{"id":1781,"date":"2013-07-13T01:37:21","date_gmt":"2013-07-13T01:37:21","guid":{"rendered":"http:\/\/localhost\/?p=1781"},"modified":"2013-07-13T01:37:21","modified_gmt":"2013-07-13T01:37:21","slug":"23-12-marchto14-april-1914-vol-10-record-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/10-record-of-yoga\/23-12-marchto14-april-1914-vol-10-record-of-yoga","title":{"rendered":"-23_12 MARCHto14 APRIL 1914.htm"},"content":{"rendered":"
\n\n\n
\n
\n

\n\t\t\t
\n12 MARCH \u00ad 14 APRIL 1914<\/font><\/b><\/p>\n

\n

\n\t\t\tRecord of Yoga. March. April.<\/font><\/p>\n

\n\t1914.<\/font><\/p>\n

 <\/p>\n

\n12th March 1914
\n<\/font><\/p>\n

\nLipi (today first spontaneous & clear in long connected
\nphrases) <\/p>\n

\n1. St Joseph’s College . . St James’ Gazette
\n<\/i>Continually recurrent
\nsince the beginning of the abundant record period: meaning,
\nnature or purpose never yet fixed beyond doubt. <\/p>\n

\n2.
\nJollity festivity
\n<\/i><\/font> & then absolute jollity, festivity
\n<\/i>also of
\nfrequent recurrence & generally confirmed in fact, often un-
\nexpectedly on the very day. No data. <\/p>\n

\n3 St. Stephen’s Hyslop’s College . . system. <\/i>These are also old
\nlipis. The addition of the word
\n<\/font>system
\n<\/i>seems to mean that this
\n& 1 all belong to the same system and are connected in sense. <\/p>\n

\n4.
\nIt is a sort of school for the intellectuality of ideality of inter-<\/i>
\npretation of the lipi. <\/i>Sentence formed with much difficulty. <\/p>\n

\nTelepathic Trikaldrishti & Ishita etc <\/p>\n

\n1. Yesterday ishita & trikaldrishti of result of other than ordi-
\nnary food, confirmed an hour or so afterwards by arrival of Ulysses
\nwho dined here & arrangements were made suddenly all without
\nsuggestion or interference on my part. <\/p>\n

\n2. Successive movements of birds & ants etc can now often
\nbe determined for some minutes together with less resistance than
\nformerly & fewer deviations, but in the end the object escapes from
\ncontrol, often however with an after effect inducing the sudden
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t383<\/i>\n<\/p>\n

\nfulfilment of unfulfilled aishwaryas when the actual pressure was
\nwithdrawn.\n<\/p>\n

\n\t\t\t 3. Sudden memory (intuitive) of long forgotten names &
\nscenes of childhood in England, spoiled & suspended by the
\nattempts of intellectual memory to decide points of doubt. <\/p>\n

\n\t\t\t Lipi <\/p>\n

\n5 Lipi “suffering”
\n<\/i>several times repeated. This lipi is associ-
\nated always with the return of subjective discomfort & nirananda.
\nSuch nirananda has for a long time been successfully expelled from
\nthe system & even extraneous touches had ceased to come. It re-
\nturned, although [ ]1<\/sup> not expected today even after the lipi, but
\nhas been unable to do more than momentarily stain the surface of
\nthe psychic prana, even the after effect being rapidly effaced.\n<\/p>\n

\n\t\t\t 6.
\n“Subjective suffering is entirely due to the
\n<\/i><\/font>(phantasy) fancy<\/i>
\nin the intellect together with desire.”
\n<\/i>Sentence formed with diffi-
\nculty, & with the aid of some subjective suggestion from outside. <\/p>\n

\n\t\t\t
\nTrikaldrishti.<\/i>\n<\/p>\n

\nToday, for the most part, unluminous but untelepathic & sound in general
\n\t\t\t\t\t\t\tsubstance, occurring by force in a cloud of intellectual error suggested from outside, doubted & questioned by
\nexternal intellect and seized & distorted as to exact time & place by
\nthe same deflecting agent. Attack of intellect of unusual obstinacy
\n& intensity, due to its remnants being disowned & refused credit.
\nThis movement was heralded & predicted by the lipi “Alienate the
\nintellectual helpers” this morning.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 13th March. Friday.
\n<\/font><\/p>\n

\n\t\t\t The painful struggle of the intellectual elements to survive &
\nget rid [ ]2<\/sup> of delight & faith continues, pre-indicated by a rep- etition of the lipi “suffering”.
\n<\/i>Lipi is frequent, but varies in ease
\nof coming & vivid presentation. The malignance of hostility in the
\nalienated helpers is very pronounced. Vijnana is clouded at every
\nstep by the veil of the manasic action which seeks, since it cannot
\nenjoy, to replace it while imitating sunlessly its radiant action. It\n<\/p>\n

\n\t\t\t 1<\/sup> MS <\/i>
\nthough\n<\/p>\n

\n\t\t\t 2<\/sup> MS <\/i>
\ndelight
\n <\/p>\n

\n

\n\t\t\t
\n384<\/i>
\n <\/i><\/p>\n

\ncannot however prevent truth from being the dominant tendency,
\nbut it suspends certainty and timely arrangement. Place, time, order
\nare still very defective.<\/p>\n

\n\t\t\t  Lipi. The beginning of delight
\n<\/i>ie Physical Kamananda, which
\nwas reduced almost to zero in its action, is to resume its advance.
\nIntensive extensive
\n<\/i>(the two lipis replacing each other.) ie It is
\nto be first an intensive action, resuming & increasing the former
\nnormal intensity, then extensive, increasing its durability & perva-
\nsiveness. The action has now already begun, but is not yet very
\npowerful.\n<\/p>\n

\n\t\t\t Samadhi (swapna) yesterday resisted, hampered & confused,
\nis today still resisted, but not so often confused. There have been
\nadmirable scenes of brief movement, with vivid lifelike figures in
\nfull detail, & combinations of figure, speech and action with the
\nbeginnings of coherent conversation.\n<\/p>\n

\n\t\t\t Lipi <\/p>\n

\n1. Lifeless . . September. This year in September.
\n<\/i> (succes-
\nsively, the first then again repeated)\n<\/p>\n

\n\t\t\t 2.
\nTonight . . light.
\n<\/i><\/font>(the second word replacing
\nlight<\/i>).<\/p>\n

\n\t\t\t The physical ananda of pain (heat) has suddenly been taken
\naway by the Dasyu and its place is taken by imperfect titiksha.\n<\/p>\n

\n\t\t\t Lipi <\/p>\n

\n3. In antardrishta.
\nI am formless and thoughtless in my essen-<\/i>
\ntiality, but personality is my real <\/i>(being)
\nand my essentiality is only<\/i>
\nthe initial status of things.<\/i>
\nSamadhi.<\/i>\n<\/p>\n

\nIn antardrishta all sorts of forms are beginning to appear, but
\nthey are in the last degree crude, shifting, usually ill-formed except
\nin parts and rapidly dissolving.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 14th March<\/font>\n<\/p>\n

\n\t\t\t The knowledge has temporarily gone back to the chaitanya
\nin the heart, prana & body whose motions are now taken up
\ninto the vijnana-buddhi and there enlightened or more often now\n<\/p>\n

\n\t\t\t 3<\/sup>
\nSee below, second paragraph under 14 March. It would appear that the lipi was<\/i>
\n“light . . tonight”, “tonight” being “the second word replacing light”.  Ed.<\/i>
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t385<\/i>\n\t<\/p>\n

\nmanifested at once as intuitionally luminous from the beginning.
\nThe higher or true vijnana is now only active through the vijnana
\nbuddhi. <\/p>\n

\n\t\t\t
\nLipi<\/i>\n<\/p>\n

\nThe lipi Light tonight
\n<\/i>was justified by the return of this qual-
\nified luminosity & the re-idealising of the system & also by some
\nnew light on the world problem in the script re the 14 Manus. <\/p>\n

