it is often overpowered, it makes itself felt.

Still, the variety with sufficient precision for a recognition of the object is established. Even variety with perfect precision and completeness, natural and without effort, is frequent; stability  

966

 combined with these though comparatively rare, is still not abso- lutely infrequent.

==

T²

Sudden development of tapas siddhi; exact place and manner of movement was manifested repeatedly, and even three rapidly successive times in the same object, without resistance, only a pause, very brief. This is 80º power of tapas. The fourth time there was resistance and wrong place (direction) but right manner and upshot.

There is again an attempt to combine telepathy with ideal certainty, largely but not entirely successful.

Samadhi.

There is now a struggle to create the same general rule of coherence and continuity at night in the sleep, as in the daytime, in the involuntary as in the willed samadhi.

==

Kamananda stronger today, but discouraged in the evening

==

Feb 19 Monday.

Ananda.

Sparsha now as a rule creates a triple Ananda, tivra-vishaya- kama, one or other sometimes predominating and leading, or else all three equal and practically simultaneous. Sometimes one tends to overpower the others.

==

Arogya.

The struggle in the Arogya continues to be immediately adverse to the siddhi. Physically depression returns persistently, the old roga that had been abolished returns slightly, the asiddhi of digestion still continues.

==

Samadhi

Afflicted by nidra. Some development of tejomaya.  

==

967

T².

T² pursues its work of taking up the telepathies. Some devel- opment of distant telepathies, the object being far or unseen.

==

K.A.

Kamananda strong in recurrence, not yet continuous through- out the day; but it seems to have overcome the old habit of long suspension. It is now only depressed or suppressed for short periods, within the day itself.

Feb 20th. Tuesday.

 A certain inactivity of the siddhi or lessened activity during the last two days—partly owing to preoccupation with "Arya". At the same time there is a great increase of certainty and accuracy in the idealised telepathies and a slow but steady growth of force of effectuality in tapas.

==

Lipi is almost free from the aid of suggestions and manifests itself more or less vividly, usually in a stable legibility fluent or strong; but not with freedom in its perfection. Fluent, it tends still to be a little indistinct.

==

Samadhi infructuous, afternoon and night, except for some development of tejomaya

==

Rupa struggles to develop variety in the stable precise (crude) but is also strongly obstructed.

==

Kamananda less strong; persistent with a dull largeness rather than intensity in asana.

==

Physical depression has the upper hand of the primary uttha- pana.

==

The struggle in arogya sadhana continues.  

==

968

The whole physical siddhi is for the time being more or less held up as were the other chatusthayas at the same stage.

==

Ananda darshana progresses slowly towards normalising of the global ananda, but as yet attains no finality of the move- ment.

==

The fifth chatusthaya is also obstructed. In all obstruction, however, there is now some sense of progress prepared.

Feb 21^st

The movement towards generalisation of ideality continues. The movement is towards elimination of the critical intellect, the mind of doubt, and its replacing by the ideal judgment.

==

Obstruction of third chatusthaya has been strong for the last three days. Nothing fresh achieved. A strong preparation of ad- vance in Brahmachatusthaya.

==

Kamananda continues, but less continuous. It is strong only in asana. There is some tendency to the renewal of advance in other anandas which are in no way thrown back, but a little quiescent.

==

Arogya in the half-abolished affection seems to be getting the upper hand. It is still oppressed by the old habitual inequalities in the assimilation, though for the time less intensely. The other members of the physical siddhi are obstructed or depressed.

==

Nothing in samadhi except in bahirdarshi jagrat greater ten- dency to freedom of unstable dense & developed, solitary intrusion of dense into antardarshi which otherwise is oppressed in lipi, no advance in swapna-sushupti, but less force of nidra.

==

 Purification of tapas is proceeding; the tendency is to get rid of the remnants of tapastya and tapatya.  

969

Feb 22d

Some activity of samadhi in the early morning. Coherence of reading and lipi is here the one siddhi most often distressed.

==

Attack of the old breast pain; at first only in sukshma (pranic) parts, ineffectually touching from time to time the surface of the annakosha. This for a long time. Then a physical attack unprece- dentedly rapid in its repetitions of intense pain. Ananda (raudra) maintained itself with difficulty, sometimes overborne but always repossessing the pain. The attack very soon cast out; formerly it would have lasted an hour. Remnants, dull, are still left in recur- rence or more often the attempt to recur.

==

Fear of disease and death is practically abolished; touches only come from outside. The physical shrinking from intense pain is still able to affirm itself in a subdued, but effective fashion. The prana is touched by it, but not the mind.

==

Complete unification of all the anandas of darshana on their mental basis. Frequent affirmation of chidghana, intense or less intense. Its universalisation may now shortly be expected, since no images or objects, faces or figures can now be successfully free from it.

==

Rupa is remanifesting with a greater tendency to dense crude and dense Prakasha of the seven kinds. Hitherto in the last move- ment of the siddhi Prakasha has almost monopolised the field of the crude rupa. Now real chhaya has begun again to mani- fest.

