20 APRIL ­ 20 MAY 1918

 Notebook of the Sadhana.

20^th April 1918.

A manifest change has been the accomplishment of the Chandi personality in the Devibhava of the Prakriti. This bhava is in its nature Mahasaraswati, the Aniruddha-shakti. It has for its base Maheshwari; it is strongly coloured with Mahaluxmi. This combination was finally expressed in a strong and long-permanent personality, perfect in equality, intense in bliss, full of universal love . The adand madhurya, but deficient in virya and shakti, The advent of the Chandi bhava, effected in accordance with lipi and other prediction on the 2^d, stabilised and completed in rudra force on .. the 15^th, since then undergoing modifications and vicissitudes, has brought the completion of the Devibhava, not yet altogether perfect, but firm fundamentally. It is Mahasaraswati personality with the Mahakali bhava; the Mahaluxmi colour, a hidden Maheswari base (pratishtha).

Defects still existent. (1) Occasionally the of the Mahasaraswati gets the better of the rudra tejas; this is mostly when things are getting on well or when the samata in shama gets the better of the samata in tapas. This however is rare. Ordinarily samata in tapas is the temperament.

(2) The samata having lost its old base is disturbed from time to time. The excessive mental tapas and its reactions which used to come with the Kali bhava recur, though with less and less hold on the system; they come but they cannot remain. They rush upon the adhara from outside, but can only partially get their hands upon it and have to loose their hold. Nevertheless this is now the chief difficulty and the root of all the others.

(3) The ishwarabhava has come with the Chandi virya. It is in its perfection the aishwarya of the Dasi empowered by the Lover  

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and Master, the [real]¹ aishwarya being his, the executive aishwarya hers. But the mind element often insists too much on the instrumental aishwarya acting through the mind in forgetfulness of its source. Then there is trouble and disturbance of samata.

(4) The hasyam of the first chatusthaya is developing the attahasyam of Mahakali into which is to be taken the jnana-hasyam, sneha-hasyam and kautuka-hasyam of the three other powers. But with defect of perfect sraddha swashaktyam, of perfect samata in tapas and of perfect ishwarabhava, this cannot take possession of the temperament.

(5) Sraddha has an occasional perfection when it is sraddha in the Bhagavan and in the shakti as his executive power; but in the absence or defect of ideal tapas-siddhi, this also wavers. General habit of sraddha prevails, but is crossed by the intellectual uncertainty as to the intention of the Ishwara.

(6) & (7) Resultant defect of Mahaluxmi colour (bliss and love) and resurgence to the surface of the Maheshwari to correct the defect of excessive mental tapas and asamata.

==

 Lipi predictions. Finality of the ideality from 15^th July. (20^th April).

The seagod in the ideality (Varuna).

Liberty in the idealities soon (21^st April)

January to July the ideality, July to January the physical

siddhi. (3^d May).

The seagod in the telepathies, trikaldrishti, tapassiddhi.

(May 4^th)

 The devihasyam which was formerly only in the buddhi and from thence affected the temperament, is now manifesting originally in the temperament. It is a compound of the four kinds of hasya or a combination of them. It has not yet occupied the place of the original colourless and featureless hasyam (ahaituka), but is preparing its occupation. Incidentally the of the Mahasaraswati is being taken up by the Mahakali,—it is an

¹ MS really  

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anandamaya titiksha-udasinata-nati—and will be converted into an element of the sama tapas (shamomaya tapas). Sraddha, ishwarabhava etc are also taking their proper shape and the other elements of the shakti-chatusthaya are preparing a more perfect combination and fusion. All this, however, is not yet well accomplished or perfectly sure in its action.

==

21^st April.

The akashic lipi is developing with an extraordinary swiftness. The lipis are manifesting in spite of a dull etheric resistance still left with a phenomenal rapidity and fluidity and an outflow of ideal justice and light in the substance and ordinarily, though not always, in the expression; also, with a great completeness. This is being done by the aid of the suggestions, but these are now not the intellectual, but the ideal suggestions. The resistance is to the rapidity in the completeness, but this is being overcome; and to the legibility; but the illegibility also is being overcome, though less perfectly; and to the spontaneity. Spontaneous lipi flows less readily, but this also is preparing to associate with itself the other qualities. Interpretation of the lipi is now really ideal with a spontaneous judgment (). There is still a habit of confusion when the mass of outflow is left to itself, but this is mainly in the chitra-lipi. This progress is in the bahirdarshi; lipi in the rest is still imperfectly developed. All this has been done in a few days.

 22^d April.

The development of the lipi and a certain development of the ideality—the sea-god in the ideality—is making itself common to bahirdarshi, antardarshi and swapna, but as yet with less force and ripeness of large action in the two last. In the jagrat there is an action of tapas which is at last quite freed from the personal element and perceives all its willings as actions of knowledge and has even begun to distinguish with a commencement of automatic fidelity those which will realise themselves from those which will remain as yet unfulfilled tendencies, impulses or intentions. What was formerly called the trikaldrishti was simply a telepathic stress  

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which happened to come right, but had no sure principle or light of judgment and might easily turn to false stress. What is now coming, is an automatic fidelity to truth, a fidelity not of the telepathic stress in the intuitive intelligence, but of the intuitively revelatory judgment in the ideality. This is as yet very imperfect in its action and still involved in the intellectual telepathies.

25^th April

After two or three days of a confused action, the intuitively revelatory judgment has disengaged itself and is extending its action. As yet it applies only to tapas and telepathies. As regards the latter it sometimes replaces them, that is, it takes them up idealised and accompanies them with the ideal judgment, so that they are entirely correct ideal and not doubtful mental telepathies, or it observes and judges them, or there is a mixed action. The latter has to be eliminated as an evident source or pratistha of error. With regard to the tapas, it is the impersonal perception of what has to happen, because that is what is being definitively willed in the ideal Vijnana; at present it is correct with the substance of the ideal Truth, but not often clearly luminous with the light of the ideal Truth. This is because it leans on what is being willed in the present, but does not go back to what stands as willed in the Eternal Idea. There is as yet much tendency to attendant intellectual hesitation and error of circumstance, where the fulfilment is not immediate, but this is being eliminated. The action of the ideal Truth as applied to present status of invisible objects is not yet developed beyond the telepathic action. What the ideal T² is now working on, is the present tendency and future action of visible objects.

30^th April.

Completion of the Brahma-chatusthaya in the perception and sense of all things as the conscious body of the Purushottama. This was prepared by the sors,

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः

प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु

followed by the sense of the Ishwara as the delight, rasa, in the flood of the being, the light of knowledge in the vijnana

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(sun) and mentality (moon), the word and the thought, the tapas. This led to the perception and sense of all substance of matter and consciousness, quality, force, thought, action etc as the Ishwara. Formerly these perceptions were of separate things (tattwas, elements) and temporary, though often of long duration, but now it is global, integral and steadfast. It rejects the remnants of the intellectual fragmentation and division which still come to deny its completeness.

Ananda of samata has proved sufficiently firm throughout the month. It is now combined firmly with the tapas; desire has perished, though tapatya still remains, but only as a minor element. Therefore the touches of asamata can get no hold, are entirely external and are cast out of the adhar automatically as soon as they enter. External, moreover, not of any near, but of a distantly watching, rather than environing mentality.

Tapas is now very strong; in the field of exercise the obstacle has no longer a genuine power of resistance, but only of persistence and this again persists only by a persistent recurrence which gives it after much difficulty the power for a time to reestablish itself rather than by a right of its own in the environment. This is even when the tapas is without knowledge of trikaldrishti. The movement has now begun which will turn Time from an obstacle with which the personal Tapas had to struggle into an instrument which the personal Tapas, become that of the transcendent will working upon the universal to modify it as well as through the universal, will use for the disposition of its results. This movement is as yet only initial; as it advances tapas and trikaldrishti will become entirely reconciled and identified. Trikaldrishti increases in frequency and has begun to carry with it the right perception of Time.

 This development enables the Chandi in the devibhava to affirm its characteristic singhi element more firmly. The ishwarabhava and attahasya are preparing to grow upon the system.

The intellect is gradually fading out of the system, (lipi, euthanasia of the intellectuality) and the whole is becoming vijnana + intuitive mentality. Only a vague floating remnant of the real  

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 intellectuality is left; it acts most when faced with the obstacle in life.

All is being idealised in the samadhi, but the dialogue, narrative etc are still usually mental, swapnamaya, though much more sustained and coherent. Reading is still normally incoherent. All are occasionally ideal. Lipi is always ideal, but is less perfected in its eightfold quality and less free and spontaneously active in the antardarshi than in the bahirdarshi. Rupa and vishaya in the bahirdarshi are still unable to take firm hold of the etheric system.

On the whole the "liberty in the idealities" (lipi, 21^st April) is working itself out, but does not cover the whole third chatusthaya and is nowhere quite absolute.

