24 JUNE ­ 14 JULY 1919

Tuesday 24^th June 1919.

 Today the condition of a general low tone of the being with yet a continued progress in the Yoga still continues; no depression, but a ghost of languor in the body which obstructs the channel action of the mind. The vijnana acts, but irregularly, not with a rapid or normal flow. It has not yet recovered its brightness, but is a clouded sunlight.

According to the lipi there should be today some blaze of the gnosis. Now it is suggested to the mind that trikaldrishti-tapas which yesterday founded itself in this halflight is to develop farther, telepathy be farther taken up, ideal samadhi increase its hold and the physical siddhi enlarge its foundation. Some progress may also be expected with the more constant darshana of the Ananda Ishwara.

==

Last night cukshma cravana became for a few minutes frequent and insistent; it even insisted a little to the fully waking ear and without any closing of it; but it is still faint in comparison and fragmentary.

==

Lipi. "Life in the entire ideality: between this and February it will develop in the first basis; it is already developing."

This last statement must be understood in the sense of an initial tenuous idealising of speech and action and of result of tapas in the immediate vicinity.

==

The gnosis is now taking up all the thought through the pragmatic form of the intuitive mentality; universalising that in the half and half intellectual ideal type, but intellect not prevailing, fixed into the ideality; the mechanical intuivity is almost entirely dismissed except in the T³.  

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In T³ also the pragmatic intuitivity is establishing itself, strongest in the telepathies, but there is still an unauthorised intellectual stress of immediate fulfilment which baffles trikaldrishtic certitude. Even the trikaldrishti is pragmatic, not the highest entirely certain seeing, but gives only a practical certainty. Tapas is assuming the same kind of intuitivity. All tendencies and forces are admitted which offer themselves to the sight and now are seen in juster proportions than at any previous time. But the light is the clouded sunlight, not the full blaze of golden or fiery day.

There is the blaze of the highest logistic ideality in the lipi and the thought speech, but it has not yet gained the perceptive thought, much less the T³. But as soon as this was written, that transforming movement too began. As always, it is the subjective trikaldrishti that is the first to advance; the objective is hampered by the physical obstruction. The golden but not the fiery blaze is gaining the lesser movements, including the remnants of the mechanical intuivity.

==

Kavya for a while worked in the revelation, but was soon clouded by the obscurity of the intellectual effort.

==

Arogya is steadily gaining in force, but with a slow pressure. The fragmentary rogas encircle dully in the subtle pranic atmosphere and touch or menace, but only hold now and then in certain residuary recurrences. The intestinal complaint is constantly reaching the vanishing point and then resuming hold, but there is nothing like the past violent returns. The restitution in the centre is only just trying to get and maintain an initial foothold; nothing evidently decisive.

==

Samadhi completed its idealisation in the afternoon; but at night it is subject to the relapse of sleep. In the afternoon there is only at most a shadow. In the morning there is a dull struggle of sleep to keep at bay the samadhi, and when the latter occurs there is a certain persistence of incoherence especially in the settled sthira lipi. This is being diminished, but it recovers its force repeatedly.  

==

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Ananda and secondary utthapana are for the time in intermission of progress.

Wednesday 25^th June. 1919

The ideality of all speech thought has long been assured; the ideality of the perceptive thought is now becoming assured, wide, universal. Only the tapas and the trikaldrishtic thought and perception remains to be similarly illumined; this has begun, but its progress is interrupted and obstructed. There is a speech thought of the nature of vani expressing the trikaldrishti which is still of the intellectual ideality or intuitivity and subject to error, but that comes only in the inertia of the mechanical mentality. This mechanical passivity has to be got rid of, all has to become an ideal c̣amamaya activity. Passivity of the mind has now served its purpose, the mind has become a silent channel; only the obstruction of the physical brain atmosphere preserves the dull habit of this passivity, a tamasic persistence in an inert misrepresentation of the old c̣anti.

The only progress in the physical siddhi is a commencement of the idealising of the Ananda. Today the insistence on K.A. [Kama Ananda] is renewed; but the forgetfulness of the body continues. The intuitivity is strong in the K.A, only initial in the other anandas.

The Ananda Ishwara is now vivid and all the action and guna has been taken up into the Anandamaya; there was a discord between the darshan of the supreme universal Anandamaya and the perception of the universal mental unideal consciousness, but this is cured and only the bridge between the Anandamaya in universal and individual and the mentality is not yet brought into light. If this is done the darshana will be complete in essence.

==

Kamananda is again being pushed forward; the difficulties still are mechanical discontinuity, forgetfulness, mechanical diminution, the need of tapas to restore it when smarana is not sufficient, absorption, sleep. The mechanical discontinuity only prevails (1) when the energy is at a low ebb, (2) after long forgetfulness. Forgetfulness is being attacked and when the Ananda is in flow, there is usually a second memory in the body which retains it in various degrees of intensity or at least so keeps it that it is felt  

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when the mind returns to some partial attention. Absorption now for the same reason does not necessarily bring discontinuity. Two movements are being carried on, (1) removal of exclusive absorption, the simultaneity of a double memory or concentration, (2) the inability of absorption to bring about complete discontinuity. These siddhis formerly only hinted at or momentarily accomplished, are now beginning to establish themselves, however imperfectly. Old occupations which excluded memory of K A are now admitting it, eg reading, writing, bathing, eating. There are two absorptions, the luminous concentration and the tamasic "absence" of the part of the mind not occupied in the particular work; the latter is the only real difficulty; it is not really an absence, but an involution in tamas, a sort of cloud of inertia, which is physically sensible all about the brain or near it.

Telepathic thought in its lowest mental form is being idealised on these levels.

K.A maintained throughout the day, even during absorbed writing and in conversation when it is apt to cease, but not without interruptions of forgetfulness. The body is not yet in secure possession of it, owing to a constant pressure for exclusion from the opposing forces.

Finesse was again used in the vijnana-siddhi in the evening; the whole mass of the old basic intellectuality was re-presented and the mind plunged into it, the ideality mostly held back, so that there might be a wider transformation, thought to be idealised even when occurring on the very lowest levels, even below the brain, even the thought of the chitta and the prana and the subconscious mind.

Samadhi today was strongly attacked by sleep.

Some beginnings of decisive ideal trikaldrishti and tapas, T².

Thursday 26^th June 1919.