Stable and precise rupa is increasing its force of manifestation. There are notable scenes of a vividness and ensemble superior to almost anything previously manifested in the jagrat without adhara. Others are less vivid & stable, but all have the tendency.

Samadhi remanifests in almost all its features, but with some difficulty and still without sufficient force. Nidra is almost absent, but deep sushupti is refused.  

970

 Antardarshi has begun again to manifest with a greater unful- filled promise of abundance but not yet freely, except in chhaya- maya landscapes. One alone was tejomaya.

==

T² is still mostly quiescent.

==

 Roga is attacking in a curious fashion suddenly, without im- mediate cause, through the sukshma, usually between sleep and waking; it vanishes as abruptly, without evident reason, except the pressure of the will, but leaving behind it slight vestiges. This is the old attempt to reinforce a malady which still has force of recurrence and make it chronic. In the morning it was breast-pain, in the afternoon cough and cold.

23^d ­ 24^th

T² develops the perfect ideality of the telepathies into stuff of trikaldrishti.

==

Otherwise things remain in status quo or obstructed,—espe- cially samadhi.

Feb. 25^th

The idealisation of the telepathies is finally confirmed. The intellectual are now only a mechanical survival and when they occur make no attempt to know, but passively record suggestions as suggestions. It is only when will is applied, that they recur to their old nature of seeking to anticipate fulfilment or non-fulfilment.

Renewed activity of the samadhi. Preparation for conscious vijnana-samadhi. Continuity of action and stability of scene are now firmly established.

 A great lessening of the physical asiddhi in its generality, though in certain directions it is still felt heavily.

Vishaya is still heavily obstructed and practically inactive ex- cept occasionally in gandha.  

971

Feb. 26th Monday.

Kamananda powerful and repeatedly intense and increased in force of continuity.

==

No other noteworthy movement. There is the repression of activities in order that a new movement free from the old defects may emerge.

==

Activity of samadhi at night rupa-drishya.

Feb 27^th Tuesday.

The play of the higher ideality is renewed. The movement now imposed is the removal of the direct source of the action and its plane to the level of the higher idealities. The intellect-regarding vijnana must take a lower place as part of this higher movement.

==

Absolute passivity of the lower being is demanded in order that all action and all siddhi may be conducted openly by the Ishwara from the higher nature.

==

Kamananda tested, momentarily depressed, survives the test and continues its previous action.

Feb 28.

Continued purification from the independent action of the lower nature. Preparation of a new movement in which it will fall into its place as part of the ideal nature.

 Meanwhile, suspension of the illumined higher action, in order that the lower, deprived of the light, may learn to be passive & not seek to substitute itself, as if it could make up for the deficiency, but wait always for the higher to remanifest. This impulse of the lower to act when the higher withholds itself, is now the one strong positive obstacle in T2. Its removal marks the turning-point of the siddhi.  

972

Mar 1 Thursday

 Large play of ideality in jnana. All thought or thought- suggestion taken up into the ideality and its ideal truth luminously revealed. As yet this is only the action of the higher ideality acting on the intellect through the lower vijnana, not yet on its own plane.

The light does not yet become in the same way brihat in the T2. 

Samadhi of all kinds is more or less in abeyance or active only in crudities or reduced to the type.

In the physical siddhi Kamananda goes on preparing its nor- mality: there is flux and reflux, but no absolute suspension. The other anandas act occasionally.

 The nirananda ahaituka and sahaituka (asiddhi & asraddha) is being taken up by Ananda so as to ensure final finality of positive samata.

Mar 2. Friday.

The large ideality playing on mind and mental suggestion is taking up all telepathies and showing their ideal truth by discern- ment of their form & limits; so also, though less largely all tapas. The principle of faultless certainty of trikaldrishti (future and, to a less extent, present) is being sought for, but is not yet perfectly found.

Telepathy of pranic & mental thought & feeling in animals is being founded in the brihat, not prakamya-vyapti of human thought & feeling & impulse, which is still only sought in the isolated and spasmodic fashion of the past.

The suspension in the rest of the third chatusthaya continues.

==

Samadhi active but quite incoherent, assailed by nidra.

==

Mar. 3

 The lipi is once more active, entirely independent of sugges- tion even when attacked by it; but still obstructed in its physical manifestation. Legible, but not always vivid or stable.  

==

973

Increased general intensity of tivra and of visvasparsha in kama + tivra.

==

Return of samadhi, but not yet in its full force of continuity or coherence.

==

At night coherence of the Samadhi in dream-reading and dream-thought.

==

Vishaya (gandha & rasa) begins to remanifest.

==

Some remanifestation of rupa in antardarshi and bahirdarshi.

==

Thought-telepathy (animals).

==

Mahakali bhava now firmly founded and in possession. Har- mony of the four bhavas not yet developed on the new basis of Mahakali Mahasaraswati.