\n\t\t\t
\nScript<\/i> <\/p>\n

\nResumption of script yesterday. First movements unsatisfac-
\ntory & repetition of old false & trivial script, finally there came
\na movement that started from the best of the old script & passed
\nbeyond it; the mind tried to control but was outrun & seemed
\nevidently in communication with another mind that did not depend
\non it for the suggestion of thought or even entirely of vak. <\/p>\n

\n\t\t\t
\nTelepathic Trikaldrishti<\/i>\n<\/p>\n

\n2 typical instances–\n<\/p>\n

\n\t\t\t 1. A crow seated on iron support of balcony; pranic impulse
\nseen to be flight downward in a given direction, resisted by tamasic
\nhesitation of mind and body. Trikaldrishti that in spite of all de-
\nlay & resistance the contemplated movement would be executed.
\nDoubt due to perception of adverse influences & tendencies, move-
\nment of bird away from line, arrival of finch tending to alter
\nthought & standing partly in the line marked; still persistent af-
\nfirmation. Ultimately the movement foreseen effected. Subsequent
\nmovements of both birds correctly seen but with errors of exact
\nline of flight; general directions & turns correctly pre-indicated.
\nThis, however, is now very common. It is exactitude & freedom
\nfrom error due to false stress & overdefinition of subordinate or
\nunderstatement of definitive force, intention or tendency that have
\nto be secured.\n<\/p>\n

\n\t\t\t 2. A shabby boy in a splendid & richly varnished Victoria
\npush-push. Doubt whether he was not coachman’s boy put up
\nin carriage. Intuition, son of well-to-do Indian Christian (latter
\ndetail inferential from dress short trousers & not intuitional) &
\ncarriage newly varnished; shabbiness due to carelessness in these
\nmatters. Revelatory intuition, child belonging to Indian Christian in
\nthe house just behind this, Venumani. Sceptical intellect challenged
\n <\/p>\n

\n

\n\t\t\t                                   386                                            <\/i><\/p>\n

\nintuition. Went to verify. The carriage stopped opposite V’s house
\n& the boy went in leaving the coachman to follow.\n<\/p>\n

\n\t\t\t The theory that all is satyam & error comes from false stress,
\nfalse valuation & false application by the mind is now established.
\nEg idea of coachman’s son came from satya perception of semi-
\npaternal bhava of aged servant to the boy in the carriage.\n<\/p>\n

\n\t\t\t The old power of receiving the emotional & sense idea content
\nof others’ minds is now active; the vyapti prakamya of formed
\nthought is still infrequent, doubtful or sluggish, or when none of
\nthese, then insufficiently precise. <\/p>\n

\n\t\t\t
\nSamadhi<\/i>\n<\/p>\n

\nTwo typical antardrishta visions. 1. A heavily polished door
\nhalf open showing part of a room carpeted with a clean white cloth,
\nbut apparently empty of furniture. Very vivid in the
\npradiv
\n<\/i>behind
\nthe outer chittakasha (ether of the pranic manas as pradiv is of the
\nprano-manasic buddhi), but dim in the chittakasha & remote from
\nit. 2 An atmosphere, not of earthly air, but of apas full of rolling
\n& shifting clouds of colour strong but not very bright. In the apas
\njala & floating tejas (also leaping but not actively); a star seen at
\nfirst but afterwards lost in the clouds of colour.\n<\/p>\n

\n\t\t\t Lipi <\/p>\n

\n1. Chitra lipi
\nfuel . . is upward . . July 13th<\/i>\n<\/p>\n

\n\t\t\t July 13th
\nspacious.<\/span> <\/i> These images are evidently the Vedic.
\nThe fuel of Agni, the divine Tapas is already heaped,
\nसमिध्द अग्ना,<\/span>  its tendency is upward
\n\t\t\t\t\t\t\tऊर्ध्वो भव ,<\/span>by July 13
\nit will <\/span>be already spacious,बृहृभ्द ,
\n\t\t\t\t\t\t\tविप्रथस्व –<\/span>   ie in two months exactly. (Note there
\nspacious,
\nwas nothing in the mind to suggest this lipi; it is an instance of
\nabsolute spontaneity[)]\n<\/p>\n

\n\t\t\t 2. Akasha. Authority of the lipi. <\/i>Nowadays frequently
\nrepeated.\n<\/p>\n

\n\t\t\t 3. Jollity.
\n<\/i>Once more emphatically repeated. <\/p>\n

\n\t\t\t 4 Tuesday
\n<\/i>(no precise indication, except of some progress in
\nthe siddhi, the allusion is probably to the trikaldrishti).
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t387<\/i>\n<\/p>\n

\n\t\t\t 15th March. Sunday<\/font>. <\/p>\n

\n\t\t\t
\nLipi<\/i>\n<\/p>\n

\n1.
\nTuesday<\/i>\n<\/p>\n

\n2.
\nIdeal thinking the result of spirituality; thoughtless before<\/i>
\nthe unity of the spirit in all things.
\n<\/i>This refers to the necessity in
\nthe sadhan for a passive & empty mind (the empty cup which has
\nthen to be filled by a vijnanamaya activity[)].
\nSamadhi<\/i>\n<\/p>\n

\n1. Sukshma taste still comes rare but vivid, usually
\nsadhara<\/i>, eg
\nstrong taste & smell of a sweet wine while smoking a cigarette. The
\ndifficulty of the sadhara vishaya
\n<\/i>is the doubt in the mind whether
\nthe vishaya is not really a strong perception of sthula, & not at all
\nsukshma.\n<\/p>\n

\n\t\t\t 2. Varnamaya image on the wall; India, Bengal a vivid blue,
\nthe rest a bright & beautiful green, the whole floating in a haze of
\nstrong golden colour. Blue spirituality, green divine karma, golden
\nknowledge. India is now shedding knowledge rather than in con-
\nscious possession of it. <\/p>\n

\n\t\t\t
\nTrikaldrishti<\/i>\n<\/p>\n

\nIdea of the rapid completion of the seventh book of Ilion (first
\n(Not yet fulfilled 31st March)4<\/sup>
\nof war.)
\n.. <\/p>\n

\n\t\t\t
\nLipi<\/i>\n<\/p>\n

\n\t\t\t     
\nThe Lipi of “festivity” unexpectedly fulfilled. <\/p>\n

\n\t\t\t
\nNote<\/i>\n<\/p>\n

\n\t\t\t     
\nThe vijnana clouded during the day & the intellect in the
\nenvironment active.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 16th March.
\n<\/font><\/p>\n

\n\t\t\t Today the vijnana of knowledge became almost perfect on the
\nlevel of the vijnanabuddhi illumined from the vijnana before; then
\nan outburst from the higher reaches of the vijnana, in which the
\nbuddhi became a tertiary & quite passive agent, was again followed
\nby obscuration & activity of the clouding intellect.<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 4<\/font><\/sup>
\nThis phrase was added between the lines on the thirty-first.<\/i>
\nEd.<\/i>
\n <\/font><\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t                                388<\/span>                                          <\/i><\/p>\n

\nLipis <\/p>\n

\n1. Largest delight
\n<\/i>referring to the Ananda that came with
\nthe activity of the higher vijnana.\n<\/p>\n

\n\t\t\t 2.
\nJollity, festivity first often, then always.<\/i>\n<\/p>\n

\n3 Sunday . . settled . . .
\n<\/i>The allusion seems to be to the
\narrangement of the trikaldrishti <\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 17th March. Tuesday
\n<\/font><\/p>\n

\n\t\t\t The Lipi Tuesday, (14th March) is to some extent justified,
\nas today the ritam in the jnana seems to be firmly founded in
\nthe vijnana-buddhi by a[n] affirmative and discriminative action
\nof the higher vijnana on the fallible mind. An attempt is being
\nmade to extend this advance to the trikaldrishti which is not yet
\nentirely successful, as the overstress of the telepathic drishti con-
\ntinues in the environmental nature & prevents accuracy at the
\ncentre. Nevertheless the ritam is becoming remarkably powerful,
\neven though unequal & false in its mental incidence in the trikal-
\ndrishti.\n<\/p>\n