K.A interrupted in the night by forgetfulness and listlessness, restored with a little difficulty of opposition in the morning. Continued throughout the day, but with more frequent lapses into forgetfulness. The defect of the siddhi is that as yet it does not dwell sufficiently in the body, but is rather imposed on it by the  

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psychic tendency. Once begun it can continue for a time of its own motion, but for its initiation and long maintenance has to depend on smarana and needs often a will in the smarana, sometimes a forceful tapas against the obstacle. Spontaneous initiation, renewal and maintenance [have]¹ been begun and at favourable times are not infrequent, but are not yet the law of the body. The struggle between sleep and continuity of the Ananda has begun, but the continuity still needs the aid of smarana and tapas and does not subsist in the deeper nidra.

==

Samadhi has relapsed to a certain extent, is much assailed by sleep and incoherence. Its advance which was always laborious, has again become fragmentary. There is some progress in stability and vivid force of drishya, but it is again mostly chhayamaya. Extreme shadowy drishya has sometimes almost a complete stability; it then lasts long with some moments of eclipse. Combination of thought-speech, perceptive thought and lipi has begun, but with some difficulty.

==

Ideality has been strongly attacked throughout the day, but progresses even in a general lowering, especially in telepathy and trikaldrishti. Ideality of thought is being generalised on all levels and intellectual thought is now becoming more and more the recurrence of an abnormality. The generalisation of telepathic ideality has begun on a large scale. Decisive trikaldrishti is being enforced and enlarged against great difficulty.

The first two chatusthayas grow continually stronger and show this increasing strength in each fresh attack. They can only be attacked at all, and then very ineffectively, when the ideality is lowered or suspended.

==

Arogya too is attacked; but the attack amounts to an obstruction and lowering of the tapas, not to a positive disintegration, or at most there is only a slight superficial crumbling. But progress is slow, the strong rapidity which was trying to set in, is still held

¹ MS has  

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back from possession. Utthapana is suspended. Bhava-saundarya is gaining in continuity and generality.

==

Ananda Ishwara is now confirmed except in the perception of mentality which is not yet linked up with the ideal anandamaya.

Friday 27^th June 1919 ..

The dasya is now being perfected and made vivid; first, the dasya of the worker and instrument is made complete and perfect. To that is added the dasya of the power, dasi iswari; the difficulty was the insufficiency of the aishwarya and consequently of the sense of the Ishwari, but now the relative and progressive aishwarya is for the time being accepted. The dasya to the Guru is also added and is uniting with these forms. The dasya in the relations of friend (raised to brother, bandhu), vatsalya, father etc are being prepared for perfection and unity in the madhura. All has to be taken up into the madhura. This movement can only be perfect when the sense of the presence of the Ishwara is allowed to be nitya in its directness and vividness. At present the Ishwara still acts from behind the Shakti.

Attack of roga on digestive functions suppressed by tapas after a struggle with a residue in bhava. This is only part of the general attack of vague recurrence and attempted restoration (fever, headache, cold etc); it materialises in the digestive functioning, because that is still immediately capable of brief sthula recurrence. The others are only potentially capable, except for fragmentary touches. This fragmentary recurrence has been attacked and is in process of slow diminution, but is not yet got rid of. The two constant rogas, as well as the imperfect process of evacuation still continue.

Telepathy has been purified in regard to the tendencies and forces immediately affecting the adharas in action; that is to say, the insistence of a perceived tendency, force or intention on its fulfilment, the choice of one to be favoured and fulfilled without reference to the real ideality and the claim of telepathy or present trikaldrishti to figure as future drishti, of tendency, force, intention, possibility and probability to masquerade as certain result, is being eliminated from T³. The same movement is being rapidly applied to  

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the forces of the vital rajasic and mental sattwic planes which stand behind the mechanism of forces of the physical plane. This will complete the present trikaldrishti, except for the right perception of the states of unseen objects which is still backward.

This movement is setting free the future trikaldrishti; certitudes are already increasing, but are still for the most telepathic certitudes, that is based on present fact, and extending to primary immediate or near result, which is growing strong, to secondary farther off or intermediate results, which is growing, and final results, which is still only in initiation or else not linked in to the rest in a sufficient ideal unity. Beyond this trikaldrishtic telepathy lies the pure trikaldrishti independent of all perception of tendencies, forces, intentions. Time and detail have still to develop certitude. It is notable that there has not been in the past nor is there now any attempt, except for fragmentary illuminations, to develop trikaldrishti of the past. This is partly due to the nature of the adhara in which the mind has always been concentrated on the present and the future, and subjected to a deficient memory from which past events have quickly faded. In part it is due to the mentality of the age which has taken in the adhara an extreme form, except that this individual mind goes back readily to a far past in which the future was prefigured.

Pain and discomfort are being strongly taken up by the Ananda. Today all pain and discomfort, the former even very acute and of some little persistence, the latter massive and oppressive, were permeated with Ananda. Only violent and very oppressive yantrana or discomfort has still to be taken up.

Samadhi is recovering force and coherent ideality, though with difficulty, yet rapidly.

Saturday June 28^th 1919 ..

Today, a rapid progress in T² is intended. Incertitude must be largely replaced by certitude, the activities taken up which are still left to the relics of the [intellectuality];² all universalised in the blaze of the ideality.

² MS ideal[it]y  

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   The foundation of continuity in K.A is now securely laid in spite of some appearances; but the continuity itself is interrupted by forgetfulness and cessation of interest or capacity in the body. But these three things and especially the last are not only mechanical, but abnormal, the results of a strong hostile pressure from outside which takes advantage of the mechanical memory of old habit in the body. Sleep and absorption are now the only real difficulties, both have begun to yield to the siddhi.

The ideality is now busy with the trikaldrishti, taking up and fighting all the old confusions. When done on the higher level, this process proceeds harmoniously with little flaw or mistake; on the lower level it is a slower progress of order in the midst of a chaos. All telepathies are now justified but at the moment the old intellectual intervention of false stress continually returns in a less or a greater degree. This difficulty is chiefly felt with regard to rapidly changing action.

Other defects of the ideality are also being taken up for correction

Samadhi in the afternoon was overpowered by a persistent unnaturally deep sleep, but the samadhi power, though it could not persevere, broke to a certain extent into the nidra.

There are now frequent lapses into the idealised mentality and from there into the tamas of the physical obstruction. The Ananda perseveres, but does not increase, forgetfulness still besieges. The other siddhis are obstructed and some of the physical subject to a certain limited relapse.