May

May 1^st—Lipi predicted today perfect ideality and the beginning of physical delight; but it is only the seed of the perfect ideality and the definite beginning of physical delight in the tivra that the interpretation relying on the mental pre-sentiment admitted. It is this which has actually evolved, but as a beginning in both cases of a steadier final development, of the perfect ideality including T² and of the total physical delight in all five anandas.

May 4^th Saturday

Yesterday the siddhi in the sahaituka tivra developed beyond all mistake an incipient finality of development. First, an universality of the tivra response to any touch however slight, and even a general mass response even to such habitual sparsha as the close pressure of the cloth at the loins usually unfelt and the loose pressure on the legs. This tivra contains the vishaya and develops the kama, as is now seen, today. This triple movement is preparing to become a law, but as yet sometimes the vishaya prevails over the tivra, sometimes the tivra alone remains, or else the vishaya is at once the kama without any intermediate tivra. The tendency however is for all vishaya to become tivra. At the same time an abundant ahaituka raudra is beginning to manifest even while the sahaituka is pressing to generalise itself. Vaidyuta comes with more  

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difficulty owing to want of past habit in the body or insistence in the mental tapas, but when it is insisted on, is more assured and can have more mass than before. Kama has for a long time been most vehemently resisted and suppressed partly because it has been the most demanded by the mental tapas and has therefore attracted the mass of the physical opposition, partly because it is the most central and vital of all the Anandas. It is now pressing to remanifest more securely, but has not yet got rid of the suppression, though that is steadily becoming less effective. All this justifies the lipi "today total delight", the truth of which was doubted by the intelligence because to the mental perception the physical opposition to the kamananda seemed too strong to be surmounted.

The script set down yesterday. "The first week of May outlines the ritam in the satyam brihat. It prepares the totality of the physical delight. It prepares too the samadhi." All three predictions are being fulfilled with what has been called the enthusiastic, that is a sudden, vehement and anandamaya rapidity.

In the samadhi today continuous vangmaya and ideal ideation was established, the habit of fatigue in the physical mind which demanded cessation or intermission being denied its claim and dismissed. The habit of simultaneous action of the two which has hitherto been violently or obstinately resisted by the physical mind, was firmly founded and illustrated by a rich continuity of simultaneous action. Initially the habit of simultaneous manifestation of the lipi in the antardarshi and even in the swapna, where it has been the most difficult, was immediately afterwards founded, in the same stream of rapid progress. The lipi in the antardarshi is now assuming the same freedom and perfection of the eightfold quality as in the bahirdarshi, only it is still rather more resisted by the physical ether, its manifestation less free, prompt and fluid in completeness, its stability more initial and less definitive. Ideal ideation is driving out the dull habit of intellectual thought in the samadhi along with the physical fatigue; it has been busy with its electric needleplay modifying the physical mind, in its sukshma brain-stuff even when no definite ideation was at work.  

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The same movement has begun in the outward waking mind; it is extending first to a confident play of the ideal telepathy, that is what was the intelligence's perception of present intention, tendency, possibility etc. This is now firm in the satyam brihat, except for actual situation etc of objects where the tamasic darkness of the external intelligence opposes the action of a power which has already been established in the mental telepathy, but has yet to be established in the ideal. T² today is developing the play of the universal ideal perception and tapas and for the first time manifested the transcendent Tapas and idea which predestines and decides. This is evidently the first beginning of that perfection which, it has been declared, will be made final in July.

 That this may be done so rapidly, the lethargy habit has to be abolished, as the lipi has predicted, that is, the demand of the physicality for cessation and intermission, its refusal to respond to the tapas and idea which was the real though hidden basis for the habit of long cessation and relapse which the sadhana has been struggling with and at last gradually eliminating,—recently quite rapidly,—during the last seven years. It is still strong in the physical sadhana; therefore there is there except in the Ananda, only a slow and laboured and intermittent progress, though in some directions still a steady progress, and in some respects only a defensive denial of farther active asiddhi relapse, in others a balance of relapse and reparation with a slight gain sometimes for the siddhi, sometimes for the asiddhi. It is in utthapana and saundarya that the asiddhi is strongest, in arogya the siddhi for the most part holds its own and even has had definite particular victories and advances; in Ananda it is hampered, but now on the verge of a general triumphant progress, even engaged in its actual inception.

In the evening some initial fulfilment of the lipi, "the seagod in the telepathies, trikaldrishti, tapassiddhi.", chiefly in the telepathies.

Activity in the remainder of the samadhi, increasing with some difficulty and a tendency to constant intermissions, is not yet idealised or well-combined, but it tends in that direction.  

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May 5.

There is a considerable increase in frequency of the transcendent idea-tapas but the rest of T² has been acting through the intelligence this morning therefore uncertainly and without clear light. The chief advance has been in effectivity of vashita for particular effect, but the movement, though not without strength is only initial.

The main cause of the descent has been a general physical lassitude which has been indulged to a certain extent. Fatigue has begun now to be excluded from the mind, the psychic prana and the prana upholding the action of the body and confined to the body and the physical prana directly involved in the body. Action of the body can go on in spite of the fatigue in the muscles, but the general effect of the latter can still throw a general effect on the upholding prana, not precisely of fatigue, but of lassitude in the virya. The only imperative effect is the reaction of muscular strain

Tivra has now established the rule of increase by excitation; but this modified by a continued habit of intermediate deadening or diminution of response. The rule—in continuous excitation—of response with interstices of deadening or diminution followed by renewed and in the end increased response is being supplanted by the habit of sustained response; but the substitution is not yet complete.

Prolongation of response after cessation of touch and rep-etition after cessation, the latter sometimes an often repeated and almost continuous repetition, is rapidly coming in; so also the habit of sympathetic response, after cessation.

 Pervading vaidyuta has begun, but is not yet strong in its hold or intense. The intensity is however increasing.

Sahaituka tivra still generally demands nistapas smarana, passive attention; continuity usually requires satapas smarana. Ahaituka is trying to develop frequency of its nihsmarana action. With smarana it occurs spontaneously anywhere.

After strong obstruction in the daytime a great development in the night of swapna samadhi. The undeveloped movements develop  

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fluidity and ease in coherency; especially reading firm, clear, legible, sufficiently stable, only once or twice incoherent, frequent, fluid. Only when presented in the mass and not in short sentences, was it still incoherent, illegible, quite unstable, but even here there was an attempt at improvement.

Dream is now normally consecutive and coherent, though not invariably. It still has, however, the nature of phantasy.

May 6^th

Tapatya is being exiled steadily from the action of T². Tapatya is the straining to know and fulfil; it is not in itself desire, but the cause of desire in the prana and heart; desire being banished, tapatya has remained as an illegitimate prolongation and stress of what is received in the ideality, it is mental tapas, bringing false stress and falsification of values. Although not a cause of grief and disappointment like desire, it is a cause of false hope and false doubt and also of undue pravritti and undue nivritti of mental action and as a result of temperamental and physical action. It is being driven out by the establishment of the transcendent idea-will of which the universal tendencies and movements become the effective media and results. At first this tends to bring an excessive passivity of the instrumental Jiva, but this is a defect which is in the course of being remedied. Tapatya took up the communications of the idea will and personalised them into a mental effort, belief, hope in the instrumental Jiva. They have, where necessary, to be personalised but as part of the personality of the Ishwara creating in the Jiva ideal sraddha and pravritti.

The day has been one chiefly of obstruction, only minor progress made. Fluency with incoherence in the newly progressing parts of the samadhi. Tejomaya rupa is frequent in swapna samadhi, but it is instable or imperfectly stable, without hold on the chidakasha. Perfect rupa has once or twice manifested in antardarshi, usually it is only crude; but it is only momentary.

Ananda progresses distinctly only in the tivra; there is a general tendency to suppression.  

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May 7.

The defect that has to be got rid of throughout the ideality, is the descent of the vijnana into mind. This makes the intellect the receptive agency which creates a sort of receptive intellectual judgment, assent and denial, a cause of error and uncertainty. It prolongs the old defects, especially in T², the defect of taking (1) inactual possibilities, (2) actual tendencies and possibilities as definite trikaldrishti. The first is not frequent and has no imperative power, the second is still the chief cause of positive error, although it is less powerfully insistent than it was formerly. The removal of this defect begins today. It is prolonged by the rhathumia, the leaving things to take care of themselves instead of insisting by the ideal tapas upon perfection. It gives an undue force to the etheric resistance in the physicality and prevents the full liberation of the ideality to act largely and perfectly. When it is absent, there is an anandamaya certainty.

The script has laid down for May in the physical siddhi (May 5)

(1) primary utthapana, to be pressed steadily and laid down in the base;

(2) a distinct general advance in arogya;

(3) a struggle with old age and asaundarya;

(4) a complete fivefold physical ananda.

All these necessarily to be only an initial movement.

 For today the script runs

"The liberation of the ideality is to be completed today within certain limits. T² will take a little more time; so will effectivity of tapas in rupasiddhi and vishaya."

Nothing is said here about the samadhi.