\n\t\t\t Veda is now taking a clear form & the objections to it
\n\t\t\t\t\t\t\tbreaking down; the definite interpretation has
\n\t\t\t\t\t\t\tbegun.  <\/p>\n

\n\t\t\t ‘Kamananda, often obstructed and suspended, always re-
\nturn[s]; ahaituka tivra has established itself as a recurrent intensity,
\nlike ahaituka kamananda; ahaituka rudra now promises to do the
\nsame. Rupa is infrequent & crude in the jagrat. Samadhi is still
\nattempting to organise itself, but the definite movement has not
\ntaken place. Lipi, though easily active if supported by the will, is
\notherwise subject to fluctuations from a state of intense, free &
\nrapid to a state of dull & infrequent activity, although chitra is
\nalways freer than akasha & hardly at all suspended, though its ease
\n& frequency vary. Aishwarya grows in strength and insistence, but
\nis not yet in real possession of its field.\n<\/p>\n

\n\t\t\t Lipi <\/p>\n

\n1. Finish.
\n<\/i>It is suggested, with the knowledge side of the
\nvijnana in its foundations.\n<\/p>\n

\n\t\t\t 2.
\nLipi will (is about to) destroy its obstacles.<\/i>\n<\/p>\n

\n3
\nField of authority of the lipi.<\/i>\n<\/p>\n

\n4.
\nPerfect authority of the lipi.<\/i>
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t389<\/i>\n<\/p>\n

\n5
\nSuffer disasters systematic<\/i>\n<\/p>\n

\n6
\nDistinguish between lipi of tendency & lipi of actuality.<\/i>\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 18th March
\n<\/font><\/p>\n

\n\t\t\t Lipi.\n<\/p>\n

\n\t\t\t 1
\nFinish joyfully with the difficulties in the acceptance by<\/i>
\nthe intellect of the ideality.<\/i>\n<\/p>\n

\n2.
\nBeyond light delight.<\/i>\n<\/p>\n

\n3
\nSatisfaction of the faith in its still tottering elements<\/i>\n<\/p>\n

\nTrikaldrishti <\/p>\n

\nAll that has been effected on “Tuesday” is to complete the
\nilluminated perception of the forces at play behind events & their
\nintentions & movements & to a certain extent of the motions in
\nthe object itself; but this latter, though correct, is not always illu-
\nmined. The trikaldrishti of eventual actuality is still obscured &
\nsuccessfully deflected or veiled by false suggestions except in the
\nbetter moments of the sadhana. Today vijnana obscured.\n<\/p>\n

\n\t\t\t The illuminated action in Veda continues but is usually associ-
\nated with the written vak; the perceptional thought is still disputed
\nby the intellect. In other words, the Sruti is effected, both in writing
\n& thought, but the Drishti is yet inefficient.\n<\/p>\n

\n\t\t\t Rupadrishti <\/p>\n

\nAfter many years the drishti of wind seen in the Alipore jail &
\noften afterwards was again manifested, in this instance in connec-
\ntion with sukshma rain.\n<\/p>\n

\n\t\t\t Chitra of the brilliant rays of Surya. Indicative of the reemer-
\ngence of the higher vijnana in a greater brilliance (?)\n<\/p>\n

\n\t\t\t Jonakis, stars and dark living spots very frequent. (N.B the
\nfirefly, the star, the wind are given in Swet. Up [Swetaswatara
\nUpanishad] along with others, moon, sun, fire etc, as signs of
\nYogasiddhi.)\n<\/p>\n

\n\t\t\t 19th March.
\n<\/font><\/p>\n

\n\t\t\t Dullness of vijnana continues. Remarkable instance of Aish-
\nwarya, Caillaux-Calmeth, & resignation of Caillaux, but not direct,
\nnor of the same kind as the former, followed by the fall of the last
\nCaillaux Cabinet in two days.
\n <\/p>\n

\n

\n\t\t\t                                 390<\/span>                                              <\/i>\n\t<\/p>\n

\nLipi <\/p>\n

\n1.
\nTypical effect of ishita, indirectly of aishwarya.<\/i>\n<\/p>\n

\n2.
\nDistrust the inertia; knowledge is perfect, if it is perfectly<\/i>
\nutilised.<\/i>\n<\/p>\n

\n3. Always.
\n<\/i>(in reference to partial effect of Will)\n<\/p>\n

\n\t\t\t Vijnana is now revived. It is applying itself to the trikaldrishti,
\n& is always roughly right, but not always or at all finely in detail
\n& for that reason is confused about the eventual eventuality. Aish-
\nwarya & ishita are now more powerful, although still resisted by a
\nless intrinsically powerful opposition, less powerful even when, by
\na greater exertion, it produces the same result of failure. There are
\nalso striking results of immediate effectuality by vashita & effec-
\ntive vyapti in awaking Yogic realisations & psychological changes
\nin those around me. In the aishwarya, the servant bhava, having
\nno separate personal interest in the result but only the Master’s
\ninterest, is now becoming finally powerful. Ananda of the kama is
\nnow extending itself at a greater pitch of intensity than formerly,
\nbut still stands in necessity of smarana. Tivra is common; the other
\nphysical anandas (ahaituka) rare. <\/p>\n

\n\t\t\t
\nVashita & Aiswarya<\/i>\n<\/p>\n

\n1 Following on explanation of oneness & vyapti & aishwarya
\nfor Brahmadrishti, B. [Bijoy] got vision of Sat & Chit samudras
\nwith all beings as kendras & the body no longer a barrier to the
\nvision.
\n2. Aishwarya on Bharati to get lipi. Result, saw for first
\ntime lipi with open eyes, “Being. We.” & a green sun. (Brahman,
\nthe Purushas & nishkama karma).
\nStrong & violent tivra from hetu of pain; strong kama & tivra
\nfrom touch of vishaya on parts of the body not directly connected
\nwith kamachakra, (left arm near shoulder).\n<\/p>\n

\n\t\t\t Lipis <\/p>\n

\n4. 3<\/i>. = some movement in the rupa.\n<\/p>\n

\n\t\t\t 5. Dispensability of Inertia.
\n<\/i>Inertia ie Tamas was formerly
\nnecessary to correct the errors of Rajas, but is no longer needed
\nexcept in some fragmentary movements.\n<\/p>\n

\n\t\t\t 6
\nFallibility of inertia<\/i>\n<\/p>\n

\nKamananda in samadhi is now becoming frequent, but tends
\nto break the samadhi either at once or more often by a gradual
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t391<\/i>\n<\/p>\n

\nreturn to less & less profound states of the sleep.\n<\/p>\n

\n\t\t\t The eye no longer seeks to force imperfect rupas to assume a
\nperfect outline by aishwaryamaya tratak, but awaits a spontaneous
\nperfection. Meanwhile the mind takes cognizance of the meaning &
\ncircumstances of obscure rupas by telepathic reading of the bhava
\nin the rupa or by vijnanamay perception.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 20th March Friday<\/font>.\n<\/p>\n

\n\t\t\t It is now evident by continual experience that the telepathic trikaldrishtis which fail, are perceptions of real tendencies or inten-
\ntions or outside acting forces which either modify or tend to modify
\nimmediate action & always remain as latent forces in Prakriti &
\nthe individual which may determine future event or action in that
\nor in other vessels of the Shakti which come within the zone of
\nNature affected. The determinative stress in the knowledge is still
\nerratic & the final action of the true vijnana in trikaldrishti is still
\nwithheld at ordinary times.\n<\/p>\n

\n\t\t\t The pure ahaituka kamananda at any point of the body has
\nbegun an occasional action, usually associated with other forms of
\nbhoga. <\/p>\n

\n\t\t\t
\nLipi.<\/i>\n<\/p>\n

\n1.
\nTonight telepathy<\/i>\n<\/p>\n

\n2 Blessings in disguise
\n<\/i>ie there will now be full & habitual
\nperception of the mangala in the apparent amangala.\n<\/p>\n

\n\t\t\t 3 Passive telepathy . . try.
\n<\/i>That is, telepathy is now almost
\nentirely of the nature of vyapti; try now & prakamya will become
\nequally active.\n<\/p>\n