The defect of the traigunya siddhi is that tapasic stress on the one hand, inertia of mental shama with tamas breaking across it and sometimes possessing cling to the mind by a sort of external affecting adhesion. This is being remedied first by an increasing externalisation of the inferior tapas, next by the increasing prakasha of the shamas. But until both tapas and shama are full of the vijnana jyotis, "the blaze of the ideality", the siddhi will not be complete and faultless.

Ideality recovered itself. In the Samadhi, symbolic figure of a dark (blue-black) moon with a shapeless reproduction of it below; above-round the small sphere a blaze of sunlight on one side. This  

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meant the dark Soma (intuitive mind-orb, ananda consciousness, with the jyoti involved in it), emitting the jyoti, the other the intellectual reflection. The suryamandala is the symbol of the vijnana. The ideality was of this character. From the shama enveloping the mind activity came the initial blaze of the ideality in the trikaldrishti tapas. The rest,—thought-speech, perceptive thought—acted with the same anandamaya shama emitting jyoti.

Torpor of the kamananda in the evening and night. Much alasya of the body thrown off partly by tapas. Aprakasha is disappearing; but physical inertia still keeps a certain hold of recurrence and a besieging potentiality. From the alasya comes pramada, a negligence and confusion in the action of thought and perception.

Coherent symbolic dream in Samadhi

Sunday 29^th June 1919.

In samadhi coherence gained ground in the lipi. There was a whole passage written successively with perfect coherence of thought and word, in spite of one or two attempts of the besieging incoherence. Incoherence remains especially when the lipi written or printed comes in large masses, but it is evidently a receding, though still persistent force. This is in a middlingly deep nidra; the deepest nidra is yet to be invaded and taken into possession by samadhi.

The ideality is to open into blaze today, to get a certain initial perfection in such fullness and range as is at present possible. This movement is to be completed tomorrow. Samadhi, today and tomorrow, is to round into the ideality. Ananda to advance, pressure on the obstruction to the other physical siddhis. Ananda Ishwara.

The Ananda Ishwara darshana is persistently bridging the gulf; the perception of the Anandamaya in objects is pouring into and taking up the personal mental consciousness. This movement has to be completed in perfection.

There is as yet no sign of the fulfilment of the proposed advance; but a siege and a reduction of ideality to the intuitive mentality, chandramandala. There has even come a touch and strong persistence of the old asamata, physical but with a nervous  

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and emotional excitement of the physicality containing all the old symptoms. It has a curious symbolic form as of a small circular touch on the middle of the breast like a rupee, trying to extend rays of asukha and asanti, but prevented for the most part by the tapas. This is followed by an attempt to throw in scattering currents of duhkha as through subtle nerve currents. The whole disturbance comes from an illegitimate attempt from outside to bring the action of the chandramandala to replace the surya action.

The blaze of the surya action is now taking possession, forcing aside the minor soma action. The attack of the asamata falls away from the surya blaze; it subsists only by a reflex of the ineffective chandra action which is easily attackable by the old deficiencies. The blaze brings also the light of the trikaldrishti. A crisis has also been brought about in the Ananda, which failed in the interval, there has also been a strong attack of fatigue tamas. The Ananda disability is being pushed aside by the surya action, the fatigue combated by surya tapas.

Samadhi in its lighter forms is acclimatising the blaze of the Surya.

In the waking state the highest ideality is still combated by the mind's persistence in the intuitive chandra mould and in the lower forms of the intellectualised surya ideality, but it is making the other movements its own. The difficulty is with the T³.

In the K.A. the intuitive substance of Ananda is more intense and tries to subsist as against the slighter substance of the suryamaya; but the latter is persisting and taking possession.

The Surya blaze has now taken preliminary possession of T³ as well as thought speech and thought perception; only the remnants of the chandra intuivity still resist the assumption.

Ananda darshana is also assuming the Surya form and the Surya Ananda.

K.A too is now more readily running in the Surya mould; the Chandra intensity is being rapidly extruded.

There is now a descent of the Surya towards the sunlit intellectuality, for this has to be taken up as the mental base of the ideality and the whole mentality illumined into a silent channel and then a logistic form of the gnosis. Wherever the surya ideality  

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or the illumined intuitive intellect does not act, there the chandra intuitivity with its infinite of possibility and incertitude is still active.

Surya is taking possession also of the sun of the imagination.

Monday 30^th June 1919.

The Surya action limited by the sunlit intellectual intuitivity and the remnants of the Chandra intuitivity continues its gradual process of assumption.

The blaze of the ideality has spread itself and can now hold all the thought and thought-speech and the telepathies, but is still impeded in T² by the incertitudes of the mentality. In the telepathies it is a modified and quiet light, but in the rest a fuller stronger blaze with flashes of Agni and Vidyut; the latter suggest the supreme vidyunmaya Ananda chandra.

The Surya power is now also acting as tapas on the obstacles to the Arogya and the utthapana, but these are strong and persistent in their pressure.

The Samadhi is still being taken up by the Surya power only in antardarshi jagrat and the lighter depths. Deep nidra is still only invaded on its borders and gives at best coherent dream with a touch of misplaced ideality.

The ideality in the afternoon has been extending itself with a certain slow deliberateness. It is taking up telepathic trikaldrishti of time, place and circumstance, things neglected or else unsuccessfully attempted by the former sadhana; this is because the mental telepathic indications abound around every isolated certitude and bring in a besieging error and incertitude. These indications have yet to be reduced to their correct proportions before much headway can be made. This operation is now commenced on a slight scale. Time now is often correct and correctness of place and successive or surrounding circumstance is sometimes added.

All the movements of the Ananda are being taken up by Surya. For some time the Chandra was being excluded whenever it came; and for that reason, the intensities fell away; for all the intensities were chandramaya; but now the intensities are also being reduced to the sun-ideality. Forgetfulness is still strong; but the partial conquest  

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of it is being taken up, although the dependence on memory and attention predominates.

Slight extension of ideality at night. Samadhi successful only in the early morning; rupa, stable in action as well as status, in deeper samadhi, also tejomaya; also sufficiently coherent lipi.

Attack of fragmentary roga at night, much diminished by tapas.

July.

Tuesday July 1^st 1919 ..