==

The liberation of the ideality is being effected by two movements;

(1) elimination of the intellectual response, involving a physical movement by which the thought ceases to descend into the area of the mental brain-stuff in the sukshma body environing the brain in the physical body and acts from the junction of the sukshma mind and the vijnana above the head, upon and above the sahasradala;  

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(2) substitution of the inspirational for the intuitional stuff in the ideality.

This has been done already in speech thought and ideation; it is still to be done in T², though there too it is done within certain limits. Rupasiddhi has begun today with a more ideal tapas, but as yet no definitive progress has been made in the forms. Rupasiddhi also has eight qualities to be perfected,—spontaneity, stability, vividness, rapidity, fluidity, completeness, variety, coherence, and a ninth, truth (ie, point, right relation, utility) corresponding to the "light" and "justice" in the lipi qualities.

Vishaya shows no tendency to develop beyond its persistent limitations.

There is no longer any difficulty about maintaining the ideal liberty in the speech thought, it is normal; there is still difficulty in the ideation, it is only becoming normal.

Lipi is perfect in sadhara and niradhara, normally; it is still difficult to maintain perfection or even to enforce it in the chitra lipi and sthapatya lipi. The absolute perfection comes most easily in the niradhara; but in none is there entire freedom from the resistance of the physical ether to the perfect manifestation. Some force of tapas is always required; left to itself the ether yields always ideal lipi, but in an imperfect form.

For the second week of May the script runs.

"The second week of May is more important than the first. What was begun in the first, will be made effective in the second, that is, free ideality, abundance and accuracy of T², evolution of physical ananda, idealisation of the samadhi. In addition rupasiddhi and vishaya will break the long obstruction which has prevented their evolution. Other results will outline themselves during the week."

Physical ananda is once more active; the kama is overcoming the obstruction and it is developing a new movement which shows that even in the physical movements there is such a thing as the ideal and the mental action. That is to say, the ananda hitherto manifested even if in its origin supramental, was supported by the  

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intelligent mind or at the best by the intuitive mind, while what is now manifesting is ideal delight in the body. That was mixed in its character, modified by the lower physical reaction, this is pure and sovereign and has taken up the physical reaction into the ideality; it is self-existent even when sahaituka. The sparsha only awakens, it does not produce it. A similar distinction is prefigured in the arogya but is not as yet practically defined.

May 8

The first week of May has fulfilled the outline of progress laid down for it, a preparation within certain limits. It has effected a great liberation in speech thought, ideation and lipi and not only outlined, but laid down here the clear and strong ideal ritam in the satyam brihat, fixing it for the present mainly in the inspirational form or at the lowest in an intuitional form truly ideal and not intellectualised. Sometimes the old intellectualised form still recurs, but this is an exception without power or sanction in the nature. In T² it has done no more than prepare, but it has got [rid]² of desire in the tapas and diminished the force of tapatya: it has put the telepathies in their right place and tried to make the field clear for the real trikaldrishti; it has also laid down the right relation between the transcendent and the universal in this action of the ideality. But as yet the nature has not perfectly accommodated itself to the ideal law. The physicality persists in besieging the system with the old imperfect action. Lipi is fixed in the ideality, but has only established the formal perfection in the type frequently occurring, it has not as yet successfully universalised it, though for a time it seemed on the point of an almost complete success. The totality of the physical delight has been prepared, but not accomplished, except to a certain extent in the tivra. The samadhi has made great progress in the lipi, ideation and speech thought, which are all idealised and the [    ]³ first two well established in all depths of the samadhi, except for occasional touches of nidra bringing interruption and breaking of the thread; lipi occurs in all [four states], but not freely

 ² MS ride

 ³ MS two  

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and firmly except in the antardarshi. Other elements now occur freely in swapna and have an initial ideality, but are not yet firm in it; rupa is less forward, but it has achieved frequency of tejomaya and an occasional initial stability in it. Formerly the stability and continuity was only in chhayamaya.

 Script. Today, physical delight, T², ideality, vishaya, rupa. Physical delight, especially kamananda, progress, not final finality. T² very perfect, but certainly not yet universal. Ideality perfect. Vishaya insistence, rupa d[itt]o.

 T² today has almost got rid of tapatya, but still has tapata, an uninsistent intellectual stress. When the decisive sight comes, it is exact so far as it goes, but does not come freely, nor is it either luminous or forcible.

Kamananda is redeveloping against a strong, but still weakened physical obstruction (from the environmental ether, not in the body), but it is still subject to the old difficulties, limitations and disabilities. It has not yet any force of pervasion or the massed intensity and enthusiasm of former accesses of kamananda.

This has come subsequently, a pronounced and pervasive ananda. At first proceeding from the centre to pervade the lower parts of the body and occupying, from thence rising to pervade the upper parts to the brain. It was only by application of tapas that the contrary movement was induced; but it is a noteworthy instance of the tendency of the physicality to make laws of imperfections which are in their origin only temporary movements and stages in the complete evolution, that the normalising of this latter movement and the full occupation by it is still resisted and is not so complete as that of the former. This kamananda is long continuous, but not entirely continuous; it has however already the habit of constant return. It can be continued into samadhi, but there tends to drop away.

In samadhi of all depths an abundant play of lipi is now established. It is ideal, almost but not entirely free, but not yet perfect in the eightfold quality. Reading is acquiring force, the other movements are less apt to come freely.  

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Insistence on vishaya has only brought isolated internal sparsha in antardarshi and isolated combined drishti, sparsha and sravana in swapna samadhi. Insistence on rupa has only brought perfection of form in the type rupas. But the insistence has been only occasional.

 In samadhi great wealth of reading, but with the established tendency to coherence a great bringing forward of the old tendency to incoherence. Rupa in swapna develops, but still not beyond the line already attained.

May 9.

Some difficulty is found in preventing even vangmaya thought from descending into the [intellectuality].⁴ Still the pure inspirational is rapidly developing freedom and normality and the frequent descent tends to stop at intuitional ideality, without now the descent into the intellect and even this is now a secondary and no longer a chief movement.

It is noticeable that even what might be called the subconscient telepathy,—for that is what it was once, and it is still really that emerging to the surface of the sense mind, —is beginning to become idealised. This is a great step in advance and a promise of the total idealisation of the mind-stuff.

The inspirational ideality prevails more and more and has developed rapidly a higher revelatory substance, but the divergence has brought an unease and want of ananda into the mental system. This has been used as a discouragement to the intellectual thought when it comes because it creates a positive physical unease, but this use is contrary to the ideal method all whose means must be anandamaya. The ideality does not need the reactions of the old mental method to assist its progress; it can go on more rapidly and satisfactorily without them by its perception of truth and its own force to fulfil it.

The inspirational vangmaya now descends more freely into the physical region of the intellect without descending psychologically,

 ⁴ MS ideality  

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—that is to say, it is not intellectualised or turned into intuitional thought, it remains the inspirational ideality. The ideation tries to follow the movements of the speech thought; but it is more backward and owing to its past habit of conversion into intellectual thought unable to effect the same progress as successfully.

It is noticeable that the difficulty is greater in samadhi than in the outward jagrat, which is also a reversion to a former state of things. Samadhi is now divided into two parts, the lighter forms in which the purusha is wakeful and ideality reigns, the deeper in which nidra reigns and the action is intellectual with much of the old incoherence. But now in this nidra the purusha is wakeful though in a swapnamaya fashion and the intellectuality is nearer to ideality and is sometimes idealised. It is on the point of conversion to the ideality. In this nidra kavya has suddenly made itself frequent.

Sparsha is increasing in swapna and even trying to enter into antardarshi

The ideation and speech thought have now effected the requisite conversion and the force of the ideality in them can be trusted to complete it and remove or transform the unconverted elements or tendencies that still remain. T² is now turning to make the same conversion and has begun it, but here the intellectual confusion and chaos of mental telepathies has been so great, though now partly cleared, that time is required to make the conversion equally effective.

The true revelatory thought has begun to manifest in the lipi, but with an absorbing inspirational form of itself or with a strong and too heavy intuitional tendency. The highest and subtlest form of it is not yet manifest

This revelatory thought has at once extended itself to the speech thought both in the jagrat and the antardarshi and swapna samadhis, and to a less extent to the ideation. Nowhere does it occupy the field, but it is already dominant everywhere.

Lipi now well established in antardarshi and swapna, even the deepest, is now insisting against great opposition on (1) perfectly free manifestation with no obstruction from the lethargy of the  

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ether, (2) perfect manifestation in possession of all its eight qualities. It has already some initial success.

Reading in the swapna is becoming rapidly coherent, except when it presents itself in masses; it is then illegible and the attempt to read brings in incoherence.

May 10.

Script today fixes a large programme.

(1) The decisive conversion of T² fixed in all its parts

(2) Vishaya and rupa farther insisted on.

(3) Samadhi developing the undeveloped parts in a mass.

(4) Kamananda settled

(5) Ideality progressing in the revelatory thought.

T² at present has to deal with the following component situation.