\n\t\t\t 4 Distinguish disciples. Authority.
\n<\/i>(ie Authority of the tri-
\nkaldrishti)\n<\/p>\n

\n\t\t\t 5. Set fire to Bol. Aishwarya.
\n<\/i>(Chitra-lipi).\n<\/p>\n

\n\t\t\t 6.
\nFlexibility of the intellectuality is replaced by flexibility of<\/i>
\nthe ideality<\/i>\n<\/p>\n

\n7 Threatening intelligence.
\n<\/i>ie news seeming to threaten but
\nnot really dangerous. This was fulfilled immediately afterwards,
\nsuch intelligence being given at night but told in the morning re
\nJ. Ayar, Chudamani & S.R.\n<\/p>\n

\n\t\t\t Note. 1. 2. 3. 4. 6. 7. were all fulfilled or began to be fulfilled.
\n <\/p>\n

\n

\n\t\t\t
\n392<\/i><\/p>\n

\nScript was active throughout the day; it has become satya.
\nPrakamya which has long been overshadowed by a free & powerful
\nvyapti has begun to develop the same freedom & power; at the same
\n[time] telepathy of thought, formerly only occasional or secondary
\nin reception, is now direct & enlarging its activity. Sortilege is also
\ncoming again freely & of itself & justifying its contents & utility.
\nIn the body (vital) wine of ananda is once more physically felt,
\nbut curiously enough in movements of pain as well as of ananda.
\nRupa of varna, crude, is becoming brilliant & perfect in a few
\nforms. <\/p>\n

\n\t\t\t
\nRupas<\/i>\n<\/p>\n

\n1. Small green sun, brilliant, in the antariksha; followed by a
\nballoon of reddish orange. N.B. Orange is psychical sight or power
\n& red is pravritti & karma.\n<\/p>\n

\n\t\t\t 2. In room, a leaping red flame of a lamp, now visible, now
\nextinguished. Symbolic like 1 referring to the nature of much of
\nthe activity, due to inefficiency of the body.\n<\/p>\n

\n\t\t\t The nirananda of pain seems to have reasserted itself partially
\non ground conquered for the Ananda. The shakti is now driving it
\nout again from these positions.\n<\/p>\n

\n\t\t\t On the whole there is a great activity of the siddhi, the net
\nresult being the firm generalisation of vijnanamaya knowledge,
\nvijnanamaya power & sraddha. But as yet positive imperfection
\nstill remains & recurs even in the knowledge and the power is
\nstill met by resistance which, though with difficulty, still very often
\nsucceeds especially in things of the body etc.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 21st March.<\/font>
\n.. <\/p>\n

\n\t\t\t
\nLipi<\/i>\n<\/p>\n

\n1.
\nJoyful liberation from the intellectuality<\/i>
\n(partially fulfilled. May 21st)5<\/sup>\n<\/p>\n

\n\t\t\t 2
\nPerfectly established in the essentiality of the objectivity<\/i>
\nfulfilled May 21st
\n(ie the lipi)\n<\/p>\n

\n\t\t\t 3
\nStrong thesis
\n<\/i><\/font>(dhasi)
\nof the telepathy.<\/i>
\nfulfilled. (May 21st)\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 5<\/sup>
\nAs usual, these notations of fulfilment were written after the original entry.<\/i>
\nEd.<\/i>
\n <\/font><\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t393<\/i>\n<\/p>\n

\n4
\nThe externality of the destiny<\/i>
\n(only begun & uncertain
\nMay 21st)\n<\/p>\n

\n\t\t\t 5
\nThe Times . . God . . right. settled . . swiftly<\/i>\n<\/p>\n

\nThe lipi is now manifesting itself against all material resistance
\nin the akasha with great frequency & authority, nor is it possible
\nto keep a record of all the lipis that fulfil themselves. It is still,
\nhowever, resisted and only visible usually after an effort, therefore,
\nnot always with perfect legibility, nor with invariable fullness, con-
\nsecutiveness or coherence. The power of interpretation with viveka
\nis there to mend the verbal incoherence & supply the lacunae of
\nthe form.\n<\/p>\n

\n\t\t\t Sortilege is now frequent, although often needing a very fig- urative & even fanciful interpretation. The following are typical
\ninstances.\n<\/p>\n

\n\t\t\t 1. A case presenting itself in which a form of tapasya was
\nnecessary (jalarodha) & there being a doubt in the intellect of its
\npermissibility, the eye glanced across involuntarily at a manuscript
\non the table & saw the sentence
\n“That is the system”.
\n<\/i>Involuntary
\npurposeful sortilege.\n<\/p>\n

\n\t\t\t 2. A sortilege being sought with no particular subject, need or
\npurpose, except the testing of the theory of sortilege, another MS
\ngave “Vowel stems of the 3d form the accusative vocative.[“]
\n<\/i>This
\nhad to be interpreted,
\n3d
\n<\/i><\/font>= 3d
\nchatusthaya,<\/span> vowel stems<\/i>, = subtle
\nparts ie parts of knowledge in their beginnings & superstructure,
\nthe flower being yet to come,
\nform the accusative<\/i>, = regularise their
\nobjective action based on prakamya in the actuality, &
\nvocative
\n<\/i>=
\ntheir subjective action based on vyapti in the actuality. This move-
\nment as a matter of fact began immediately afterwards. Voluntary
\nobjectless sortilege.\n<\/p>\n

\n\t\t\t Certainty in the trikaldrishti has at last begun to be frequent
\nthough far from invariable in the active perception as well as in the
\npassive reception. Tapas as was predicted yesterday in the script
\nhas begun to assert itself with a greater & more habitual power
\nboth in ishita & aishwarya. At the same time sraddha is becoming
\nfirmer, more obstinate against disappointment &, though this is less
\nprominent as yet, more anandamaya & savesha (enthusiastic). But,
\nas yet, it is imperfectly applied to the kriti & physical siddhi in spite
\n <\/p>\n

\n

\n\t\t\t                                  394<\/span>                                             <\/i><\/p>\n

\nof better & sometimes positive & striking successes, eg Caillaux’
\nresignation, etc.\n<\/p>\n

\n\t\t\t Rupa now evolves obscure figures of all kinds, fourfooted
\nanimals included, on the background & in the akasha & a few
\nmore clear, though none perfect. Samadhi is attempting to expel
\nthe incoherence of tamasic nidra. Pictures are now very common,
\nespecially old Indian pictures in crowded groups & very brilliant
\ncolours, but also others without colours.\n<\/p>\n

\n\t\t\t Lipi.\n<\/p>\n

\n\t\t\t 6. Thirteenth destroy the obstacles<\/i>. Chitra in chimney of
\nlamp.\n<\/p>\n

\n\t\t\t 7. Scholastic study of Scriptures.
\n<\/i>(Repeated often recently)\n<\/p>\n

\n\t\t\t Clear, brilliant & perfectly combined Rupas in samadhi, but
\nnot yet the requisite stability.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 22d March. Sunday.<\/font> <\/p>\n

\nCertainty in the trikaldrishti is more powerful than yesterday,
\nbut still needs concentration (samadhi, samahitabhava) of the tapas
\nto be assured of itself, as otherwise either the perception of conflict-
\ning possibilities tends to destroy certainty or overstress misplaces
\n& defeats it.\n<\/p>\n

\n\t\t\t Utthapana of the neck maintained for 45 minutes without any
\nserious stress, but with an increasing strain of heaviness in the last
\n20 or 25 minutes; of the right leg, medial position for 15 minutes,
\nheaviness only, no muscular pain. Utthapana of left leg later in
\nthe day for 20 minutes.\n<\/p>\n

\n\t\t\t The siddhi since yesterday evening is being continually at-
\ntacked by upsurgings of the semi-intellectual activities of the
\njoint vijnanabuddhi & manas. The greater effectiveness gained
\nin aishwarya-ishita has also been suspended & the rupa fails to
\nstabilise itself in clear forms. Lipi occurs but with less power &
\nfrequency. Variations throughout the day.\n<\/p>\n