The month of June has been a period of the overcoming of difficulties in the central ideality, in the Ananda Ishwara Darshana and in the Kama Ananda, a combat with difficulties and slow varying progress in some elements of C̣arira siddhi. The first two chatusthayas have enormously increased in breadth, power and finality, though not yet absolutely secure against superficial fragmentary and momentary disturbance. Brahma chatusthaya has enlarged in base and scope and taken on the supreme Ishwara, Purusha form. It has only to be thoroughly confirmed and filled in with the jnana, etc by the gnosis.

The difficulty is almost eliminated in all the central ideality except the T³. There it is being removed and has to be eliminated partially or wholly during the month of July. Perfection prepared by the last month's work has to be initially founded in the highest logistic ideality. In Samadhi and rupa vishaya the obstacles have to be still overcome; in the former they have a diminished, in the latter a complete persistence. The difficulties of Ananda have to be obliterated and spontaneity, continuity and intensity fixed in the system. The difficulties of the arogya have to be attacked and brought to nothing; this is possible in July, but not yet certain. The utthapana and saundarya are likely to be longer hampered and are not likely to come to anything very considerable till the closing months of the year. Ananda Brahman has to be filled in with the guna and jnana.

The attack of the rogas of cold, cough, eye-disease are now attempting to materialise in the night, taking advantage of the  

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slightest exposure, because then owing to sleep the tapas is not active and the prana is more vulnerable. This night owing partly to previous tapas the attack was neither so successful nor so forcible. Eye disease is now operating in the sukshma showing there its symptoms and trying to impress them on the physical body by the sraddha in the disease; it is combated by tapas and by sraddha in arogya and is not so far successful except very superficial[ly], and this slight superficial result is now more easily removed by tapas as soon as the body rises. It is now quite evident that the source of disease is psychical, not physical; it is due to failure of tapas, idea of ill-health, weakness of the prana-shakti, faith in ill-health in the physical body. Faith with knowledge from the ideality is now powerful to combat it, though not yet entirely to eliminate; for the body is still subject to the mental suggestions from the outside forces.

The rupa is commencing again; some crude rupas, some images of things immediately or habitually seen, some of things not habitually seen; but all are momentary and unstable except the crude rupas. There is a tendency also to resume the old abandoned rupas, ghana, etc. It is intimated that this time there will be a real recommencement and steady progress.

In spite of strong dullness of physical tamas ideality advances; a flood of ideal telepathy is taking up even the subconscious indications. Trikaldrishti is slowly elevating itself beyond the telepathies.

K.A dull but with occasional intensities

In Samadhi in the afternoon strong invasion of the deep nidra by the ideality; especially strong in lipi, but also in thought, interpretation of rupa and lipi, trikaldrishti of siddhi, dialogue etc. Most of these are still fragmentary. The ideality was inspired vijnana besieged by intellectuality, but subsequently was partly taken up by the revelatory vijnana. In lighter samadhi increased organisation and power of the gnosis.

Ideality is extending itself largely, tapas becoming idealised and powerful, but at present there is some confusion in the brihat, the ritam is not properly placed very often, owing to the interference of telepathic intellectuality.

In the evening struggle with attack of roga; slight fragmentary  

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materialisations, especially of occasional cough. Action of general ishita, general and particular aishwarya, vashita upon the symptoms. The affection at night very occasional. The mind no longer adversely affects the result, but the habitual mind of the body still persists in trying to repeat the regulations of the malady. On this the tapas is beginning to act with an initial success.

Samadhi in the night and morning ineffective or difficult and slight in result; a tendency of fragmentariness and incoherence.

There are certain first indications of future siddhi, not yet able to persist in formation, but amounting to decisive hints of a preparation behind in the over-idea.

Wednesday July 2 1919.

A certain lapse towards intellectuality, intended to show the extent of the persistence of intellect in the ideal action and by a clearer distinctness base a firmer action of the T³. The defect of the intellectual mixture lies mainly in an undue stress on active possibilities which brings in a continual error and incertitude. The possibilities have to be seen around the decisive certitude. The thought of the T², other than that of the sadhana and inner action, is growing in ideality and certitude, but is yet lacking in perfection. A still more decided and well-justified certitude is beginning.

Rupa is rapidly redeveloping various forms of ghana, developed and perfect as well as the different materials, notably colour, as also combined rupas and groups, but all this is only in the old initial form. The fugitiveness is modifying towards [a]³ yet illdecided initial or momentary stability. The method of development has yet to be changed to the ideality.

In Samadhi, first an initial variety of complete and initially stable crude rupas in antardarshi (long-withheld and appearing to be condemned to infruition), in swapna brilliant momentary tejomaya figures and scenes in a first attempt at abundance, the movement cut short by nidra. In nidra a confused, partly coherent, partly incoherent generalisation of, first, intellectualised and then

³ MS an  

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intuitive ideality. In lighter samadhi organisation of highest logistic ideality.

Complete and distinct combined crude figures and scenes, but distinct in an indistinctness.

Tapas is now trying to come up to trikaldrishti. At first strain of tapas ordinarily fulfilling itself against fluctuations, but afterwards the fluctuations or opposite forces often prevailed, definitely or for a time, but all tapas is now being put in its place, as has already been done with trikaldrishti. Tapas decisively indicative of ideal certitude has begun, but has to be normalised. The difference is that trikaldrishti comes as the seeing idea carrying [in it]⁴ fulfilling tapas, ideal tapas as the seeing force with the sight subordinate indicating its certitude of effectuation.

No advance in the evening or night; roga (throat) attacked suddenly and held for a while but was lessened almost immediately and dismissed after a while though with slight after effects, much exaggerated in appearance, but with little material solidity. They were at once and easily dismissed in the morning.

Thursday July 3. 1919

The T³ on the level of the old telepathies is now turning finally to T², telepathy enlightened by the ideality taking the form of present trikaldrishti. This is imperfect still, because elements of old telepathy are still imported into it, but these are being steadily eliminated and exist mainly in stress of telepathic tapas which is lessening rapidly. When the light of the ideality is withdrawn, T³ returns, but that too is being immediately seized on and converted into an indirect gnosis. Tapas is resigning its strain of effort towards self-effectuation; it has for a long time been lessened, is now greatly diminished and is nearing the line of disappearance. Active trikaldrishti of future is still niggardly in spite of occasional freer movements,—as distinguished from general sadhana prevision; it is this which still gives room to some persistence of modified tapasic stresses. Knowledge and will are becoming more and more an expression of being, rather than detached observer and actor on being.