Mar 4.

Stability and vivid legibility of the unsuggested lipi is develop- ing against the obstruction.

==

 The Maheswari bhava concealed as pratistha in Mahalakshmi- Mahasaraswati has again risen, though it can no longer possess; it has to be concealed again in the Mahakali-Mahasaraswati with the Mahalakshmi colour.

==

Tapas is recovering its old effectualities which had fallen into disuse; but they are now only material for the larger effectuality, not, as once, an object in themselves.

==

There is in the kshetra a sort of rough and imperfect tapas- siddhi now fairly generalised. The main object is roughly attained, but not, except exceptionally, in the details and always with dif- ficulty. The siddhi does not rise above the 50º or 60º limit in its  

974

 general power. In life there is only khanda-siddhi, the attainment of partial effects which do not assure the success of the main object, and even this though much more frequent & general than before, is yet far from being quite general. Always there is some effect, but not always effectuality.

==

The development of the lipi continues and is almost in posses- sion of the akasha.

==

Tendencies of redevelopment in samadhi and rupasiddhi

Mar 5. Monday.

Lipi is becoming rapidly stronger in vividness, stability and a certain relative abundance.

==

Almost entire recovery of swapna and sushupta samadhi. Ex- ample of perfect stability and continuity of action in tejomaya, shadowy but distinct and generally increased force of both in tejomaya. Movement towards idealisation of the samadhi

==

Greatly increased general force of effectuality of tapas-siddhi even in exact result, but always within limits of the 50º or 60º power and still in the kshetra. As yet the final combination of T3 into T2 lingers and is mastered by the obstruction.

==

Mar 6.

Samadhi in the early morning. Perfect coherence of ideal thought (vangmaya) in deep sushupti. The lapse of memory persists, but was powerfully overcome and the lost memory restored in the samadhi itself.

==

Telepathies & tapasbuddhi are being more largely taken up into the brihat satyam of the ideality preparing the brihad ritam.

==

Unity of action in lipi, reference, T3 and other instruments of the vijnana is being established.  

==

975

 Tapas continues to increase in force, but is still far from being master of the akasha.

==

 Samadhi in afternoon. Lipi in sushupti incoherent except when the ideal consciousness was present and either saw coherent lipi or evolved coherence out of confusion by disengaging the words from each other and adding what was incomplete. But all else tended to be coherent even when the ideal consciousness was not present.

At the end all sushupti and swapna became possessed by the ideal consciousness.

Images related to life upon earth.

==

Sukshma sparsha revived, but as yet it fails to pass into the sthula except in the accustomed touches.

==

Lipi developed independent fluency with some diminution of legibility and much of stability. It occasionally follows the ideal sug- gestions, but is usually independent or else affirms its independence by substituting other words when the thought has divined too soon the word that was coming.

==

 The passage of T³ into T² continues.

==

Strong & intense kamananda recurrent throughout the day. Intensity of tivra and vishaya.

—

Manifestation of the gods as agents of the ideal action, espe- cially Surya in charge of the ideal vangmaya thought (recalling the last 15 August) less directly Indra behind the perception, Agni behind the will. Mental images of the four Shaktis on the lower & middle planes of the ideality.

==

Traigunyasiddhi in type; shama full of prakasha and tapas, prakasha full of shama and tapas, tapas full of shama and prakasha.  

==

976

 Devibhava complete and strong, in type, not yet in action. Reemergence of one of the talents, chitra.

Mar 7.

An attack of the intellectualities begun yesterday, continues. Still the devibhava is confirmed. It tends to bring also the sraddha bhagavati swashaktyam cha and as a result the sraddha in the complete siddhi, also a great physical energy into the body.

==

The attack of the intellectualities continues and there is no progress in the third chatusthaya.

==

Samadhi confined to an attempt to convert dream into samadhi, not as yet successful except in a minor degree

One prophetic image in yesterday's samadhi was justified today by the physical fact.

==

 Samata severely tested has this time held good in spite of one or two adverse touches; the second chatusthaya (faith, devibhava) sometimes gives way, but reasserts itself swiftly. . The lower nature still resists the new devibhava and attempts to go back to the old sense of limitation and essential incapacity.

==

The devibhava is taking into itself Surya, Soma, Agni, Indra and seeking to unify them.

==

As a result, partly, of the unsuccessful attack sama ananda is greatly strengthened & is increasing rapidly in force. It is finally overcoming the dwaita of siddhi & asiddhi, as it did the dwaita of mangala and amangala.

 Premananda remanifesting with the sense of self as all things and the Ishwara as all beings for its basis.

Mar 8.

The Premananda is combining its elements (1) self = Ishwara; prakriti self all things and all beings. Therefore all the prakriti of  

977

Ishwara one with myself (2) the beauty of the Ishwara—shuddha governing chidghana with ahaituka involved in it—(3) relations of brotherhood, love, motherhood & childhood, sakhya, madhura, vatsalya united into one composite bhava. It includes also guru- shishya, sakhya-vaira etc. Others are preparing to enter into the composite bhava.