1. The largest element to be dealt with is the old telepathic intellectual perceptions. These now are unable to insist on themselves and are no longer false trikaldrishtis, but perceptions of thought, tendency, intention, impulse, either belonging to the object or working on it from the environmental physical Virat or from the pranic and mental planes. Yesterday the inspirational thought was busy observing them and giving them their right place and scope. They have to be replaced by the intuitional telepathies.

2. The next largest element is the intuitional perceptions which are real[ly] telepathic, but which the intellect tried to represent by overstress as definite trikaldrishti of future action. These are now putting on their ritam and have begun to figure as accurate intuitions of present tendency etc and immediate or closely subsequent future action. This telepathic trikaldrishti of the future, however, can only be definitive if approved by the higher revelatory or inspirational ideality. Moreover they are vague about time and not quite full in circumstance.

3. Blind or unluminous inspirational thought of trikaldrishtitapas, ie indicatory inspirations without farther discernment of detail or aspect, limit or scope, and without light of the revelation. To be entirely replaced by luminous revelatory trikaldrishti; this is the main conversion.  

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4. Luminous inspirational perception of trikaldrishti-tapas. These have been few and disputed by mental perceptions which imitate them, seem to give an ideal sanction, but are really only the ideality's sanction to the telepathic tapas, that is to attempts, partial results, side results etc. This is the element that has to be converted into decisive revelation and to dominate.

 Sors

इंदविंद्राय बृहते पवस्व सुमृळीको अनवद्यो रिशादाः

भरा चंद्राणि गृणते वसूनि -

is the Ananda, both ideal and physical— इंद्र बृहत् the large ideality

The kamananda is now, for the time being at least, so fixed that it is present whenever the attention or any part of it is turned to the body. There have been three recurring stages always of this Ananda, (1) prevalent obstruction refusing the Ananda even to the tapas, except occasionally, (2) the obstruction broken down by satapas smarana, Ananda recurring but intermittent though with periods of continuity, (3) constant Ananda dependent on nistapas smarana, but varying in intensity, sometimes full, sometimes only an impression, not definite Ananda. What has to be developed is ni[h]smarana Ananda, that is enforcing itself on the sense in the body even without smarana. This is now acting in the sahaituka

The sahaituka creates a stronger deposit of ahaituka; but this tends to diminish and fade away. When this tendency ceases, the Ananda will be perfectly founded.

The strong intense sahaituka still leaves a doubt whether the body is capable of bearing and therefore holding its indefinite prolongation and increase. This dharana-samarthya also must be determined in order to ensure permanence. When it is fixed, Ananda will help to enforce perfect arogya on the body.

The transformation of all telepathy into intuitional ideality is proceeding rapidly. When it is completed, thought will be entirely idealised, an ideal mentality will replace the average imperfect mentality. But this intuition has now (1) an inspirational and a revelatory element within its limits, (2) a strong intellectual element  

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and atmosphere. The latter has to be entirely eliminated, the former strengthened and made dominant.

The vaguer parts of roga, not those that still have a strong and definite hold on the body, are being brought forward, evidently for the ideal tapas to begin to deal with them. If this is done, the arogya as well as the Ananda will be brought within the field of the new ideal activity.

The elimination of the intellectual atmosphere of the telepathy has begun. It will take time, but the difficulty is not so great as at first appears or as past experience would lead one to think, for the mentality now pervading the body is intuitive and not intellectualvital; the intellectual element and atmosphere are brought in from outside, from the environmental mind.

 The concession given to the intellectuality, led to a renewed intellectual interruption, but this has been very rapidly remedied, and it has served its turn in establishing a real will in the intellectual devatas in the environmental mind to seek for their own idealisation instead of resisting the idealisation of the adhar.

Both smarana of kamananda and ni[h]smarana ahaituka and sahaituka are becoming easy and frequent in samadhi. Even some initial continuity has shown itself.

The Ananda has now only to overcome the tendencies of discontinuation to be fixed.

In Samadhi there was a massed development, in strong and firm type, of ideality in kavya, dialogue, narrative, reading etc; a first movement turning these from ideal phantasy into truth of a definite aim and utility in the purpose of the divine Yoga, at least in one first instance of combined reading and lipi (Indian News . . nerv. [ . . . ]); also a first instance of strong, though partial legibility in persistent mass lipi, with however the defect that its persistence did not amount to legible stability. Kavya developed remarkably, eg "What swoon has brought The key of many immortalities?" But the farther progress was hampered by the after effects of the intellectual reaction, as the thought-action in the intellect hampered the revelatory thought from acting.  

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The physical anandas no longer as a principle of action replace, prevent or interfere with each other, but all seem to help the kamananda. The kamananda suffers not only from the old defects of diminution and discontinuity, but from its other old defect of insufficiency in ambulando. There seems however to be on the whole a much greater force of continuity than on former occasions. The intensity of the morning's sahaituka has not been repeated. There is strong reaction of negative vaidyuta on the sukshma body affecting the sthula. Recurrent Ananda is now fixed in the system.

 The inspirational ideality has now sunk to the secondary place,—a degradation of the revelatory in the intellectual region. Thus another part of the script programme has already been fulfilled.

In T² the telepathy has become inspirational idealistic in the intuitive mind; there is also a secondary trikaldrishti which reposes upon it and is therefore telepathic in its nature; the intellectual element occurs rarely and is rejected and dismissed. Part only of the script programme has been fulfilled under this head and that too not completely; still it is a decisive conversion and therefore so far the fulfilment is, verbally, complete. In addition a pure inspirational trikaldrishti, not telepathic, has begun to operate again. But these inspirations are only just enough illumined for their restricted work. They have a narrow discrimination, no revelation. They give only the particular result sometimes with a time element, but no accessories or attendant circumstances except when another inspirational or intuitional indication is added to eke out the first main indication. There is satyam and ritam of a sparse and narrow character, no brihat.

Tapatya is being destroyed along with the intellectual element; but there is tapata. All trikaldrishti now contains its own effective tapas, and separate tapas apart from trikaldrishti is rarely employed. It is being eliminated, except to some extent in the action of will on the body. Tapas comes in the trikaldrishti only as if a sort of subordinate accessory, although really in the ideality both are necessary to each other and essentially inherent in each other. But the subordination is kept up in order to get rid of tapata. Once that  

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is removed, the way will be open for an equal unified idea-tapas in the T² .

Revelation with a stronger discriminatory power is now entering into the pure trikaldrishti, but it acts oftenest by a descent into the intuitive mind. Time, place, circumstance, though now often correct, are still pursued by intellectual error and uncertainty.

In the evening and night strong intellectual obstruction which for the most part prevented any definitive progress. Still there was a notable advance in the development of revelatory thought.

Vishaya [ ]⁵ has only gained so far by insistence (1) a daily but isolated occurrence in swapna, (2) intensity of subtle sparsha in jagrat, antardarshi and bahirdarshi, (3) greater intensity of the type sparshas already in force

Rupa is still limited to tendency in the jagrat, to occasional frequency of established movements in swapna.

Great intensity of audition and mental vision of the personalities (devatas) that stand behind the action of the intuitive and intellectual mind and temperament in the sadhana. The truth of the developments thus seen is established by the subsequent result in the changes of the mentality.

 Script.

"What will outline itself, will be

1. An advance in the arogya, a decisive advance

2. An advance in primary utthapana

3. An advance in saundarya.

Also the T² acting in life."

May 11.

Script programme

 "Conversion of the thought-speech to the revelatory is already complete. Ideation is to be converted today; for that has only begun. T² has to be converted from the inspirational-intuitive to the revelatory inspirational

⁵ MS by insistence  

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"Kamananda to overcome several of its difficulties and to be sure of fixity.

"Vishaya and rupa farther to insist and develop.

"Samadhi to develop the idealities gained and to insist specially on rupa."

The thought speech is now revelatory in all its forms. Even when the inspirational and intuitive occur, they are revelatory in their substance. Lipi also is always revelatory in the same way. It is, it says, to develop T² and be the diary (journalier) of the trikaldrishti, telepathies, tapassiddhi.

Ideation is still afflicted ordinarily by the necessity of expressing itself, though ideal in substance, in the intuitive mind. Until this difficulty is overcome, its full conversion cannot take place.

Kamananda was oppressed in the latter part of the day yesterday; it is now recurrent rather than continuous.

Intense continuous kamananda; action of the nihsmarana sahaituka and in a less degree of the nihsmarana ahaituka. The Ananda has now only to strive with the forgetfulness in the body which tends to be quite effective only when supported by exclusive absorption in the mind. The Ananda in ambulando is maintained by nistapas smarana and in ahaituka partly by nihsmarana sahaituka, the latter sometimes of a fair intensity. Pervasiveness and an increase of force not yet amounting ordinarily to intensity were brought in successfully, even the fourfold wave movement.

Kamananda has attained power of continuity and easy maintenance by smarana in lighter swapna.

In Samadhi strong action of lipi even in the depths and frequent and strong sparsha. Play of rupa; instance of perfect rupa, but unstable.

The barrier has not yet been broken down in jagrat rupa. One definite development is the progressive elimination, by force of rejection, of what was once most common, rupa formed painfully out of chaotic material in the akasha. Spontaneity is now the rule; vividness has also begun to predominate; but stability is only initial, except in certain crude forms and even there it is very little more.  