⁴ MS it in  

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The removal of the remaining stress of tapas is now the key; but this cannot be done without a normalised self-effective ideal tapas; at present it exists only in type, usually of a mixed and imperfect kind. Tapas used by itself still tends to bring back confusion.

Samadhi at first ineffective owing to nidra. Afterwards strong organisation of the various action of gnosis in the lighter samadhi; also in deeper swapna with a gnostic waking control, jagrat in swapna, even in a considerable depth. Lax swapna without waking control is also being idealised, dream interpreted, analysed, turned into vision and thought of samadhi. This interpretation is done partly in antardarshi, partly in swapna. Only deep tamasic nidra still resists in some entirety, but that too has a pursuing touch of vijnana and is sometimes invaded by some gnosis.

Tapas is putting aside more effectively strain of effort for selfeffectuation, though it is not entirely cleared away out of the whole action; but at times it is pure. Tapastya, tapatya, tapata continue, in their absence, the tapas is still inert and not directly effective, but they act without strain, only as degrees of impersonal insistence: they are all to be replaced by tapana, the fire of surya in the will-powers. This is done in telepathic tapas. Trikaldrishtic tapas occurs more frequently, but is still rare. There is already a tendency for trikaldrishti and tapas, knowledge and will, to combine more closely and become one.

In the central roga there is some increase of the tendency of siddhi, more effective insistence of tightness mending the subsidiary looseness of the centre which is the immediate cause of all the roga. Looseness now comes less often without cause as a mechanical habit, more often with pressure of causes; but the causes of looseness are beginning to become causes of health and force. These changes are still not quite firm at the root and tend to fluctuate; there is a mixed action. In cold etc health in the daytime holds sway; attacks are lessened in force and persistence, but touch once or twice in sleep or recumbence by physical laxity. Utthapana is weak and afflicted.

K. Ananda is reviving after a time of suppression subsequent to the change of character. It is still very intermittent. In the attendant script it was suggested yesterday that there will still be difficulty,  

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but the ananda will fix itself this week, by the 7th, in the intensities first, then in the continuity. In July it will endure

Friday, Saturday. 4^th 5^th July 1919

Preoccupation with writing; in the ideality a rather confused process of righting and arrangement of telepathy, tapas, relative trikaldrishti. Tapas is farther getting rid of the relics of stress, both understress and overstress, trikaldrishti striving towards a greater general and detailed certitude. Attack of roga, cough at night; K.A fitful and uncertain. In Samadhi growth of frequency of stability in shadowy rupas. Some progress of sahitya.

Sunday 6^th July 1919

In the early morning incoherent dream turned suddenly into dream symbol recurring and progressing even after intermediate wakings. Ideality of a loose kind in the nidra.

Trikaldrishti, tapas, telepathy are now combining definitely into one movement which is beginning to rise above the constant uneven balancings of the two opposite perceptions, that of the powers and tendencies of the present and what they mean and presage, and that of the other powers and forces which attempt to create a future not bound by the probabilities of the present. In the intuitive mind the first corresponds to the current habitual understanding in the intellectual reason, the second to the pragmatic reason and will, a third range of perceptions to the truthseeking reason. In the gnosis the lowest or primary logistic gnosis, of the nature of the intuition of the immediate, is strongest in the light of the present and proceeds from that to the other truths, it is more fitted for present telepathy than for future trikaldrishti. The secondary logistic gnosis of the nature of inspiration, is a sort of creative or forecasting light and gives best the tapas of the future, the will at work now and hereafter for effectuation. The tertiary logistic gnosis of the nature of revelation lifts up both these powers, gives them its own light and fuses perfectly the two elements of perception. It is here that the real trikaldrishti becomes facile. It is to this revelatory light that the T³ is trying to rise so as to become entirely T². But it would also seem that the full  

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power of trikaldrishti belongs to a higher vijnana than the logistic gnosis.

Tertiary dasya is now becoming very intense in its power; there is little questioning as to what should or should not be thought, done or spoken, but only the force compelling the thought, act or speech and its acceptance by the yantra. This is strongest in action, weakest in speech, because speech has always been for a long time past spoken mostly without reflection or thought from the speech centre and not the thought centre, the latter only cooperating sometimes or in a vague fashion, but only recently has there been some beginning of the idealised speech.

In samadhi much and increasing activity of rupa. In antardarshi, in which as in jagrat rupa has long been violently obstructed and almost suppressed, there is now a stirring. But samadhi is now a little inactive.

Monday July 7. 1919

Indications of fresh initiations of progress in the morning. The dasya is now rapidly growing in intensity; perfect tertiary dasya of thought is coming with the growth of the highest logistic ideality. Primary dasya has long since been taken up [ ]⁵ into the secondary, the Jiva into the Jiva-Prakriti (primary dasya is when the jiva acts consciously in obedience to the prakriti as the executrix of the Ishwara or to the Ishwara acting through the varying forces of the prakriti or those which she guides or drives as an imperative force). The secondary dasya in which the Prakriti uses the instrument and itself obeys the Ishwara, but guided as if from behind a veil and more immediately using her own forces for the satisfaction of his ganas, the devatas, is now coming to a close; it is being taken up into the tertiary dasya. This is now an action of the gnostic devatas in the Prakriti with the sense of the Ishwara immediately behind them; but the Ishwara also begins again to be directly manifest in the guidance and the Person. This is growing; meanwhile the Prakriti is unifying with the Purusha and the Ishwara directly or through the Deva-shaktis driving the instrument with an absolute

⁵ MS or  

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and immediately and intensely felt decisiveness of control as if it were being pushed by him with his hand upon it and it vibrated with the ananda of the touch and the driving. This is in thought and still more vividly in action. Some shadow of the old dasyas persist in a subordinate sensation.

The highest ideality is now acting in jnana frequently with a complete possession; only, when the thought tapas is relaxed or there is some other preoccupation, the older state of mixed intuitive mind and lower gnosis holds predominance. Very little remnant of intellectuality is left in existence; only some after effect of it is left in the lowest action of the intuitive perception.

Little samadhi; activity of clear crude rupa in antardarshi

Kama Ananda is now acting easily enough, but forgetfulness of other preoccupation is still strong in actuality; it has not been immediately abolished. In a sense however the Ananda may be said to be always there in an active or suppressed condition.