==

The united action of the ideality, transforming virodha, is being prepared.

==

The shuddha-vijnanananda is now generalising itself success- fully and firmly. It lives sometimes in the mental, sometimes in the vijnana plane; in the first shuddha predominates with vijnana subordinate to ahaituka; in the latter sometimes shuddha some- times vijnana predominates. The tendency is for vijnana to be a prominent term of shuddha with ahaituka involved as a subordinate term.

==

 Dasya vaira of Mahakali. The Energy serves all, but enforces on them with more or less violence the higher in place of the lower aims of their being; thus it is often in vaira or virodha with their lower desires which it yet accepts as part of its system and as material of its work.

The sixth chatusthaya of Sarvam Anantam Jnanam Anandam Brahma is now complete in itself. Its completeness of contents de- pends on the perfection of the third, fourth and fifth chatusthayas. Subjective bhukti may be now considered complete as well as sub- jective mukti. Subjective shuddhi is only defective in as much as the intellectual mentality still resists complete elimination by trans- formation into the ideality; but the separation & distinction of the two in knowledge is now complete. The full transformation is rather siddhi than shuddhi. Therefore only siddhi remains of the four elements of the seventh chatusthaya.

Physical shuddhi, mukti, bhukti though far advanced is not yet absolute, nor can be except by initial siddhi of the fourth chatusthaya.  

==

978

The siddhi of the three chatusthayas still to be completed de- pends on the glory and power (sri) of the ideality perfecting itself and taking full possession not only of the mental being, but of the body and the life. The negative states are being replaced by the positive; quiescence by shama-tapas-prakasha, the human poise by the divine, the Brahmi by the Aishwari sthiti.

==

No advance in samadhi

==

The play of the old telepathies and tapas-telepathies continues with a view to their loss of all decisive force and reduction to their proper proportions. Meanwhile the action of higher ideality in T2 is suspended. It is in force only in the jnana.

 The direction is now for the ideality to act wherever it is free, jnana-perception, vangmaya, lipi, reference etc and not to wait suspended for the T2. This it is already beginning to do

==

The alternations between the higher and the lower devibhava continue. The higher has at present too much of the Maheshwara in it, being dominated by Surya.

==

There is an increasing attempt at control of the speech by the ideality.

==

The power of the ideality is definitely emerging out of the state of subjection to the circle of the physical mentality. For some time it has acted in this field and upon it from above, dealing with the facts and the ideas open to the lower mind, the knowledge beyond its ken being presented to it as suggestions, not as light possessed by the mind. A higher action is now beginning to outline itself, not, as before, as something beyond the normal, but as the normal action of the new vijnana-buddhi.

==

 Mar 9.

Three ideal planes one observing the facts of the manifest world, the second the facts and the forces, possibilities etc out of  

979

which the facts emerge, the third & highest both these and the certainties, prefigured in the truth, which both possibilities and re- alised facts figure out in the succession of time. The lower knows the higher as the thing behind to which it refers back for the source of its activities; the higher looks down to the lower as its own fulfilment.

==

Suddha vijnanananda is becoming more and more confirmed, brilliant and intense on the vijnana plane. It is becoming also full of the devibhava and is preparing to base the full Krishna Kali darshana.

==

Devibhava grows in firmness and intensity and is preparing to expel the habit of reversion by the full illumination of the lower bhava and the removal of the division between para and apara.

==

Kamananda severely tried for the last few days has persisted in spite of depression and may now be considered as firmly established against all dependence on condition and attempt at temporary ex- pulsion. It is still however capable of temporary depression, never now amounting to entire suppression, and subject to rise and fall of intensity, to lesser or greater power of recurrence and continuity. It also varies with the asana, tending to be quiescent in the others except by smarana or uddipana. These are the defects that have yet to be conquered.

==

The other anandas seem to be awaiting the complete victory of the kamananda. Only the sahaituka tivra advances steadily, though without any marked rapidities and subject to temporary quiescences. It is still not free from the fault of the cessation of the nervous response after constant stimulation. For a time the re- sponse maintains itself, may even become more intense, afterwards it becomes neutral or changes to vishaya, raudra or vaidyuta.

==

The energy of the Shakti is more and more changing from saumya to raudra. The Mahakali bhava has therefore taken full possession of the centre of energy, though it still fluctuates and has not taken its final character.  

980

 Mar 10.

At present the attack of the old against the new is the general feature of the sadhana. An attack in the first place on the siddhi of the third chatusthaya, obstruction and inefficiency, with the view of breaking down the recent gains of the first and second, and thus bring the system back to the poise of the old intellectual mentality of the limited human poise. While there is no definite breaking down, there is a certain success in restoring old touches of the asamata that had been expelled touches of the asukham (predicted by lipi, "grief".)