\n\t\t\t In the evening for a few minutes the formal material of the trikaldrishti achieved a condensed [form] for a short time. eg.\n<\/p>\n

\n\t\t\t 1.
\n\t\t\t\t\t\t\t Varsity. Stage (Chitralipi in the clouds).\n<\/p>\n

\n\t\t\t 2. Images in the clouds. A nib (literature), a fish, (travel), a
\nring, a bracelet; then, a low comedian; a mother (European &
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t395<\/i> <\/p>\n

\ngolden-haired) with a child climbing on her neck. All these were
\nclose together, connected in sense, & the first four closely con-
\nnected in sense. They must be taken as indications about European
\nwomanhood in the future earth-destiny.\n<\/p>\n

\n\t\t\t 3. Also in the clouds. Certain scenes of a pursuit in the early Manwantaras of a race of divinised Pashus by Barbarians. Also,
\nanimals & arms of other ages. (The latter are common).\n<\/p>\n

\n\t\t\t The whole of 3, which is recorded elsewhere,6<\/sup> was an instance
\nexpressly given of the way in which the Theosophists arrive at their
\nresults & shows both their sincerity & the possibilities and pitfalls
\nof their method.\n<\/p>\n

\n\t\t\t 4. Three sortileges. Katha Upanishad (Apte’s edition)\n<\/p>\n

\n\t\t\t p. 82. (1)यव्दिज्ञानात्र
\n\t\t\t\t\t\t\tकिंचिदन्यत्प्रार्थयंते ब्राह्मणाः कथं तदधिगम |
\n\t\t\t\t\t\t\t<\/span><\/p>\n

\n\t\t\t उच्यते – येन रूपं रसं गंधं
\n\t\t\t\t\t\t\tशब्दान्स्पर्शांश्र्च मैथुनान् | एतेनैव विजानाति
\n\t\t\t\t\t\t\tकिमत्र परिशिषयते | एतव्दै तत् |<\/span><\/p>\n

\n\t\t\t This has to be interpreted in connection with the present stage
\nof the siddhi, = “Vijnana is active, but also the sense mind & the
\nintellect. Only the vijnana is desired. How is that sole action of
\nvijnana to be secured? By receiving the sense life also through the
\nvijnana and not through the mind & senses. Then nothing is left;
\nfor the sense world becomes a vijnanamaya world, etad vai tat, &
\nis rendered in the terms of Truth.[“]\n<\/p>\n

\n\t\t\t p. 102 (2)परमात्मा दुःखी स्याद्
\n\t\t\t\t\t\t\tदुःखाभित्रत्वाल्लोकवदित्याह-एकस्य <\/span><\/p>\n

\n\t\t\t सर्वात्मकत्व इति | अविद्यां
\n\t\t\t\t\t\t\tप्रतिबिम्बितश्र्चद्धातुरज्ञो भ्रांतो भवति |<\/span><\/p>\n

\n\t\t\t Incidentally touches, if not of grief, yet of dissatisfaction still
\nassail the Adhara even though Paramatman has been realised,
\nowing to the Brahman being identified with the ego-world in the
\nenvironmental intellect. This is due to the persistence of Avidya,
\nthere, that is of the sense life & the imperfect activity of the
\nVijnana.. Conscious[ness] reflected in the sense life is subject
\nto ignorance & unrest which may become grief. This sortilege
\nmust be taken in connection with lipis which came at the same
\ntime.\n<\/p>\n

\n\t\t\t eg. Destroy self.\n<\/p>\n

\n\t\t\t ie. The relics of the ego attitude remain in the outskirts of the<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 6<\/font><\/sup>
\nSee “The Evolutionary Scale”, pages 1326 \u00ad 28.<\/i> <\/font>
\n\t\t\t\t\t\t\tEd.<\/font><\/i>
\n <\/p>\n

\n

\n\t\t\t
\n                               396
\n\t\t\t\t\t\t\t<\/span>                                              <\/i><\/p>\n

\nconsciousness & try to return & recover the centre. These remnants
\nmust be destroyed.\n<\/p>\n

\n\t\t\t (3) p. 112 तच्चेहैव बोद्धुं शक्तः
\n\t\t\t\t\t\t\tसत्रिहैव चेज्जानाति तदा <\/span><\/p>\n

\n\tमुच्यत एवेति संबंधः | तत इत्यस्य व्याख्यानमनवबोधादिति |
\n\tपरमात्मावगमाय यत्नः कार्य  इत्युक्तमुपसंहरति | <\/span><\/p>\n

\n\t\t\t Since the entire Oneness can be realised here & it is only by
\nthat complete realisation of God in everything in this world that
\nabsolute Liberty is possible, for the idea of Him as something
\nseparate manifesting here is an error, therefore the final word is
\nthat an effort must be made to realise God the Spirit here absolutely,
\nso that nothing else may be seen, felt, smelt, heard, tasted.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t Mar. 23. <\/font><\/p>\n

\n\t\t\t Sortilege. <\/i>Idem. p 76.\n<\/p>\n

\n\t\t\t 1. सिध्यतीति पृथिव्यादिषु तारतम्येन
\n\t\t\t\t\t\t\tसौक्ष्म्यमुपपादयति स्थूलेत्यादिना |                                                                                              
\n\t\t\t\t\t\t\t<\/span>In the application of the three sortileges already found, the
\nexperience of error still continuing, a doubt occurred as to their
\ncompleteness. The impulse to consult was given & the mind as- sured that the sortilege would meet the doubt. The above was the
\nresponse, & proves entirely the reality of the Sortilege system & its
\nveridicity & capacity of direct response. <\/p>\n

\n\t\t\t Interpretation. The vijnana is being perfect[ed] in the physical,
\nvital & mental worlds according to their characteristic differences;
\nat present the mental knowledge is being idealised to perfection
\nby the idealising (rendering perfectly & spontaneously true & lu-
\nminous) of the sense perceptions, the pranic impulses, the bodily
\nmovements & all connected therewith. Error is brought into play
\nin order to be converted into its underlying truth.\n<\/p>\n

\n\t\t\t 2. तारतम्येन <\/span>by itself is also a sortilege & means that by as-
\n2. signing each subjective perception of the body, nerves & mind to
\nits right place, object & time vijnana will be progressively & finally
\nperfected. <\/p>\n

\n\t\t\t N.B. It is a curious fact that the physical knowledge received by
\nthe body through the annamaya Atman & the pranakosha is often
\ntruer, if at all illumined, than the mental knowledge; on the other
\nhand the responses of the prana to knowledge are more erratic than
\nthose of the mind.
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t397<\/i>\n<\/p>\n

\nOther sortileges confirming the sense of those already given.\n<\/p>\n

\n\t\t\t Images connected with yesterday’s 3.7<\/sup>
\n(1)<\/span> An open country
\nwith a hill in the distance, representing the unoccupied land taken
\nby the civilised invaders from the barbarian; (2) a fortified city on
\na plateau with great terraces cut in the slope in the background,
\nin front level spaces leading to a great river with a vast ghaut at
\none place in the bank; (3) the same river; a hut large & spacious
\nwith a great door open, afterwards, appear in the hut opposite
\nthe doorway a priest & a child; after a while the priest turns away
\nlifting his hands as if shocked & despairing. All these in the chimney
\nof the lamp. (4) not connected, a chitra on a rough envelope (inside
\ntorn open), very distinct in every detail (even more than the others,)
\ntwo flights of step[s], with a rough, sculptured wall at the angle;
\na woman, young, beautiful, with a bonnet and a walking stick in
\nher right hand held away from her body & supported on the stairs,
\nvery elegantly dressed; below her on the steps a crown, bracelet &
\ncloth. These images are chitra; the akasha images are still vague &
\npresent seldom any clear details.\n<\/p>\n

\n\t\t\t Trikaldrishti still continues to generalise itself without being
\nable to expel error. Samadhi is now being utilised, but does not
\nyet improve in its material. All the materials of trikaldrishti are in
\nfact being utilised for all three times without any of them yet being
\nentirely perfect. Tapas varies in effectiveness.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t Mar 24. Tuesday<\/font> <\/p>\n