The process of filling in the T² with the light of the highest logistic ideality has now begun to move forward again with rapidity, the general thought being already totally enlightened. All this is still in the secondary ideality suffused with the light of the tertiary gnosis. Certitude in trikaldrishti is now being enforced; the telepathies that give the wrong stresses are being enlightened in those stresses, they are being turned into the truth of idea-forces of being, each with its own provisional certitude. This is one part of the process of transmutation. The other is to fix the right proportions, no longer in the intuitivity as was done before, but in the light of the true ideality and increasingly of the highest logistic gnosis, and to multiply the perceptions of the idea force which is destined to immediate or subsequent effectuation. A general idea of the time is growing. Place and circumstance as yet are only hinted or seen but with incertitude in the intuitive mind. This process already applied to prevision in the sadhana is now being applied to seen objects and their movements in the immediate vicinity. Distant sight is still in the imperfect telepathic condition, as also telepathy of thought (very fragmentary) and mental movements, the latter often vivid, abundant and accurate. Perception of the physical forces and sadhana is still subject to great incertitudes, as also that of distant eventuality.  

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K.A is now in a way settled in the body, thus fulfilling the suggestion about the 7^th; but the intensities vary and there is not perfect continuity when the mind is turned away entirely from the body. Nevertheless the opening of a double consciousness which has the full mental or gnostic activity and below it the sense of the body has definitely set in in spite of frequent intermittence.

At night rupa in samadhi accompanied by shabda, sparsha and shabda speech. Shabda speech also in antardarshi. Until now night brought back the consciousness to a lower level, but this habit of the physical being is now being attacked; it is not yet overcome, but the force of the habit is diminished. Roga also recurred at night, but this time it was attacked with great force by the gnostic tapas and overcome;—cough and sensation though not actuality of catarrh. These things however still besiege in the subtle molecular body.

Tuesday July 8th 1919.

The action of the trikaldrishti continues to expand in the ideality, on the same lines. K.A grows in insistence of continuity, though with the same essential fluctuations. There is some constant insistence now on the arogya siddhi, but chiefly in the subtle physicality; the old fragmentarised rogas touch, but can almost immediately be quelled by the tapas.

In the afternoon a complete invasion of the deeper and deepest nidra by the samadhi; all was to a greater or lesser extent idealised. In the lighter depths complete ideality and an almost complete initial coherence of lipi etc. In the deeper nidra a more forcibly imposed and sometimes broken ideality. Coherence has set in; the incoherence is chiefly in incompleteness and fragmentation; the thing begun goes on well enough, but is suddenly broken off and another lipi etc starts in its place; but the chaotic entire incoherence was only occasional and immediately tended to change to coherence. Dream is being regularised and interpreted so far as it goes, though subject to fragmentation, or is replaced by vision.

The highest logistic ideality is now entirely taking up the lipi, in the midst of an attack of the old environing intellectuality; but  

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this cannot any longer organise itself for thought action; it can only obstruct without entirely preventing the ideal action.

At night no action of the ideality, but only connected dream

Wednesday, July 9th 1919

The tertiary logistis is developing itself, but on the third or lowest scale in its three forms, the intuitive, inspired and revelatory forms of the intuitive revelation. This is in spite of the lowering of the system and a dull inactive siege of the substance of intuitive mentality (on which the gnosis is acting to transform it) by the environing intellectual forces. These produce no intellectual thought, but only semi-intellectualised motions of the intuitive mental stuff, with certain dull memories of the asamata. The capacity of the system to respond when vehemently forced to touches of asamata suggestion is therefore not destroyed, nor can be till the physical mentality is idealised without any remnant of intellectual suggestion.

Predicted in the script today, "This afternoon a great advance in samadhi.. Today, a great advance in K.A... The highest ideality to be in full possession, though in the lower form." This at the time seemed improbable, but has been not only accurately but fully executed. This shows a great advance in the suggestive script, which used formerly to be only partially fulfilled, the opposition at once proceeding with success to frustrate it, or else only fulfilled later at another time and under other circumstances

Samadhi, in deep nidra, was entirely of the ideality, where not drowned in tamas, though of a dream ideality, more than the gnosis of actuality. In lighter sleep there was no nidra or dream, but pure samadhi, dream being replaced by definite, coherent and intelligible vision of other worlds etc; all was besides of the highest ideality, which took entire possession of antardarshi and lighter swapna. These results may be considered as fixed; for however they may be attacked, they can no longer be thrown back towards asiddhi.

The highest ideality also took possession of thought, thoughtspeech, lipi, telepathy, tapas and trikaldrishti, the latter still a little besieged by incertitude and not yet free and ample.  

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K.A is now fixed in being, always felt when there is smarana, but often reduced to a very low intensity, just above the zero of definite cessation. It is now intense, persistent sometimes in sensation even against forgetfulness. The intensity is of a firm and growing force, though not secure against downward fluctuations

In Samadhi sthula sukshma-shabda of speech in swapna and antardarshi, the latter mostly when it is on the borders of or verging towards swapna. Taste in samadhi comes, but rarely, as also touch; smell has not yet come back to the samadhi experience

Roga rejected in the night, in spite of some slight rain exposure; only a strong but brief touch in both hands of phlegmatic roga, one only sukshma.

Thursday July 10^th

Ideality a little suppressed; the intuitive mentality is externalised, it is now the environing power and not the intellectuality. The substance of consciousness is imperfectly idealised in the true ideality, but responds easily to intuitive mental touches and under pressure reverts superficially to its former type. Only when quite possessed by the ideal action is it an almost entirely gnostic consciousness. The final transformation is now to proceed to its completion—today. Lipi "Tomorrow incomple[te] perfection of the transformation."

All the crude rasas have occurred with some force and frequency, pure or mixed, and some definitive rasas. Sukshma gandha has also recommenced; but there is still some massing of physical obstruction.

K.A is now continuous, in varying intensities, except when [there is]⁶ absorption; this is the last refuge of the mind's forgetfulness,—except for sleep which brings about cessation. After the night's sleep there is a touch of the old difficulty of recovery, but it is slight and more of a physical reminiscence than an essential reality. It is indicated that the K.A today is to attack and get rid of the obstacle of the absorption. This has now already begun; the thought and thought speech no longer interfere with the continuity of the

⁶ MS their  

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ananda, or have only a slight tendency towards such interference. There remains the absorption with objects and work or action. This also is being removed, but the obstacle is stronger here; it brings momentary forgetfulness. These siddhis have long been insisted on and acquired in the type by the tapas, but they have been repeatedly lost and failed to achieve universality and finality. This time the siddhi is stronger; it remains to be seen whether it is final against absorption in pressure of work or strong concentration on objects. The fluctuation of intensity is here an obstacle, as the lesser intensity is unfavourable to the conquest of absorption. It is suggested that this also will be accomplished today, but will have to be confirmed in the following two or three days.