==

The traigunya-siddhi is especially denied. Shama alone seems perfect; tapas and prakasha fall back into mental rajas & sattwa when there is an attempt to particularise their actions.

==

Devibhava also now tends to sink to the lower condition by separation from the higher and, when joined to it, the poise is still in the lower rather than in the higher nature. There is a denial of ishwarabhava and sraddha in which the knowledge of the buddhi is resisted and tends to be overcome by the sense of deficiency & nonfulfilment acting on the pranic temperament.

==

Absolute finality, therefore, is still to seek in the first two chatusthayas.

==

Samadhi of the three avasthas; freer play of ideal thought, vangmaya and perceptive, the latter first free, afterwards ob- structed.

 For some time there have been sudden attacks on the health during samadhi which could not be successful during the waking. This is because a certain physical depression or even disintegration seems to take place in samadhi which is not possible when the tapas is concentrated on the physical world as the mental. Although this has been greatly reduced, it is still sufficient to leave the room open for attacks, eg yesterday of violent nausea, a thing easily dominated and dismissed if it comes in the waking state, today, of pain near the muladhara which refused to be turned into ananda although  

981

it could [not] prevent some ananda from being associated with it, though much submerged or rather overweighed and oppressed.

==

Almost all the recent gains of the siddhi have been temporar- ily denied by the results of the attack; but they have a stronger & swifter tendency to revive, even though they are not entirely reestablished

The siddhi begins to recover from the attack.

Mar. 11.

The main necessity is the full illumination of the tapas which remains on the lower level and for this the return to the direct dasya, but dasya to the vijnanamaya anandamaya Ishwara.

For some days the sense of the immediate presence of the Ishwara has been withheld and all has been done by the Prakriti. Now the presence is being restored and with it the intensity of dasya, but not the entirely immediate presence. The Prakriti still stands between.

==

Kamananda oppressed yesterday, though always present in sensible tendency, is recovering itself, in action at first, not yet in intensity.

==

The tapas-siddhi is losing its exclusive insistence on the par- ticular result, accepting as its own the opposite energies and their results. Yet at the same time it is increasing its power of general and particular result.

==

The Chitshakti is insisting on a more universally vivid sense of all beings and objects as the anandamaya Ishwara manifesting himself in various forms. This is resisted by the mentality which is accustomed to see Brahman in all and all in Brahman and, with a less facile readiness, Brahman as all, but not all as the Ishwara. Notably, it makes more resistance as to beings than as to objects; in the latter the shuddha-chidghana-ananda is more habitually seen than in beings.  

982

The difficulty of the tapassiddhi is still to combine it with trikaldrishti. The aspect[s] of will and idea in the telepathic mind,—tapas and jnana,—are being now gradually harmonised; but the decisive trikaldrishti and the decisive tapas do not come together.

==

Samadhi is recovering its force, but as yet no new progress has been made.

==

A considerable advance has been made towards the firm nor- malisation of the chidghana ananda in objects.

==

Samadhi continues to progress towards complete recovery of its force, but is not as yet in firm possession of itself.

Mar 12.

The universalising of the Ishwara-darshana is extended to be- ings as well as objects. When the ananda-darshana falls back into the mentality, it tends to be replaced by the Brahma-darshana; when it remains in the vijnana, it is firm. There is now a tendency to have the Ishwara vision in the mentality even, but only as a circumstance of the Brahma vision. In the vijnana the two become one, Brahma (Akshara and Kshara) being only aspects of the Ishwara.

==

Samadhi is now in possession of itself. It moved forward in three directions (1) The enforcement of the ideal consciousness as basis of vijnana-samadhi. (2) The insistence against lapse of memory. (3) The insistence on coherency everywhere.

In addition there was a manifestation of chhayamaya tejas & varna, scenes shadowy but full of beauty, subdued brilliance, rich colour and the faery atmosphere of the ananda.

==

The insistence throughout the day has been on the fifth cha- tusthaya + Ishwara, ie on the Ananda Brahman merging into the Anandamaya Purusha (Krishna-Kali).

==

For days the rupadrishya has been disorganised. The mental  

983

stress and formation is being eliminated. Meanwhile the old round of breaking up and rebuilding the broken siddhi is feebly occupying the atmosphere.

==

Samadhi at night confirms the day action.

==

Kavya for the last two days. Chitra daily, crude but with the automatic movement and growing norm.

March 13. Tuesday.

The suddha chidghana is now the normal basis of the ananda- darshana for objects, the attempt at reversion to mental shuddha still surviving, but feebly. The same holds good for animal forms, but with more strength in the reversion. It is only in the human figure (chiefly the face) that the reversion is still strong; but here too the sarvasaundarya of shuddha chidghana is gaining rapidly in strength and becoming normal. The strength of reversion here is due to the fact that there is a standard of divine beauty to which the actual form does not correspond.