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Only some incomplete forms have more stability. Completeness however is not yet perfectly established, though it is common; incomplete forms are frequent. Rapidity and fluidity increase, but are not perfect. Variety is growing strong in the type rupas, but other rupas for the most part come imperfectly and without any developed variety. Group coherence is very occasional. The two main things the will insists on, stability and variety in vivid completeness of the spontaneous developed or perfect figure only come,—if at all the first,—in the type forms. The main barrier remains erect.

In the afternoon much trouble of intellectual suggestion and obstruction, so that no new development came in the subsequent samadhi, except intensity and extension of lipi, speech-thought and ideation. Some mass lipi and reading, but no advance in coherent legibility. The rest was obstructed and occurred, if at all, feebly, and not often in the ideality.

The development of ideation was also much baffled and the two lines on which it proceeded rendered for a time doubtful and ineffective by intermixture or intervention of intellectuality. Now, however, the effect has become pronounced; 1^st, conversion of intuition to the revelatory ideation, but with an intuitive burden and a tendency to drop towards mental intuition, 2^dly revelatory inspiration, as demanded in the script programme for T² , with a leaning also, very often, to excess of intuition; 3^dly, though rare, revelatory ideation proper, a little broad and blurred in its light. By the development and liberation from defect of this process will come the complete conversion both of the ideation and of T² .

Kamananda seems to be strong and fixed in a constant or frequent recurrence; it remains to be seen whether the old obstruction will again prevail to impose a long discontinuity or only the present tendency of brief discontinuity by vismriti will limit this siddhi.

Chitra rupa and sthapatya rupa are very strong, stronger even than at any previous time, although they have been well founded for several years. Rupa shows a tendency to variety, especially in the crude; but this cannot be entirely relied on as there has again and again been the same tendency, never leading to permanent siddhi;  

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it has always been undone, built itself up again, but each time with a diminution rather than a progress. The element of spontaneity however gives this time a greater chance of a final true initiation of progress.

Kamananda, though as usual less in the decline of the day, preserved its power of recurrence until sleep.

No definite progress in vishaya. There is some tendency of expansion of shabda in the sukshma voice.

Primary utthapana fluctuates from return of a certain strong exhaustion in the upholding prana, not the vital, but the physical, and an expulsion of the fatigue tendency, which then clings only by the habit of muscular strain exhausting temporarily the body's force for motion, but not the upholding prana. For some days the exhaustion has held sway, tonight the elimination was again resumed.

May 12.

Script gives, (1) T² , to be pushed forward,—(2) conversion of ideation, to be enlarged and universalised, (3) kamananda, progress decisive,—(4) rupa, progress decisive,—(5) vishaya, insistence,—(6) action of ideality on health and primary utthapana. Add rapid development in things established, lipi, vangmaya, etc.

T² is now proceeding automatically in the idealisation of the telepathies which are to be converted from the mental to the intuitive ideal. It is dealing with all telepathies and fixing them decisively in their proper place.

Vangmaya is now to be noted in two movements, effulgent and refulgent; (1) effulgent, the pure vangmaya, vak leaping forth from the ideality with the ideation contained in it, (2) expressive of or responding to a previous ideation or else proceeding from a silent indefinite ideation to which it gives form and expression. The former tends to be always revelatory thought and to reject the inferior inspirational and intuitional forms; the latter is ordinar[il]y revelatory in the intuitional form or merely intuitional and can even  

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sink to mental intuitive speech. Ideality is working upon this latter action to assimilate it to the effulgent revelatory speech.

Ideation is now usually full of revelatory substance and sometimes of revelatory light, but is obstructed in its form of manifestation by the old tendency to expression in the mentality. This is being indulged in order that the resisting intellect may be forced to change entirely into ideal substance of thought. It is the unconverted T² which is the main support of this obstruction.

The physical obstruction, taking advantage of suspension during the night, has tried to get rid of the kamananda, to disprove fixity. But the powers of fixity and pervasion have prevailed. They are now natural to the body, can do without tapas and, even when suppressed by the suspension, need only smarana to set them in action. To get rid of suspension by vismriti is now the task that lies before the Ananda. It is now no longer dependent on position, but self-acting in all positions, even in ambulando, where indeed it has a great power of spontaneity and pervasion. Nihsmarana ananda has also become self-acting.

Rupa develops variety in the quite crude forms, but the old defect of chaotic non-spontaneous formation with defect of rupa qualities is again strong in them, as in instability and want of variety in the spontaneous forms. These are the two rocks upon which the progress has always fatally stumbled, come to a halt and gone back.

Accuracy of intuitive telepathic trikaldrishti is now very strong and embraces detail, though here it is not always quite perfect in its choice. Confusion of stupefied intellect in the physical brain atmosphere is the one successful obstruction now remaining. When this occurs, the ideality has to break its way through to manifest.

In samadhi rupa shows a tendency to manifest in antardarshi, some of the forms with an initial, others with a greater stability, but all crude. Developed rupa in swapna once with a strong stability; chayamaya with a long continuance of chitras or action. The rest—reading sometimes very vivid and initially stable—ordinarily idealised, but their free action is not yet fixed in the samadhi.  

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Conversion of ideation into the revelatory-inspirational thought is now enlarging itself very rapidly and being applied to T² . Decisive trikaldrishti is frequent, but it is usually telepathic or leans on the telepathic. The greater trikaldrishti awaits the development of the secondary ideality of which there are some precursor signs and instances. T² applied to internal movements is advanced, T² applied to objects in the field of exercise copious but weak, T² applied to life hardly yet in action, except for scattered instances.

Rupa developed some variety of fugitive perfect rupas in the evening; they do not emerge perfectly from the chidakasha.

The conversion of ideation has been founded, enlarged and developed a strong tendency of universalisation; T² has advanced, but is still obstructed. Kamananda has fixed recurrence and an initial power of nihsmarana. Rupa has a certain fixity of its will to progress. Vishaya made no progress. Ideality is acting on arogya and primary utthapana, but without any definite progress.

May 13.

T² is to be rapidly developed today; ideality to continue to universalise its action in the thought and its conversion of thoughtspeech to the revelatory form and substance; kamananda to develop sasmarana continuity and nihsmarana force, rupa and samadhi to compel their obstacles. Physical siddhi has to generalise its initial progress in its other members.

T² is busy with the telepathies. It is distinguishing two fields of telepathic knowledge. By identification (sanyama) with the physical plane of being, it feels accurately the tendencies etc that materialise in the object and determine its action; it can even see provisionally the presently future action to a certain extent, provided it does not miss the possibilities that are not yet in action, but may or will be in action. It can see which will prevail, provided no higher idea or will intervenes. Secondly, there are the forces of the lower mental and pranic planes. These it sees before they at all touch the physical; that they are true, it can see by feeling their reality and also because they translate themselves subsequently into  

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intention, tendency, action, impulse, impression etc in the object observed. It is here that the danger of perversion by false stress is strongest,—though it occurs everywhere,—because the pranic especially have a vehement urge towards selffulfilment, the mental a strong intention to fulfil and belief in their success, and they convey this to the observing mind. But only a few can really act upon the object effectively and fulfil their aim. Their action is irregular; they often produce a subsequent partial effect or modify the immediate or subsequent action without fulfilling themselves as they had wished, or they fulfil themselves at other times, in another place, under other circumstances, even in other objects. Often the object first influenced escapes, but another which has come into the field of the influence is entirely affected; it is as if the powers acting in him took up and carried out the suggestion which the powers acting in the first had rejected. The powers of the higher mental and pranic planes fulfil themselves much more frequently, powerfully and [ ]⁶ they have more of the truth in them. But in all this there is no absolute certainty of future trikaldrishti, though prevision after prevision may be fulfilled with unvarying accuracy for a long time; still it is only even then a prevailing certainty, a mental and moral, not an absolute and ideal certainty. Moreover in all this there is a will attending the idea and the will in the observer may help or retard, make possible or prevent the fulfilment; because the powers hostile to a result take note and resist more strongly and if they are stronger, prevail, the powers favourable to it take advantage, strengthen themselves and if the observer's will is strong, they prevail. All this is now felt, seen, participated in by the intuitive-inspirational or less easily by the revelatoryinspirational perception in the being. The element of revelation however is now increasingly present in the first or else attends it in the accompanying ideation

The perception of all these things is becoming steadily more intense and satisfying, it is increasing in the quality of the satyam brihat and in the ritam of the satyam brihat. The pressure from above is for what is subconscient to be mentally or ideally

⁶ MS frequently,  

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seen and felt, and for the mental perception to be transformed into the ideal or to be accompanied or enlightened by the ideal thought.