\n\t\t\t Saguna Brahmadrishti has now practically taken the place of
\nthe Nirguna which is now perceived only as a foundation for the
\naction of the Saguna. It is seen that the Sarvam Brahma is prominent
\nwhen the Tapas of mental Chaitanya is fixed on Matter, all else
\nbeing felt as undifferentiated consciousness & Matter alone as real
\nto the mind, unreal to the drishti; Sarvam Anantam is felt when the
\nTapas is fixed on Matter & Life, all else being felt to be a sea of
\nconsciousness out of which Life & Matter proceed; Sarvam Anan-
\ntam Jnanam when the Tapas is fixed on Life, Matter & Mind with\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 7<\/font><\/sup>
\nSee “The Evolutionary Scale”, pages 1328 \u00ad 30, for a detailed description and inter-<\/i>
\n\t\t\t\t\t\t\t<\/font>
\n\t\t\t\t\t\t\tpretation of the images that follow.  Ed.<\/font><\/i>
\n <\/p>\n

\n

\n\t\t\t                                     398<\/span>                                          <\/i><\/p>\n

\nVijnanam felt behind vaguely as the source of Mind; but when the
\nJnanam increases & is sun-illumined, then the Anandam also ap-
\npears & the Saguna Brahman becomes the Lilamaya Para Purusha.
\nThe Anantam has also two bhavas one in which the Infinite Force
\nacts as if it were a mechanical entity, knowledge standing back from
\nit, the other in which Life Force & Knowledge act together & the
\nInfinite Force is an intelligent or at least a conscious force.\n<\/p>\n

\n\t\t\t Hitherto the position of the Tapas has been that when strongly
\nexerted, it has come to produce an effect against resistance, some-
\ntimes the full effect, sometimes a partial effect, sometimes a modi-
\nfied or temporary effect, sometimes a postponed effect, sometimes
\nmerely a struggle physical or mental towards the desired effect. In
\nthings physical & in things of the karma, the smaller effects are
\nmore common, full effect rare. When simply exerted, the force has
\noften failed entirely, sometimes succeeded fully & at once, some-
\ntimes partly or with resistance, sometimes for a time only wholly
\nor partially; sometimes only by producing a tendency or mental
\nmovement. Now the simply exerted will is becoming more effec-
\ntive, often perfectly effective, with no resistance or brief resistance
\nor ineffective resistance. A month has been given in the trikaldrishti
\nfor the progress of this movement.\n<\/p>\n

\n\t\t\t In the trikaldrishti a qualified authority is now enjoyed by the
\nlipi, the written script, the articulate thought, & from today by the
\nVani & the unwritten Script; the perceptive thought is struggling
\ntowards this authority, but still hampered by inert & by tapasic
\nsuggestions which overstress a perception or which overshoot their
\nmark. Today a more powerful movement of the perceptive thought,
\nmore readily, widely & accurately perceptive of the complex truth
\nof forces & their results. If this tendency prevails, the lipi “Tuesday”
\n& its interpretation will be amply justified. In any case, the claim of
\nthe tapasic devatas to be rendered effective before the knowledge is
\neffective as knowledge, is from today rejected. As yet knowledge &
\nforce cannot become identical. Another attempt is also being made
\nto cast out the relics of self from the environmental will. It is now
\nevident that the whole difficulty which refuses to be still evicted,
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t399<\/i>\n<\/p>\n

\nis the persistent survival of [Bhuvarmaya]8<\/sup>
\nTapas<\/span> and its attempt
\nto profit by the vijnana instead of allowing the Swarvati Shakti to
\nillumine itself in a pure desirelessness from the Mahas. Lipsa has
\nbeen the excuse for this persistence & its distinction from Kama.
\nBut the lipsa must be a samalipsa ready entirely to take defeat as
\nwell as success and not choosing its will but leaving that to a higher
\nShakti than the Bhuvarmayi or manomayi. The whole trikaldrishti
\nis still regulated by the idea of success & failure & therefore cannot
\nfree itself from overstress. The reason is that man is at present
\nthe Asura Rakshasa & seeks from the buddhi the satisfaction of
\nthe heart & senses. Therefore this particular nodus is so hard to
\nunloose; because it is always this Asura Rakshasa who has to be
\nliberated & fulfilled & the difficulty cannot be solved by casting him
\nout & rising entirely into a higher principle. The Devasura variety
\nof the Asura Rakshasa has to be established, not the pure Deva or
\neven the pure Devasura. The crux is here, in the right solution of this
\n\t\t\t\t\t\t\tcomplexity. There is a pull which would carry too
\n\t\t\t\t\t\t\thigh, there is a pull which would keep too low. Both
\n\t\t\t\t\t\t\thave to be avoided.  <\/p>\n

\n\t\t\t Sortilege <\/i>(1) हर्षचरितं <\/span>(2)
\n\t\t\t\t\t\t\tबलाकाजातिरित्युक्तस्तदन्यनारिकेलजः |
\n\t\t\t\t\t\t\tसितवपुर्महाप्राणः श्रवन्मनः | <\/span> (3)
\n\t\t\t\t\t\t\tदशकुमारचरितः.<\/span>
\n. That is, the Ten Kumaras = the ten Purushas from Pashu to
\nSiddhadeva. The present that is drawing to an end is the Rakshasa, whose typeis
\n\t\t\t\t\t\t\tthat of हर्ष<\/span> 
\nnot आनन्द<\/span>
\n. It is the दृप्त बालाकि <\/span> species, long necked = eager, purified in body, mahat in the prana element,
\ntherefore with a mind that listens in the ananta dasha dishah for the
\nsruti from the vijnana. The other that is coming is Anandamaya,
\nborn of the full enjoyment of the Prakriti, ie the Devasura. Balaka
\nalso means in the sortilege the young unfulfilled Prakriti. The
\nAnandamaya Devasura has been prepared in the Rakshasa by the  Gandharva type of Rakshasa who is also
\n\t\t\t\t\t\t\tनारिकेलजः<\/span>, born not of Prakriti’s full act of enjoyment, but of her full mood of enjoyment
\n(the Gandharvi bhava in Mahasaraswati).\n<\/p>\n

\n\t\t\t The thought-telepathy is now coming more freely; sometimes
\nit is seen as a thought with impulse & proved by the immediately
\nsubsequent act; sometimes it is entertained by the mind not as a\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 8<\/font><\/sup> MS <\/i>
\nBhuvarmukti
\n <\/font><\/p>\n

\n

\n\t\t\t                                 400<\/span>                                              <\/i><\/p>\n

\nperception of thought in another’s mind, but as an impression reg-
\nistered as a thought in one’s own mind, yet vaguely but uncertainly
\nassociated, perhaps as a speculation of the other’s conduct, with
\nanother mind. Eg. B [Bijoy] brings tea. Mind thinks of B. looking
\nfor a cigarette, seeing none & possibly bringing one. There is no
\nsuch look or action in B’s body, but only a vague idea of such a
\nthought, possibly, in his mind. The next minute B brings a cigarette
\n& looks to see whether or not there were any left, showing that
\nthis had actually been in his mind & he was now verifying by his
\nsenses an idea the mind had arrived at in thought only. At the same
\ntime it is possible that the thought went from my mind to his &
\nproduced the action or went to another’s who gave the cigarette
\nto be placed there & then only B looked to see if there were no
\ncigarettes already. In the latter case the thought was an effective
\nvyapti from my mind to his or another’s; in the former a srauta
\nvyapti from his to mine. Other cases were clear cases of prakamya;
\neg the perception of the thought & impulse in his mind & body to
\ntake the carbolic lotion, followed the next second by his action in
\ntaking it, etc.\n<\/p>\n

\n\t\t\t Lipi.\n<\/p>\n

\n\t\t\t 1.
\nHealthy system effigies of the unhealthy system still<\/i>
\nresists the healthy<\/i>\n<\/p>\n

\n2.
\nHealthy system established not in actuality but type of<\/i>
\nactuality.<\/i>\n<\/p>\n