==

 The movement now is to strengthen sraddha so that there may be no room for any lapse, even slight, in the first two chatusthayas. In the first there is still a deficiency in ananda of asiddhi and in the shuddha chidghana ananda of the vishayas, taste, sound etc especially taste. Rasagrahana is there, but not invariable bhoga owing to the pranic resistance and therefore not the full, vivid and satisfying ananda.

==

Kamananda is recovering intensity. There is strong obstructive resistance to the physical siddhi, also to the karma-siddhi.

==

The chief obstacle to the ananda of asiddhi is that when it comes entirely, it tends to bring acquiescence in asiddhi: but the true bhava is ananda in and acceptance of asiddhi as a step towards siddhi. The other therefore is not allowed to establish itself, while the true bhava is as yet obstructed; its basis is not yet properly laid.  

984

 The movement now is to the fixing of that basis.

==

The progress in samadhi continued. Free chhayamaya of all kinds, though seldom at once the stability and the force of presen- tation. Lapse of memory minimised in sushupti in the perceptive thought (mainly ideal) as well as the vangmaya.

==

Today the ananda has begun to overbear the resistance of prana in the taste. In hearing, smell and touch, there is always the bhoga of ananda, not merely the rasagrahana. The only defect is defect of the chidghana, for the shuddha is always there though often only mental shuddha. But in the taste there is frequently denial of ananda or neutrality.

Lipi is rapidly normalising itself in the vivid legibility with an initial perfection of stability. The suggestion is again allowed to play a part in removing the obstruction, but it is always an interpretation of unmanifest lipi rather than a former of uncreated lipi. The lipi is largely spontaneous.

==

The telepathy is beginning to indicate in itself its spontaneous ritam; similarly the ideality even when it manifests in a thick veil or a thick atmosphere of mentality.

==

Some insistence on a spontaneously retentive memory, but the amnesia is still dominant; memory is more active, but retains its usual or capriciously selective character.

==

The insistence on ananda in the taste continues.

==

There is a covert struggle between sleep and the shakti that tries to overcome it. The physical reaction of diminished sleep, is still the stronger, even when the total amount of sleep is the same and the diminution is only of the night sleep. eg. tonight 5 hours (from 2 to 7) after 2 hours in the daytime, making the sufficient quantity of 7 hours. It is true that the day sleep was mostly samadhi and only a brief nidra. . As yet samadhi is not a substitute for nidra; the body is rather adversely than favourably affected by it. The  

985

 opposite tendency is present, in state of preparation, but not yet effective.

==

 Dream is no longer samadhi-like. It is again incoherent.

==

Samadhi at night very slight, mostly rupa-drishya in sushupti

Mar 14

Script.

"Today T2 and lipi

"Confirmation of the first two chatusthayas and the (fifth + sixth) Brahmamaya Ishwara.

"Completion of the Ananda (subjective)

—

"First the shuddha chidghana in the chidghana, on that basis the Brahmamaya Ishwara."

==

This was immediately fulfilled. The chidghana darshana is be- ing founded firmly in the chidghana consciousness, with a firm delineation of vijnanamaya form in all things. The shuddha is shuddha of chidghana, and the premature tendency to insist on the shuddha of ananda is being postponed. The first result was to have shuddha-chidghana of forms, but shuddha ananda with strong envelope of mentality in the surrounding Brahman. Immedi- ately, however, the vijnana Brahman manifested in the containing Purusha, taking possession of the Akasha in place of the Manas Brahman.

The Brahmamaya Ishwara at once came in and associated itself firmly with this vijnanananda darshana.

This is the basis for the next step of the siddhi and has to be made inviolable before the final step can be successfully taken.

All vishaya is being subjected to this chidghana ananda sense of things.

The manasic sense in the darshana still hangs about, but it no longer dominates.

==  

986

 In T² the difficulty is still in the tendency of the telepathy to attempt the decision of the event. Left to itself in the mentality, it now speedily drops this tendency; but when the telepathy is idealised the resulting brilliance and positiveness gives it the false idea of decisiveness; it tries to supplement the ideal telepathy by the intellectual decision or determining choice. This is the secret of most of the intellectual error of brilliant minds. The ideal telepathy only gives the idea of intentions, forces, facts, possibilities surround- ing the moment of time. Decisive certainty belongs only to the trikaldrishti. Therefore the final purification for T2 consists in the discharging of the false foreseeing certainty of the intellect which tries to attend the ideal suggestions.

==

In the morning sudden attack of the external (exiled) mentality on the sraddha & sukham (samata). At first touching the buddhi, it failed to take possession of it. It only reproduced a mechanical repetition of some of its old movements on the prana and sense- mind by a purely physical touch. Striving constantly to recur, it failed to endure.

==

In Samadhi much interference of nidra, but at the same time the ideality is taking hold of it and undermining incoherence. The grasp of ideal perceptive thought in mental sushupti is increasing. Especially lipi in all the four states is gaining fluency, legibility, cohesion, stronger in swapna than in antardrishti, in both than in sushupti.