Kamananda is [increasing]⁷ rapidly in sasmarana continuity, but it still tends sometimes and the Ananda tends always to diminution of intensity by vismriti. The opposite tendency of increase by continuity is not yet strong enough to get permanently the upper hand. There is also the habit of discontinuity which though no longer proper to the physical body is imposed on it by the mind of the Akasha of the surrounding [physicality]⁸ and accepted through force of past habit. The old sanskara of the body that the Ananda must be discontinued to give it relief, exists also in that mind and has its effect in bringing about discontinuity. The latter can be more easily eliminated than the general habit of discontinuance, which cannot be finally expelled except by the growth of the nihsmarana action.

In Samadhi rupa played freely in swapna, occurring automatically with spontaneous fluidity, rapidity, vividness, usually with completeness and with much variety every time, the moment the verge of swapna was crossed; but it is still unstable. This play carried itself also into the antardarshi, but there with a certain inability to impress itself on the chittakasha; the rupas however were in their nature of the developed kind. There is still a recurring obstruction to the free play of all the members of the samadhi; the etheric akasha holds them back, is forced, again withholds and has again to be forced. Nevertheless reading manifested and narrative by succession of images.

 Sasmarana continuity seems now to be sufficiently established, but nihsmarana is still too easily suppressed. The stress has now to be more upon the overcoming of vismriti and its effects.

Script. "In kamananda the vismriti to be conquered in these three days, not indeed entirely, but fundamentally.... Rupa and

⁷ MS increasingly

⁸ MS physically  

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samadhi will still take some time. The ideality to move strongly forward in thought and T² ."

The vismriti seems already to have been conquered in its effects and it is being now initially conquered in itself, that is, its force is being diminished and at times the Ananda persists against it enforcing itself and drawing back the mind to it instead of waiting for the mind to return from its preoccupation and then either reforming or renewing itself. Even when it waits, it does not now need to reform or renew, but is there all along and is simply felt again by the sense, like the water in which a swimmer is moving.

The movement in ideality and T² is preparing to set aside its remaining deficiencies.

May 14

Script.

(1) Kamananda, initial conquest of vismriti.

(2) T² , emergence of pure trikaldrishti, enlarging of the tapas element

(3) Ideality; revelatory thought in the speech; farther conversion in the ideation.

(4) Rupa and samadhi proceed with their development.

(5) Vishaya to be strongly insisted on so as to break the barrier.

The initial conquest of vismriti is growing rapidly and irresistibly in strength. The obstruction is now falling back on the fear of the kamananda in the external physicality, its sense that the body will not be able to bear continuous or at least continuously intense kamananda. The only present justification is that the body does not feel quite at home with the grosser, too physical-vital, unidealised form which the ananda still tends too largely to take.

Rupa has now broken down two barriers, (1) the inability to proceed with its self-development which arose from a wrong attitude towards the processes actually employed and a haste to get done with imperfect movements; (2) denial of stability in perfection to all but very crude forms.  

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The development is proceeding steadily against every difficulty; all the old difficulties, presenting themselves as strongly as they can, are being overborne. Secondary initial stability as well as primary has been established in perfect, developed, dense and crude forms alike, but only in the type. Primary initial stability is when the object stands long enough for the eye as well as the mind to get a strong view and impression of it; it is momentary, of one moment. Secondary is when the object stands longer than is needed for this, lingers a moment or two and vanishes; it is a stability of two or three moments. Tertiary is when it stands for several moments. Final stability comes when the object stays as long as the will holds it.

The defect of the siddhi, the third barrier still unbroken is its lack of variety. Other forms come, but either they have not even the primary initial stability or, having it, yet they do not come so easily as the type, are not so complete or are in other ways deficient; and in the crude they tend always to be anticipated or replaced by the type. When this barrier breaks down, rupa in the jagrat will be able to develop rapidly its completeness, freedom and perfection.

Revelatory thought on the right level and in the inevitable style pure or the inevitable forms of the inspired, illuminative, effective and adequate styles is now well fixed, natural and normal, practically universalised in the original vangmaya. In the derivative it is beginning to triumph finally over the mental gravitation.

Vishaya is now reviving in gandha and taste.

The position of vishaya is complex and unequal. In gandha it has already been well developed, but it is subject to exceedingly long periods of obstruction and cessation and has then to be redeveloped by tapas. If this habit is overcome and sthula and sukshma gandhas well distinguished, there will be perfect siddhi. Crude primary tastes are similarly established, but here tapas is more easily effective and the distinction is clear; specific tastes occur, but not freely nor in great abundance; of substantial taste there is only an imperfect first movement. Sparsha is violently limited to a few habitual touches which are however well-developed, intensely sthula in their effect, capable of stability; very sukshma effect is more though not quite free, for its variety is limited. Shabda is still more baffled, even  

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where established rare and obstructed and most confused of all by the sthula sounds of the material world. Darshana is only of the pranic akasha and two or three of its objects, and that too imperfectly developed.

Another attack from the external physical mind, but this was unable to take the old form of a lethargy of the tapas, relapse into inactive shama and prolonged cessation of the siddhi. It shaped into an upheaval of the lower ideal-intellectual confused-tapasic activity and an attempt to annul temporarily part of the gains of the ideality by a backsliding downwards of the active being. In kamananda it was unable to annul the conquest of the effects of vismriti, but succeeded in giving a fresh lease to the vismriti in itself, which was on the point of disappearing. The difficulties in the ideal conversion, which were disappearing, were also temporarily renewed. On the other hand the ideation gained and especially the perception of the causes, objects and utilities of the opposition movements were immediately seen; there was no disturbance of the samata, except for one or two flying touches.

Samadhi limited by the attack. But sthula shabda conversation in the swapna reached a rapid frequency not before realised,—ordinarily the dialogue is in sukshma shabda of the nature of thought overheard, though really it is speech. This was speech overheard, but in single sentences or single question and response, not connected dialogue.

Ideation has now effected initially its final conversion in the primary ideality. First, the revelatory intuition has begun to fall away and is now only an occasional and attendant lower activity (tertiary) which is on the way to disappearance; then the intuitiveinspirational transformed rapidly into the revelatory-inspirational has given its pride of place to the true revelatory which is taking up all the other forms of ideation.

At the same time trikaldrishti first become liberally positive and decisive in the general ideation is now acting with regard to the movements of the objects of vision, not as yet with a perfect arrangement of ritam, but still with a fairly sufficient decisiveness.  

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In the development of these two movements lies all the future perfection of the primary ideality

Rupa is attempting to develop variety and partially succeeding, but it is a variety of imperfect forms. Spontaneous manifestation out of the chidakash is beginning entirely to replace development by mental-physical pressure in the subtle physical ether. In this development lies the surety of a perfect siddhi

.

May 15

 The programme for the second week of May has been fulfilled in all its parts; but in the vishaya it is only a beginning.

 Lipi is fixed in the ideality and always capable of perfect manifestation with the eightfold quality; but the resistance of the physical ether remains and force has to be used on it. As this has been little done recently, the resistance has increased, but it only exists initially and can be broken down very rapidly.

Ideality has become free and normal in the ideation; the revelatory is the normal type, though the inspirational and intuitional with the revelatory substance are also still in action. The form of the revelatory ideation is not yet perfect. Speech thought is fixed in the revelatory ideality, but not always in its highest form.

T² has evolved ideal telepathy and is evolving ideal trikaldrishti and the beginnings of ideal tapas, all in the revelatory form, though the other forms recur.

Rupa is attempting to establish variety in the initial stability; the obstacle to this variety is the last of the old barriers.

Vishaya is now initially active in all its parts but is still kept within its old limits.

Kamananda is fixed in recurrence, but its continuity is still broken in upon by vismriti aided by the demand for discontinuity as a relief to the physical system. The former difficulty is being attacked; the latter is being observed with a view to attack. Other anandas, prepared in various degrees, await the kamananda

==

Today is to be the turning point for a new movement, (1) developing what is yet imperfectly developed, (2) preparing the physical  

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siddhi in its three other members, (3) developing new powers of the being.

==

Lipi is now laying stress on perfect spontaneity free from the ideal suggestions and a perfect rapid stability. It has founded both of them, the stability being no longer always of the initial order, but also very often a prolonged stability. To this new development only fluidity is lacking. Its complete siddhi will be the final overcoming of the etheric resistance. It is being extended also to the antardarshi

Samadhi is developing rupa more freely and labouring at mass reading, not yet with success, but still with an increasing approach to success.

The sasmarana Ananda is prosecuting successfully its initial struggle with the psycho-physical demand for discontinuity.

==

Lipi

1. The psychophysical resistance to the delight will be got rid of thoroughly in two days, initially.

2. Lipi will be thoroughly perfected in July.

3. (A long lipi, declaring that the superior ideality will be now manifested in the present limitations of the inferior ideality and they will develop together.)

==

Traigunyasiddhi. The intense Ananda of shama of the Mahasaraswati with the Maheswari basis and Mahaluxmi colour is now uniting itself with the strong tapas of the Mahakali bhava. A mediate equation has been arrived at, but the full Ananda of the ideal tapas is necessary before the final unification can be secure. It is notable that the Asamata now hardly even ventures to return except in touches of physical uneasiness, caused usually either by physical discomfort, eg, heat, lethargic pressure of tamas on the brain etc, or by psycho-physical discomfort of the attempt of intellect to mix still with the ideality or to accompany it. The latter is rapidly diminishing and is at best occasional.