\n3.
\n“Sister” <\/i>
\n<\/font>or “siskos” <\/i>
\nvery frequent\n<\/p>\n

\n\t\t\t 4 Jollity . . festivity.
\n<\/i>fulfilled immediately, followed before
\nfulfilment by pranic manomaya impression of Bj’s intention & its
\napproaching execution. No data for the intellect.\n<\/p>\n

\n\t\t\t 5 13. <\/i>
\nThis lipi comes daily & often.
\n13 = Kama, last
\nmember of the 5th
\nchatusthay<\/span>\n<\/p>\n

\n6 Sortilege.
\n<\/i>Indicating necessity of resort to sortilege. Di-
\nrectional lipi
\nSortilege.\n<\/p>\n

\n\t\t\t 1. Rv. [Rigveda] I. [178.]9 मा नः
\n\t\t\t\t\t\t\tकांम महयंतमा धग् विश्र्वा ते अश्या परि आप आयोः
\n\t\t\t\t\t\t\t<\/span><\/sup> Destroy not or afflict not my desire as\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 9<\/font><\/sup> MS <\/i>
\n138.<\/font>
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t401<\/i>\n<\/p>\n

\nit acquires the Mahadbhav; may I taste all (fruits & enjoyments)
\nthroughout all the waters of being.\n<\/p>\n

\n\t\t\t This sortilege gives full sanction to the ideal of the liberated Asura Rakshasa.\n<\/p>\n

\n\t\t\t 2 मूल्यं सार्धो रूप्यकः <\/span> ie the value of the siddhi of knowledge
\nis now the full faculty of jnana & half the fullness (8 a[nna]s) of
\ntrikaldrishti. This is an exact description of the ordinary action
\nof the illumined vijnanabuddhi at the present stage of the siddhi.
\n11<\/sup>\/2<\/sub>
\nhas<\/span> long been in the lipi the sign of perfect jnana & imperfect
\ntrikaldrishti, jnana being symbolised by 1, trikaldristi by 2, Rupa by
\n3, Tapas by 4, Samadhi by 5, Health by 6, Ananda by 7, Utthapana
\nby 8, Saundarya by 9, Kali by 10, Krishna by 11, Karma by 12,
\nKama by 13; so in succession with the 4 members of the Brahma-
\nchatusthaya & the 4 of the Siddhi Chatusthaya making 21 in all.\n<\/p>\n

\n\t\t\t 3.पृष्टो भिंध्यामस्याः संशयं
\n\t\t\t\t\t\t\tयथानुभवकथनेन.<\/span> This refers to the
\npersistent doubts of the sceptical intellect re the Karmasiddhi &
\npoints to increasing authority of the divine Vani,अस्याः<\/span> being
\nKali the Prakriti & the speaker the Deva or Purusha, Krishna,
\nMaster of the Yoga. It appears, however, that the doubts as to
\ndehasiddhi, rapidity, exact fulfilment of knowledge & power are
\nalso included.\n<\/p>\n

\n\t\t\t Images\n<\/p>\n

\n\t\t\t 1. A mirror (back view) with a woman behind looking at
\nherself in it. Fact & symbol.\n<\/p>\n

\n\t\t\t 2. The same, front view. Both Akasha, crude.\n<\/p>\n

\n\t\t\t 3 Bird. crude (a sign that none of the old effects already
\nproduced are lost to the siddhi, the bird being the ordinary figure
\nin the crude form)\n<\/p>\n

\n\t\t\t 4. Human figure mounting an incline; a fish; a net; bird varnamaya; all crude, clear, but mostly fleeting. Lipi 7.
\nInsufficient<\/i>
\nstability.<\/i>10<\/sup>\n<\/p>\n

\n\t\t\t Lipi.\n<\/p>\n

\n\t\t\t 8. Flexibility of the intellectuality
\n<\/i>ie brought about now
\nin a greater degree by the discouragement of the stress on the tapas <\/p>\n

\n\t\t\t  <\/p>\n

\n10<\/font><\/sup>
\nThis is the seventh in the series of lipis beginning before the sortileges and images<\/i>
\nEd.<\/i>
\nabove, and continuing below.<\/i>
\n<\/font> <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t                                  402<\/span>                                         <\/i><\/p>\n

\n& inertia; with this change has come a greater perfection both of
\njnana & trikaldrishti.\n<\/p>\n

\n\t\t\t 9. The disgust of the asiddhi
\n<\/i>has to be got rid of entirely.\n<\/p>\n

\n\t\t\t 10. The political siddhi . . destroy
\n<\/i>ie the putting an end to
\nthe present anarchical activity is necessary for the return to political
\nlife & must be attempted henceforth. Inaction in this respect must
\ncease. Only there need be no haste[,] no anxiety. At the present the
\nmeans of action are not to hand. They must be found out or created
\nor both.\n<\/p>\n

\n\t\t\t 11
\nType of the trikaldrishti . . telepathy perfect in detail.<\/i>
\nPerfect telepathy & trikaldrishti.
\n<\/i>That is the type has now to be well
\nformed & extended to the exclusion of speculation & overstressed
\nperception.\n<\/p>\n

\n\t\t\t The difficulty formerly experienced in thought-telepathy was
\nthat there was a full or almost full perception, whenever there was
\neven slight sanyama, of the chitta-mould of the living object and of
\nhis sensation mind in its status & acquired form accompanied with
\na clear perception of the contents of the temperament & character,
\nalso of the waves of feeling & sensation that arose in the manas
\n& chitta & to a less degree of the thought sensations that arose
\nin the manas, but not of the buddhi, except in its vague mould
\n& acquired status, its outer shell only, not of either its general
\ncontents or of the particular ideas arising in it. These powers were
\ngained long ago, early in the Pondicherry stay, & to some extent
\nalways existed in an inchoate form as they exist probably in all
\nmen; but they had to be discontinued for a long time; now with the
\ngrowth of the jnanam Brahma this difficulty is being overcome by
\nthe perception of the contents of the buddhi & the waves of idea
\nthat rise in it. This evening the old powers arose in a much more
\npowerful & vivid form than before. This revival was heralded by
\na note in the lipi referring to the former intensity of the powers
\nfor a short period as between Bj & myself; but the full intention
\nof the lipi was not understood; it was not realised that the revival
\nof that intensity this very day was intended. Therefore the lipi was
\nnot recorded. There is still much to be done, but the foundations
\nof complete knowledge, trikaldrishti & prakamya-vyapti are now
\nbeing very firmly and very bountifully laid.
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t403<\/i>\n<\/p>\n

\nProofs of the idea-perception are being multiplied; eg, a quarrel
\nbetween two cats on the opposite terrace, a black tom & a white pet
\ncat; almost all the movements could be followed & predicted; 1st
\nthe intention of the black to leap on the parapet of the stairs where
\nthe white had taken refuge, then, partly from discretion, partly
\nin obedience to aishwarya, its slow departure, but this was not
\nactually foreseen, the emotions of its retreat, sullen anger, pride,
\nfear of attack (this was proved by the frequent look back, yet not
\ntoo frequent, from pride), the half idea of returning & pursuing the
\nquarrel, always abandoned, the intention to come on to our kitchen
\nroof, the turning aside for the direct descent, (here there was a doubt
\nwhether the reading of the intention was correct, probably caused
\nby a hesitation in the cat himself whether he should not deviate to
\nanother side[)], the final descent before the doubt could be solved.\n<\/p>\n

\n\t\t\t Incidentally, the doubt as to exact fulfilment of knowledge is be-
\ning removed as predicted in the [sortilege]11भिंद्यां
\n\t\t\t\t\t\t\tसंशयमनुभवकथनेन.<\/span><\/sup><\/p>\n

\n\t\t\t  .
\nThere is still doubt as to the rapidity except of individual move- ments of progression where the rapidity is undoubted, owing to
\nthe past experience of invariable relapse & suspension of siddhis,
\nalthough these relapses & suspensions are now, owing partly to
\nthe stronger foundation, either less prolonged or not thorough.
\nThere is doubt also as to the rapid effectivity of the tapas. Neither
\nknowledge nor tapas are yet active with any force with regard
\neither (1) to the actual past of individuals or their future, (2) to
\nthe karmasiddhi, (3) to things at a distance, (4) to details of the
\nthought, such as names etc, [(5)]12<\/sup> to exact time & place (ie the
\nminute, the spot). Some siddhi in all these respects there is, but it is
\nstill fragmentary. The largeness of the field unoccupied is another
\nground for doubt of a generally effective rapidity.\n<\/p>\n