==

Lipi has now accomplished fluency in perfect legible stability. The result has only to be thoroughly confirmed, deepened and re- leased from minor defects, the survivals of the older imperfection. The stability is essential, it does not as yet remain long fixed in the akasha; but there is no tendency to vanish as soon as it is manifested or, as before, even in the act of manifestation. The tendency is to remain as long as is necessary.

==

Chidghana in the human figure is being constantly pulled back into the mentality and constantly reasserted. This is now  

987

the only serious defect, but the affirmation is stronger than the denial.

==

Telepathies combined with tapas siddhi which begins to have the light of the trikaldrishti in the telepathies.

==

The first two chatusthayas recover their norm in the evening.

==

Brief manifestation of variety of crude rupa (in the darkness of the terrace). Only relative precision + stability.

Mar 15.

Manifestation of perfect stability of "readymade" sentences, rushing into the physical akasha from behind and holding it before the suggestion can interfere. This is now increasing. This stability is vivid and often vichitra in its lettering, that is in varna, jyoti etc as well as chhaya.

==

The combination of telepathies and tapas-siddhi continues, but the element of trikaldrishti in the telepathies is not yet precise; uncertainty predominates.

==

Besides the developing elements of the three first chatusthayas and the Ananda + Ishwara, the Script indicates Vishayas and Rupa- drishya as part of the day's progress.

==

The Ananda Ishwara manifests itself with greater force and perfection of chidghana than yesterday. The human figure has come into the line with the rest. Only in the human face the tendency to reversion has some strength, but it is daily diminishing.

==

Some drishyarupa.

==

Most of the afternoon & evening taken up with kavya.

==

Vishaya hardly noticeable—gandha  

988

 Mar 16.

Lipi is now confirmed in legible stability with a fair amount of fluency. The legibility is usually vivid.

==

Trikaldrishti begins to increase in the telepathy + tapasbuddhi.

==

Ananda now goes back to the manasa chidghana and not to the mere ahaituka or shuddha in manasa. There is a tendency to greater intensity of this subjective ananda.

==

More rupadrishya, but imperfect.

==

In Samadhi antardarshi is more frequent but slight.

==

Vishaya of rasa.

==

Kamananda discouraged for these two days begins to revive. Tivra is always intense with smarana, but tends otherwise to sleep.

==

Strong adverse movement in karma.

Mar 17.

The Ishwaradarshana has made a rapid bound to the shuddha Ananda possessing the chidghana, with the sense of the absolute universal beauty with the variety of feature. The chidghana gives a centrality and perfect harmony to the variety and reveals the spiritual law of each form of beauty, the guna and the swabhava, the thing it expresses. The Ananda is sometimes intense, sometimes moderate, sometimes goes back to the manasa shuddha chidghana; but the trend to intensity prevails.

==

Energy of tapas-siddhi is increasing, but there is still the divi- sion from trikaldrishti, the three elements of T3 acting separately and not taken up into the union in duality of T2

==

Sense (physical) and delight of touch in the contact of objects outside oneself, even at a distance, has long been developing, mostly behind the veil with manifestations in front and is now  

989

thinking of universalising itself. The sense is sometimes subtle physical, sometimes sthula.

==

Lipi confirms fluency in legible stability, but its free manifesta- tion is forcefully obstructed.

==

Successful samadhi. Lipi in sushupti often coherent; otherwise resolved by ideal thought into some form of coherence; only occa- sionally left to incoherence. Increasing force of rupadrishya; present also, but more successfully resisted in antardarshi. The obstruction to samadhi is obstinate and strong.

Mar 18.

The rudra energy which has long been attempting to seize the system, has now laid hold.

==

 Lipi

"Do not limit the rapidity possible to the Shakti."

"Do not admit defeat."

 The last means obviously definite defeat; for actual adverse result has to be admitted. Script "There must be a constant insis- tence, but an illumined insistence"

—

Script.

"From today the third chatusthaya has to be pushed on, the denials of the first and second energetically refused.

"Today the foundation of the rudra energy has been success- fully laid and the Maheshwari in Mahakali once dominated (taken in as pratistha) will be perfected"

The Maheshwari already taken in as pratistha was Mahesh- wari in Mahasaraswati, the other sometimes manifest is Mahesh- wari in Mahalakshmi. Once in Ch. [Chandernagore] Maheshwari herself was manifest. This is the last stage of the pratistha prepa- ration. It is connected with the union of aishwarya-ishita-vashita with trikaldrishti and prakamyavyapti.

==  

990

 For the last few days a revolution in Russia with Michael brought to the throne as Czar has been telepathically suggested to the mind. This is half-fulfilled by today's news.

Reference.

"The result will be that Prakriti will lose her power of reflecting herself in the Brahman" ie the lower Prakriti which interferes with the ideality. The higher is simply the consciousness and will of the Ishwara.