The obstacle to the memory is the clouding of a certain substance of mentality which gets into the way of the rest of the consciousness: the ideality can concentrate completely on thought the power of thought and yet have plenty of power of attention for other simultaneous experience; this is the principle of multiple concentration in a general embracing infinite consciousness, the divine vijnana. Initially in a very restricted type this is beginning. As the remnants of the old mentality disappear as a result of their present constant progressive diminution, dilution and exclusion, the simultaneous mental and bodily consciousness will be without farther obstacle, except that of sleep, which is already conquered in the type, but has to be conquered in the universality

Lipi "Traigunyasiddhi in the physical mentality to be established without farther delay" This is already beginning, but not yet in complete perfection.

Highest ideality T² is generalising itself, in the immediate consciousness; it is still defective or limited in certitude in the field of external observation.

The sukshma gandha is stronger and has a more essential hold than before, but is not [ ]⁷ free yet to develop its new power,—the physical obstruction is still heavy and effective. Rasa is as before, but more rapidly varied when it is allowed to come. Sparsha too has begun, but so far in the old touches.

⁷ MS yet  

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Previsions in script. (1) Decisive trikaldrishti today begins to be generalised. (2) Fuller and greater progress in Samadhi. (3) K.A to conquer all the difficulties with an initial finality.. (4) Rupa and vishaya today in the jagrat firmly.

Sahaituka kamananda, long discontinued, is beginning, but at first only in touches though these are increasing in frequency. They result from any touch on the body; there is frequently a mixture of it in the tivra. This rule is now suddenly established fully in the type, every strongly sensible touch is bringing the K.A with or without other anandas, tivra, vishaya, raudra, vaidyuta. The prediction of the Ananda is likely to be fulfilled in all the range of the five anandas. Raudra is now universalised; all touches of pain with rare exceptions bring in ananda, either at once or in the second instant after the touch. Vaidyuta is also beginning to resume and enlarge its operation. But it has still to be idealised as well as the three other Anandas. K.A itself is not yet idealised in perfection.

In Samadhi all is either highest ideality or dream ideality; but images of actuality are now commencing and all is turning towards the real reality. The pressure of the highest ideality increases with a constant though still obstructed rapidity. The samadhi was today much besieged by nidra. At night nidra prevailed and there was no progress.

K.A continued its insistence. Even in the prolonged writing it maintained itself in spite of pressure of obstruction, but there was a continual recurrence of forgetfulness due to excessive absorption. At night there was something of a collapse; tamas took hold of the system.

Rupa in jagrat today threw out some new brilliant forms, but did not seem to fulfil the presage in the script; vishaya, after enforcing itself in gandha and rasa and a slight renewal of sparsha, failed to develop sravana or a decisive beginning in sparsha.

Health is obstructed, relapses a little sometimes and makes no definitive progress, but only certain indications of the increasing arogya tapas.

Highest logistis continues to extend itself in the T² and the whole thought ideality  

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Friday. July 11^th ..

This morning there is the return of the besieging intellectualised intuitive mentality. K A is persistent, but uncertain in its incidence. These two siddhis are advancing under difficulties; the thought is besieged by uncertainty and the intellectual confusion. There is a movement towards trikaldrishti of circumstance, but though the circumstances seen are actual and true, they are not seen in their right order and incidence, owing to the intuivity which takes possession of them before their logistic revelation

The interruptions of K.A are being reduced to momentary forgetfulness; the mind is almost immediately recalled to the Ananda. This is gaining in spite of massings of the tamasic stuff of mental oblivion. There is even often a simultaneous forgetfulness and oblivion, part of the mind absorbed, part of it conscious of the Ananda. It is intimated in the script that whatever forgetfulness or interruptions there may be the K A will in these three days fix its irrevocable continuity. Ananda usually pervades constantly the lower part of the body, less constantly the arms, intermittently the upper body, very rarely the head. There is now insistence on complete pervasion. Sahaituka is increasing its frequency and incidence. Ananda in the head is now constantly recurring and making for continuity, but there is a tendency for it to shift from one part to the other alternately; it has to be fixed in a complete pervasion.

No definite progress in Samadhi, only continuance.

The K.A fluctuates, owing to the lapse of the being towards the intuitive mentality. In that mentality there is the absorption of the mind in the thought because it has to listen and attend, the limited concentration, the forgetfulness of other things. The gnosis illumines easily without need of this strenuous concentration; it is capable of a multiple concentration. When the ideality is at work and the system full of the ideality, then the K.A proceeds without any but momentary lapses into oblivion.

Chitra in some abundance, but unstable. Repetition of vishayas, gandha, rasa, touches of old sparsha, but on a small scale. In Samadhi great abundance of lipi of all kinds, in a successive flow of sentences, but with some incoherence, and without a link of intelligent succession in the flow. Only in the lighter swapna is  

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there full ideality. Some plenty of shadowy rupa, but insufficient stability. Easily dispelled touches of roga.

Saturday July 12.

Imperfect recovery of vijnana. There is a varying between intuitive mentality, intuitive and inspired ideality and the highest ideality with much of the old mixture.

Attack of roga, violent in the subtle body. There is an intense struggle between roga and physical health, the latter supported by the tendency to arogya. The occasion is the exposure to damp cold air at night; the old bodily tendency wishes to reply at once with fever, cold, cough, etc, the health force wants to get back to the state after Alipur yoga when the body was impervious to illness and get rid of the subsequent morbid sensibility. The ideal arogya itself is a different thing which yet waits to take direct possession of the body.

In Samadhi relapse to unidealised nidra with difficulty held up to occasional highest ideality

The system is returning to the ideality. Highest inspired ideality and a little of highest revelatory gnosis with an intuitional basis is taking possession of the lipi. Inspired highest gnosis is also taking possession of the thought-speech and initially of the perceptions; in the latter it is the highest intuition packed with inspiration. In T² the mixed movements are being rejected and pure highest ideality insisted on though with some difficulty; yet with a steady progression. K.A is also reviving its force which has been low owing to the depressed state of the physical shakti.