Sraddha in Bhagavan and in the higher shakti which he uses as one's own universal shakti, is growing to completeness. The lower shakti not yet unified with the higher, is occasionally shaken  

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by doubt or coloured by it; but this is more doubt of the rapid effectuality than of the final effectuality. Something of the latter still exists in the shape of uncertainty, with regard to physical siddhi and life, but it is no longer positive asraddha.

In samadhi, even in antardarshi, rupa is becoming more free and spontaneous, but not with sufficient power to hold the akasha so that there is still only an initial stability

Script, for the week

"Ideation to be fixed in the revelatory thought, the rest being taken up into it.

"T² to develop trikaldrishti powerfully and begin to strengthen powerfully the ideal tapas.

"Rupa to develop variety.

"Vishaya to press down the barrier.

"Kamananda to vindicate itself against vismriti and discontinuity

"Samadhi to begin to regularise itself.

"The struggle of the ideality with the roga to show its first decisive results of the novel order.

"The same in the saundarya and primary utthapana to be prepared."

==

Kamananda's conquest of vismriti seems to be proceeding by three movements. First, recurrence is being replaced by continuous sasmarana so that when the mind is not absorbed, the Ananda is immediately felt as a thing not recurring, but always present, though for the time being forgotten. This movement has gone very far, though it is not yet absolute. It is the overcoming of natural vismriti. There still remains the artificial vismriti brought about by absorbed concentration of the mind on its thoughts. This is being removed, first, by the mind not being absorbed, by the ideal faculty of a multiple attention, the thought being pursued, yet the Ananda remembered, secondly, by the Ananda becoming so strong as to force itself upon the mind and prevent the total absorption. Both these movements are only as yet initial and have not yet proceeded very far.  

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The power of simultaneous attention is now rapidly developing; it is seen that the thought in the ideality can easily be conducted and even more successfully conducted, when the mind is not absorbed, and can ordinarily coexist with the sense of the Ananda, especially the ideation and speech thought (this most, because it is most assured,) but also the T² . The gathering together of the mind stuff and the closing of it to other ideas and objects which is the nature of absorption, is no longer necessary for the full force of the thought to reign. The habit still continues, but it is diminishing and has received its death blow. On the other hand when the thought is occupied not only with itself, but with the object of sense or in some action, as in reading, writing, conversing, this gathering and closing is more ready to intervene. Here also, however, there is a strong beginning and already a rapid growth of the elimination.

Nihsmarana Ananda is also insisting on regularisation and normality, but chiefly in the sahaituka, because there it is more intense.

A flood of action of the intuitive and inspirational lipi, unstable for the most part or with only a primary or secondary stability, pursued by the suggestions, serving only to show the complete ideality of the lipi even at its lowest. Amidst this much revelatory lipi now taking its place as an inferior movement, and beyond lipi manifestation of the superior ideality which takes no account of the intellect, forestalls its action and eliminates its substances. The inferior ideality [is]⁹ that which takes up the whole intellectual action and transforms it into vijnana; it is limited by what the intuitive intellect might have done; the superior takes up the inferior and is not limited by the possibilities of the intuitive mind. The inferior ideality does in its own right what the intuitive mind does by derivation from the inferior ideality, but the inferior ideality itself is only a selection from the greater range of the superior.

The speech thought has idealised itself thoroughly in succession to the [lipi]¹⁰ and the ideation including T² is beginning the

 ⁹ MS which

¹⁰ MS ideality  

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same movement. In neither however is the superior ideality directly at work as in the lipi.

In the lipi the revelatory ideality is again asserting its predominance.

The superior ideality has manifested for a moment in the ideation. The complete idealisation of the thought is proceeding rapidly; but it has still to deal with the resistance with regard to exact and decisive T² . For where the ideality does not yet act or acts only partially, the intellect has a natural tendency to attempt to fill the place.

Once again the ideal tapas has forced the fatigue out of the upholding prana. It now expresses itself in the physical body with a slight shadow thrown upon the prana.

 May 17.

Script. "The extension of the ideality to T² in lipi, ideation, telepathy, tapas..  Enlargement of decisive trikaldrishti.  Farther conquest of vismriti in Ananda.  Development of rupa.  The ideality to take possession of the samadhi.  Vishaya."

—

Kamananda subject to suppression more than for some time past. On the other hand it has withstood a severe test under which formerly it always failed. In addition it successfully maintained its strong and long continuity throughout samadhi, even in sushupti of the mind, the vijnana observing the physical being within the consciousness, not as a form without. Also in samadhi the double concentration was easily and successfully sustained.

Ideality has begun to take possession of the samadhi with a sort of crudely regularised action.

The idealisation of the mind action seemed to break down for a time by the withdrawal of the vijnana which left the mechanical remnants of the old intellectual action to work by a sort of unwilling pravritti. There is now nothing that demands this action; when it works, it is by a sort of mechanical continuance of a dead habit. The vijnana is now resuming its work.  

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Kamananda recovers, though not quite firmly, its sasmarana continuity.

Ideality extends in spite of the intellectual obstacle in T² with a more frequent decisiveness in the details of the telepathy. The ideal tapas begins to disengage itself more decisively from the old enveloping case of the mind-stuff. Lipi trikaldrishti slightly strengthened.

Vishaya now acts intermittently in all its parts, but still slightly and without enlarging its action.

The action of the ideality continues in the primary utthapana holding at bay the attempt of fatigue to lay hold again of the upholding prana. The hold of reaction of pain and stiffness on the body continues, but is being diminished and prepared for dissolution.

Action of ideality on the fragments of roga. They try to recur, but cannot decisively materialise; some are unable to materialise at all.

May 18.

The recurrence of the intellectual action can in future be no more than a mechanical interlude. What has now to be dissolved is the mixed action of ideality embedded in or hung round with the old mind stuff, half ideality, half intuitive mentality. This inferior action has its stronghold in the T² and is dominant in tapas.

The stronger action of the superior ideality on a perfect inferior ideality is now the mot d'ordre of the siddhi. The superior ideality is very visibly busy perfect[ing] the inferior ideality so as to purify it from all immixture of the mental accompaniment.

Especially tapas is now getting rapidly idealised and the false mental stress is being at last really eliminated without the force of tapas being diminished. For the difficulty till now was that the force, the rudra shakti, of the tapas always brought with it excitement of mental wish, tapatya or tapata, and overstress, while the elimination of these brought with it also an elimination of the rudra shakti. It is now becoming possible to combine forceful will, even rudra tapas, with truth of ideality.

Thought telepathy is beginning to develop. Formerly it was  

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only telepathy of the sensations, emotions, desires, impulses etc. Now these are to be combined with telepathic perception and communication of the thoughts.

A better distinction of primary and secondary utthapana has now to be made. Primary utthapana properly belongs to the vijnana, it is the full force of laghima, mahima, anima in the mind stuff and psychic prana so that the mind rejects all exhaustion, weariness, depression of force etc. When this extends to the prana upholding the body, that is primary utthapana in the physical being. Secondary utthapana is elimination of these reactions from the body so that the limbs and the whole body can take and maintain any position or begin and continue any movement for any length of time naturally and in its own right. Tertiary, is when gravitation is conquered.

Hitherto the distinction made was between movement ambulando and positions of the limbs and the body. These are now being unified in the primary siddhi. Fatigue in the positions is still powerful, but it is physical with a reaction on the upholding prana, brought about by violent pressure on the muscular system. This reaction must be eliminated.

The habit of reaction depends on the physical mind. This is shown by the fact that when the body is forgotten, the position is maintained with ease and on the attention coming back to the body it is found that perfect laghima reigns in it. But the attention then brings back the habit of reaction, the physical opposition seizing on the old long-established sanskara to renew its attack.

In the vertical triangular position of the arms there is now the pressure relieved by intervals of successful laghima.

The element of time abhyasa has to be eliminated. That is to say while formerly the idea was to maintain the position as long as possible and increase the length of time during which the siddhi maintained itself against fatigue, until by this abhyasa it became self-existent, the idea now must be to establish the already selfexistent power of the ideality in the body, so that the time makes no difference. This was done originally in the first movement of utthapana in Alipur jail and sometimes subsequently in the lower  

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utthapana, but in the latter it could not be fixed, in the former it was fixed from the beginning, but towards the end a little impaired by contagion of asiddhi from the other positions.

Power of double attention, to thought and to Ananda, is now well-established. What has now to be got rid of, is the interference of the mind-stuff in condensation; this is being already done initially by the interposition making no essential difference, since even then the Ananda reaches the side of conscious attention, subordinate as yet, which is deputed to receive it. But this siddhi is as yet imperfect and initial.

The T² is now attempting to extend itself out of the experimental field into the life, in which as yet it was only exercising the old scattered, half-mental action and had secured striking but isolated success and a mass of imperfect results, but no general control. All this movement must develop before the perfection required can be considered accomplished.