==

Samadhi

Force of distinct variety in rupa-drishya of Antardarshi. Great power of suppression of incoherence in the sushupta.

==

The sarvasaundarya of the Ananda chidghana is growing more and more, although it is not as yet secure against relapse.

Mar 20.

The sarva-saundarya increases in its hold. It tends to lose the vividness of its prema-kama elements and of the Ishwaradarshana, but easily recovers them.

==

The external asamata now is failing in its touch on the mind as well as on the buddhi; it touches only the physical sheath and affects the physical prana, but by evanescent touches, even when it is allowed to act without any attempt at expulsion.

==

There is an attempt of the asiddhi to confuse the Devibhava and sraddha which that draws back a little to see how the asiddhi works when the system is left to itself.

All these are the vestiges of the old mentality which come athwart the ideality without actually replacing it.

==

Samadhi oppressed by nidra.

==

There are constant returns of the physical asamata, never assuming the assent of the buddhi and the mind, but touching,  

991

sometimes settling for a while on the physical emotionalism.

==

The main work today has been the persistent and rapid dis- couragement of all tapatya whether of will to determine event or of will [to] determine knowledge or of will to secure results or enjoyments. Tapatya is intellectual, mental, rajasic will. In order to do this almost all will and almost all favourable result or inner activity has to be stopped, except such as is purely passive.

==

In the evening a movement outlined itself that has been for some time preparing, that of correct self-telepathies, telepathies perceiving at once their own substance of truth. This gives no surety of trikaldrishti, but only actualised fact of event, state, tendency, intention etc correctly conceived or rather felt & seen.

==

The old time-trikaldrishti, long discontinued, revives with its old imperfections.

1. M's [Moni's] return at about 8.55.

2. N's [Nolini's] return approaching

3. S's [Saurin's] early return and meal at about 9.15 and 9.25 but only the times came right, the two events being wrongly placed, S's return at 9.25, the meal at 9.15 or 9.25.

Mar 21.

Most of the day given to work for Arya. Negative condition in the siddhi. Asiddhi emphasised, as far as it will go, in all the chatusthayas. Some play of ideality in the evening.

Mar 22

Out of the inhibition and asiddhi there is being created a new luminously mechanical ideal substratum of thought and action—jnana tapas—combined which replaces gradually the old half- intelligent action or thought, habitual, instinctive etc which rose out of the subconscient or was determined by the subconscient. This rises out of the realised sat in the mental, vital, physical prakriti (pradhana elementalised) and is therefore satyam. It is not yet ritam,  

992

but prepares to be. It will be brihat by the large assimilation of the circumconscient under the law of the ideality.

==

Physical tamas has been for some days dominant. It is now being violently thrown off to be replaced by the dasya-tapas guided by an inherent, though largely involved shama-prakasha. The re- actions of a sort of unreal, yet actualised physical weakness are fighting against this new type of action, new, because formerly, when it came, it contained an element of rajas.

==

Ashanti is becoming more & more purely physical. It contains a sort of mechanical asamata and asukham. .

The resistance to the light of the ideality still continues. There is a physical repression of the thought when it tries to rise into the jyotih. The diminishing of the asamata into the pure physical touch continues.

Mar 25

The last two days given chiefly to Arya and poetry. No marked incident in the sadhana.

==

Today samadhi is recovering its activity after a temporary cessation.  

Mar 30 ­ 31.

 Revival of the active sadhana.

==

The chidghana shuddha is now perfectly founded, normalised & universalised. Only its status varies.

The Ishwara-darshana is equally founded and universalised. But there are two experiences of it, one in which it is only present to the observation as the material of consciousness, but does not come home to the mind, the other in which it is vivid and the very nature of the soul's view of things.

The Ishwara is not as often before Krishna or Kali, Purusha and Prakriti, in the individual, but the Lilamaya impartially in all, Krishna with Kali in the purusha, Kali with Krishna in the stri.

The prema-kama is normalising itself in the same way,—in two ways separately, first as essential stuff of the ananda; secondly, as essential result of the chidghana shuddha and its revelation of universal saundarya. This is not yet quite firm and complete.

==

For some time samata and dasyam were isolated from shakti, in order that the last power of attack of asamata might be removed. It now touches from outside without any hold on the buddhi or the manas and a very weak clutch at the prana, as a sort of mild physical depression in the prana dependent on defect of sraddha in the karma. The velleities of ashanti, revolt (absence of nati) etc which the external Nature would force on the individual, have no power left to form themselves, the aid of buddhi and manas being refused.

==

The active side is now being revived. Absolutely perfect refer- ence, telepathy perfect in satyam of substance, perfect too in ritam of arrangement when it does not attempt to develop trikaldrishti and tapas; occasionally perfect trikaldrishti. Tapas is still tainted with the habit of effort and struggle; trikaldrishti with the false tapasic stress in its telepathic parts.