Chitra and fragmentary vishaya but no definite progress. Roga has been strong in the subtle sharira (feverish symptoms), but little manifestation in the body except depression and a sensation of weakness combated by the pranic tapas. Arogya force is changing to the ideal tapas, but not yet visibly in the physical body.

Roga conquered in the evening.

Sunday July 13^th 1919

In the morning highest inspired revelatory gnosis and revelatory with inspirational basis take possession of lipi, thought-speech  

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and perception. T² is still in the same condition but has begun to be taken up a little. To get rid of the remnants of mental effort and allow the vijnana to act with an entire freedom on the passive system is now the condition of rapid progress.

K.A has recovered, but is still subject to forgetfulness of absorption. The pervasiveness is now in a way established from head to foot, but the intensity is still liable to frequent loss or depression or diminution and the insufficient intensity brings with it the other imperfections. The body is still liable to the sense of lassitude and weakness.

Immediately afterwards K.A recovered all its intensity. When this is present forgetfulness can only be momentary, except in case of very strong absorption in which case the intensity still tends to fade.

In Samadhi there is again the full force of the ideality in spite of some heavy nidra; but as yet no definite forward progress, only a preparation. The dream ideality is still strong, not replaced by the actuality. The kamananda invaded the deeper samadhi and even the nidra, but with a frequent recurrence, not in continuity. It is however attacked then by the degradatory change to a negative form; intense but of the impure anandamaya, (negative electrical reaction.) Intensity of the ideality seems to be established in spite of some tendency to relapse; the old thin ananda is being excluded from the system.

The precise trikaldrishti is again being taken up; the decisive trik. now manifests in the intuitive form through an obstructing veil of mentality; it is correct when it is not modified by the mental stuff; modified it gives the general fact accurately but not the circumstance. The pure intuitive mental trik. is often accurately correct up to a certain point, but often errs in some details of the circumstance, but always in arrangement, not in fact of tendency or actual potentiality: the intellectualised intuitivity of the mind is always a confusion, but this now only occurs when there is mental tapas and insistence on the siddhi.

K.A. less insistent during the latter part of the day. In Samadhi at night no progress  

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Saturday July 14^th 1919

In the morning progress only in trikaldrishti tapas. The system lowered to the intuitive mentality; in that mentality the habitual mind set to work and all its excesses and stresses set finally right, then this habitual mechanical intuivity rejected for the pragmatic intuitivity. This finality was effected by every suggestion being at once stripped of certainty; it fell then to its right proportion; the habit of insisting because many suggestions proved correct, was finally killed; whatever recurs will now be an involuntary habit of response with no vitality in it, a suggestion from outside unable to command credit. The pragmatic intuivity is being similarly dealt with and replaced by the real intuivity. As yet the highest intuivity has not been separately handled for finality. The next difficulty is the insistence of a mental intuivity responding to the gnosis or rather catching at it before it is formed on its own plane. This is possible because that was always the real nature of mental thought and the whole mentality is not yet possessed by the gnosis. This action is henceforth mainly that of the highest or truth reflecting intuivity which has taken into itself the abandoned mechanical and pragmatic action. The truth reflecting intuitivity is now put into its proper place. It has to be replaced entirely in T² by the ideality: but in this operation there are still considerable difficulties. The chief is the persistence in the stuff of the intuitive mentality of the habit of catching at the gnostic light instead of allowing it to manifest in its own way, on its own level and illumine the mentality. The other difficulties are incidental and secondary, but considerable. They all arise from old habits and limitations.

In samadhi at first pressure of nidra. Afterwards complete ideality. Kamananda in samadhi, more continuous, but not any complete continuity. Mostly thought; no lipi or drishya.

T², but in the intuitive mentality, corrected by modified or mentalised gnosis. Tapas still too insistent sometimes in the mentality. Modified gnosis gives only a relative certitude. Mental preparation of T² of gnosis.

K.A distressed and thin in the morning, not quite suppressed, sometimes vaguely intense, but not in possession of the sthula  

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body and subject to oblivion. In the afternoon a growing force of intensity; full recovery now in the evening.

Roga still in fragments more or less frequent of occurrence. The two chief rogas continue, there is here no progress visible except a slight almost imperceptible strengthening under pressure in the central difficulty. Sharp continuous and recurrent pain acutely localised in one spot on the left side of the stomach; yielding slowly but not quite to local pressure of tapas. Ananda, but an ananda dominated by the sense of pain, rather than dominating the raudrata.

Chitra and vishaya slight, fragmentary and occasional; the sadhana Shakti is occupied with T²

Strength of combined titiksha, udasinata, nati long established and almost perfect in universality, is now growing very intense; only when the mental tapas is overstressed and baffled, does some denial of passive asamata force its way in for a moment. Nati in the pain of roga was only contradicted slightly in the mental buddhi, not in the prana; this was the reflection of a certain intolerance in the body. Positive ananda is general, but not yet absolutely perfect in all its quality or universality. The second chatusthaya is established, but not yet in its perfect force of vividness or harmony of all its parts, eg dasyam and aishwarya, or sarvakarmasamarthya, or the qualities of the fourfold Ishwara. Defect where it exists is chiefly due to insufficiency of gnosis

Gnana is perfect in ideality in perception and speech, except when lowered to meet the deficiency of T²: even then it is normally not always ideal in substance except in specific thought of T² on external things. It has attained in type the highest logistic ideality. T² is still imperfect in ideality owing to persistence of intuitive mentality, but that is about to be removed or transformed in all its range of activity. Samadhi is very imperfect, though now advancing with an obstructed and interrupted rapidity. Lipi perfect except in physicality, for it is yet insufficiently stable except at times, though no longer bafflingly fugitive, and therefore insufficient in rapid legibility and fullness; but it is already possessed of all the qualities to a sufficient extent for all its ordinary practical working. Jagrat rupa is often abundant and perfect in chitra, but this it has been for years together; it is suppressed still in akasha, good only  

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occasionally and unstable except in the very crude. Jagrat vishaya is in a still cruder condition.

Sharira has developed a perfect foundation of K.A, continuous but for oblivion by absorption and sleep; the other Anandas are prepared, but not regularly working except raudra which is still capable of being overborne by a great degree and pressure of pain. The other siddhis are obstructed, except bhava saundarya. Some of them are advanced in certain directions.

The fourfold Brahman full in continent and substance, not yet in content, but sometimes lowered by lapse to mentality. Krishna Kali prepared and established, but not yet in perfect working. Karma still rudimentary except in the habitual personal karma in which it is advancing towards perfection