==

Script

"Samadhi is to carry on the regularisation by the ideality and to enforce freedom and stability in rupa and the other imperfect members.

In jagrat rupa a stable variety.

In vishaya a breaking down of the barriers.

In T² life.

These are the backward members of the ideality."

==

In samadhi all its members had play; all are fixed in the ideality or at lowest sink to the intuitive mentality; all have an initial stability. But reading is still fragmentary and some others occur without any large completeness or without any enlightening context.

In internal lipi occurrence of the superior ideality.

Samadhi has now two movements, samadhi proper when sitting, swapna when lying. The shakti is preparing to convert the latter into samadhi and sometimes succeeds, but on the plane of the intuitive mentality.  

==

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In the second and third items of the script, the physical obstruction has again massed itself powerful to reconstruct the barrier to the progress or fortify it where it was breaking down. In the latter attempt it has temporarily succeeded.

Kamananda is much hampered and though still recurrent afflicted by diminution and discontinuity. This defect is no longer due to vismriti or at least no longer has that [as] its base, but only a mechanical habit forced to recur by the massing of the obstruction in the external physicality.

The struggle continues in the primary utthapana and the arogya. The ideal shakti is more insistent at present in the former than in the latter where the roga successfully obstructs in its two chief strongholds, though in one there are slight signs of its approaching diminution.

In a continuity of five hours or so of walking, coming upon the constant abhyasa, more broken, of the past many days, fatigue in the upholding prana was shown to be now merely a shadow, fatigue in the body could only hold if there was relaxation of the utthapana shakti. Even then it was less fatigue than a pressure of the pain of stiffness in the muscles. In relaxation a sort of manomaya laghima without mahima upholds the body, and this force allows the reaction, although it is noticeable that the force of the reaction is diminishing. When the utthapana shakti of mahima-laghima takes possession,—and it now ordinarily holds the body,—all fatigue and reaction disappear and there is only the pain of stiffness which sometimes decreases and is suppressed, sometimes increases, but does not affect the unrelaxed body.

Utthapana of position is still too much afflicted by the pressure on the deficient anima, still too little supported by mahima in the laghima to be prolonged.

In Samadhi a great and solid advance. Dream reading (narrative and monologue) became perfect, except that it has to be hastily read, the lines disappearing or receding from the direct view as soon as the sense is grasped; but otherwise they are perfectly complete, massed, consecutive, coherent, forming a complete and often a long story or discourse, though occasionally the opening  

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or the close is not read. On the other hand if there is an attempt at stability and deliberate reading, the massed print becomes either instable or incoherent. Dialogue also was perfect, though not so long and complete.

In swapna samadhi rupa was perfectly free in the chhayamaya and in the tejomaya with chhayamaya basis. Stability and prolonged continuity of action some continuity there sometimes is are wanting. Stability only occurs in faint and vague rupas.

Vishaya is developing.

May 19

Subsequent reaction of stiffness was felt in the morning as pain in the relaxation of the lying posture, but chiefly in the loins where it has not been felt while walking.. On rising everything disappeared or was reduced to a minimum leaving only a suppressed stiffness and fragmentary suggestions of pain. There is at present no trace of bodily fatigue, such as would formerly have been felt, or the vague weight of lassitude which would more recently have been the result. The defect of anima is evidently being conquered, although it still persists and resists ejection.

==

Script.

 "Today T² completing itself. The superior ideality in ideation and lipi and speech thought.  Restoration of kamananda. Samadhi development.  Ideality to take possession of the rupa in the jagrat.  Vishaya."

The superior ideality is beginning to take forcible possession of the inferior, that is to say to act within the limits set by it and in the style of its action, but independent of all reference to the old intellectual action and to the questioning of the intellect. That questioning still continues, but its doubts and its suggestions are disregarded, solved without reference to its difficulties and uncertainties. The inferior ideality respected them and leaned upon them. It was to a great extent a referee of the intellect, a substitute and an enlightener giving it the knowledge it required and could not itself compass. As a referee it solved its  

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uncertainties; as a substitute it took up its action but carried it on in the manner of the ideality by revelation, inspiration, intuition, discrimination; as an enlightener it gave it knowledge beyond its scope, but not far beyond its scope. When it went far beyond its scope, it was more often by ideal suggestion than with an absolute authority.

The new movement is as yet only initial and still hampered by the continued outer action of the intuitive mind with its clinging ends of intellectual mind-stuff.

Lipi. "Superior ideality in trikaldrishti and tapas siddhi", already beginning to be initially fulfilled.

The first and second chatusthayas are now unified by the development of the traigunyasiddhi. Ananda of shama is combined with ananda of tapas, but tends to be modified and diminished by deficiency of ananda of tapas. This is preparatory to their complete unification.

The higher transcendent shakti and the personal shakti are now unified and sraddha swashaktyam is firmly based, but it is still deficient in force and extent.

The second chatusthaya is now complete, but in parts it is deficient in force, awaiting farther development of the Kalibhava and this again dependent on farther development of the ideality, that is the unification of the first three chatusthayas. Shama now contains in itself no longer a relaxed, but a concentrated tapas and relaxed prakasha, tapas an involved prakasha and a basic shama. By the unification of the three chatusthayas there will be the perfect unification of the three gunas. This is in the temperament, but the play of jnana and T² will bring it about also in the mentality. In the vijnana they are always united. There will then remain the body, but there too the siddhi is being made ready.

 Ideality II is now acting upon the mental telepathy intuitive and manasic which still survives bringing about a greater light of vision and more efficacy of tapas, but without absolute certainty which only comes when there is the play of the ideal T² ; provisional

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certainty is however more frequent, but does not owing to the continued residuary action of the old intelligence always know its own proper limits.

There are now in the lipi three forms of vijnana, (1) the superior ideality (II), (2) the superior ideality in the form of the inferior, (3) the inferior ideality (I) in its three forms, revelatory, inspirational and intuitional. The intuitional lipi is now revelatory in its substance even when intuitional in its form, but the inspirational is often inspirational in substance as well as in form. This defect is now being removed and has almost in a moment practically disappeared.

Kamananda very much oppressed persists in a diminished and subtilised form, which at its lowest hardly seems kamananda. This is in ambulando, but even at other times there is an oppression which amounts sometimes to sheer and prolonged discontinuity. Advantage is however being taken of this depression to strengthen the element of ideal Ananda.

In the evening some restoration of the intensity, but fragmentary, recurrent, not continuous.

In the morning some depression of utthapana shakti, an overshadowing by strong effigies of fatigue, once imposing rest. Writing and visits prevented the abhyasa during the rest of the day, except for a short time at night when no trace of fatigue was left, but some muscular stiffness.

Samadhi developed chiefly in the ordering of dream. The confused amalgamations of dream are being disentangled by the buddhi in the dream state itself. Occurrence of superior ideality in deep swapna samadhi.

Some ideal rupa in jagrat.

Vishaya occurs, but makes no definite progress.

The attack of the external physicality and its mind has failed to disturb the first two [chatusthayas],¹¹ except for a vague superficial

¹¹ MS utthapanas  

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stain on the [ ]¹² traigunyasiddhi. Sraddha holds firm, but is defective as to karma on account of uncertainty. Sraddha in yogasiddhi is complete.

May 20

The siddhi in the lipi is being extended to the speech-thought so that even when the intellectual attack is allowed to reign and the ideality suspended, still the vangmaya is in its form ideal and either revelatory or inspirational in its substance

The attack is effectuated by the will of the Ishwara suspending the action of the higher ideality in the ideation. There has however been a constant action this morning of ideality in the intuitive mind commenting the confused action of the residuary mind-stuff and distinguishing its element of truth, which is that which sets its waves in motion, and the error which the mind-stuff throws up around the truth and attaches to it. This action is caused by (1) telepathies from outside, (2) telepathies from the mental and pranic planes, (3) obscurely received suggestions from the ideality. When the ideality does not act, the intellect tries to do what it can with all that it receives

The obstruction to kamananda continues, though lessened; the ideal Ananda is increasing in its subtle insistence and sometimes takes effect tenuously in the sthula form.

There is a movement to apply finally the law of the ideality to the ideation as in the speech thought and the lipi. This is not difficult in the ideation of jnana, but it is still difficult in the ideation of T² , especially of tapas. Stress of tapatya and tapata have always been the chief obstacles; whenever removed, they have returned in a modified form; they now return as suggestions from the external physicality breaking down the defences of the intuitive mind. The Shakti has once more put them in their right place and discharged the intuitive mind of tapatya and even of unduly extended tapata. Decisive trikaldrishti and effective tapas are steadily increasing even in the intuitive mind; but until all tapas becomes ideal tapas, the

¹² MS on the  

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perfection of the ideality cannot be thoroughly accomplished. This as yet has not been done. It can only be done by the satyam brihat ritam in the decisive trikaldrishti developing into its full amplitude. For that the rejection of the intellectual mind-stuff which clings to the ideation is a necessary preliminary.

In Samadhi still the same movement. At night a revival of dream incoherence.

Utthapana unsatisfactory.