\n\t\t\t Images. Chitra in the lamp.13 <\/sup>\n<\/p>\n

\n\t\t\t 1. A river with a masonry bridge built across, arched doors
\n(one only seen) in the bridge for the river to pass through; on the
\nbridge, first one man, then others passing across, the first hastening,\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 11<\/font><\/sup>
\nMS <\/i><\/font>
\nlipi
\n(see the last sortilege above)<\/i>
\n<\/font>\n<\/p>\n

\n12<\/font><\/sup> MS <\/i>
\n(4)
\n<\/font>\n<\/p>\n

\n\t\t\t 13<\/font><\/sup>
\nSee “The Evolutionary Scale”, pages 1332 \u00ad 34.<\/i> <\/font>
\n\t\t\t\t\t\t\tEd.<\/font><\/i>
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t                                404<\/span>                                            <\/i><\/p>\n

\nthe others slow; beyond the bridge on the river a girl & a man
\ncrossing the river in a sort of raft; [a]14<\/sup> lamppostlike erection in
\nthe river, the nature & object of which are not clear yet. Beyond a
\nhill with houses upon it. Connected with the Pashu-episodes. The
\ntype is no longer the Gandharva-Pashu, although a substratum of
\nthat type remains in the new race; the new type is distinctly coarser,
\none seen the other day after the Image, barbarously coarse; these
\nseen today are of a higher kind, but all have a slightly Teutonic
\ncast in the character-mould only half refined into an intelligent
\nquiescence.\n<\/p>\n

\n\t\t\t 2. A low type of the Kali Pashu, 1st
\nManwantara,<\/span> in ap-
\npearance hatted, bearded & visaged like a common type west
\ncountry American.\n<\/p>\n

\n\t\t\t 3. A part of a hill with a house upon it roofed like a modern
\nChurch.\n<\/p>\n

\n\t\t\t 4. A very wide road climbing up a steep incline. Trees on
\none side showing the great width of the road.\n<\/p>\n

\n\t\t\t 5. Animals of the first chaturyuga. A huge seal-like water
\nanimal. A land-animal also exceedingly huge with red & yellow
\nbands, a long rough projecting snouted face lifted up to roar;
\nferocious in appearance, harmless in fact. Suggestion, that these
\nbelonged to the animal chaturyuga before man appeared.\n<\/p>\n

\n\t\t\t Akasha.\n<\/p>\n

\n\t\t\t Two leaves, crude, first transparent, then tejas-chhaya, clear
\n& stable, but not vivid. N.B It had been indicated that a clear &
\nstable form would appear; but it came with difficulty & all that
\nfollowed were clear but incomplete & rapidly changing half figures
\nof animals.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t Mar. 25.
\n<\/font><\/p>\n

\n\t\t\t Perceptive thought still fails to attain authority, though it
\npresses towards authority. Telepathy of thought is still rough &
\nwanting in fineness & firmness; it is also crossed by the percep-
\ntion of ideas from the pranamaya, manomaya & bhurmaya beings
\nwhich besiege our activities. There are movements in the bodily self\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 14<\/font><\/sup> MS <\/i>
\nan<\/font>
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t405<\/i>\n<\/p>\n

\n& our vital self, blind, instinctive thoughts, impulses, memories,
\nlike those of the animal, eg the horse mechanically taking an accus-
\ntomed turning; these are now vividly seen, more vividly often than
\nthose of the active mind & confuse the thought-perception. False
\nperceptions, however, always turn out to be true perceptions, true
\nin essence, false in incidence. Eg (1) a dog paused in the middle of
\nthe road, three tendencies were seen, one in the direction it was orig-
\ninally [taking]15<\/sup>
\nbecame<\/span> a vain effort of the pranamaya to persist
\n& was soon forgotten by the dog, but remained in its subconscious
\nmind and might, with favourable fate, have been revived & fulfilled
\nin subsequent action; another, to the left, was disbelieved in by the
\nperceptive thought which indicated a turn to the right as its eventual
\naction, & the dog did turn its head immediately afterwards in that
\ndirection, but it went to the left, not the right. The idea of a
\nmovement to the right was immediately dismissed by the intellect
\nas a falsehood, but as a matter of fact, a few seconds afterwards, the
\ndog returned & fulfilled the identical line to the right, to the very
\nspot, that had been indicated. So a child about to turn the corner
\nwas seen as intending to turn into the house just round the corner;
\nits course & thought after turning was away from the house, but a
\nmoment afterwards it went in at the door indicated. There were no
\nless than four incidents of this kind with this door in the course of
\nhalf an hour. When, however, there is no illumination, the source of
\nthe misdirected perception is not seen & the intellect labours under
\nthe idea of an absolute, originless & unjustifiable asatyam, which
\ndoes not exist in this world. Satyam is established; it is the anritam
\nwhich still gives trouble.\n<\/p>\n

\n\t\t\t Lipis.\n<\/p>\n

\n\t\t\t 1.
\nFederation of love<\/i>\n<\/p>\n

\n2.
\nExiled dynasties . . tapas.<\/i>
\nIn reference especially to
\nFrance, but not exclusively\n<\/p>\n

\n\t\t\t 3. I <\/i>
\nindicating that the Deva, Krishna, Master of the Yoga,
\nis taking more & more direct charge of the activities.\n<\/p>\n

\n\t\t\t Drishti of the panchabhuta is now common & of wind in the
\npanchabhuta, but not of wind in the ordinary akasha. Images of\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 15<\/font><\/sup> MS <\/i>
\ntaken<\/font>
\n <\/p>\n

\n

\n\t\t\t 406<\/i><\/p>\n

\n\t\t\t  <\/p>\n

\ninsects, birds are seen in the prana-akasha (bhuvar), but not usually
\nthe flying forms themselves; when seen, these are not clear to the
\neye.\n<\/p>\n

\n\t\t\t Lipis <\/p>\n

\n4.
\nRequest. Yes. I don’t intend to satisfy it immediately,<\/i>
\nbut to satisfy it after the necessary delays in its due time.<\/i>
\nie the lipsa <\/p>\n

\n5 Tuesday blaze<\/i>. ie The ideality founded yesterday will
\nby next Tuesday have burst into a blaze.\n<\/p>\n

\n\t\t\t The forms of the birds etc seen in the pranakasha are now
\nbeginning to be clear for a moment, but they disappear at once into
\nthe pranajagat. The explanation is that the pranakash ordinarily
\nseen is the pranakasha envelope of bhu in which only the images of
\nthese creatures are seen & they themselves are in the akasha of the
\npranajagat, not the real Bhuvar but the Bhuvar of Bhu. It is these
\nworlds that must first be seen & felt; the others can at present [ ]16<\/sup>
\nonly be entered in Samadhi.\n<\/p>\n

\n\t\t\t The perception of the one Jnanam Brahma in all is today very
\nstrong; but its grades & positions are still unstably harmonised,
\neg the general Manomaya Purusha in the Manastattwa taking
\nthe ananda of the various egos who know not themselves to be
\nHe, the same in the Anandatattwa of the Manas, the individual
\nManomaya Purusha watching the egoistic manas as the observing
\nmind of an actor might watch his active mind on the stage, the
\nManomaya Purushottama in the cosmos & the same in the indi-
\nvidual, the ego unconscious of its true self, the wider Manomaya
\naham conscious of it, yet differentiated. The Anandam Brahma
\nis now beginning to be seen in the individual more frequently &
\nvividly.\n<\/p>\n

\n\t\t\t The restlessness & impatience & weariness of the environ-
\nmental Prana with the contradictions, confusions & resistances
\nthat persist in the siddhi, still forces itself at times on the system,
\nespecially when the exiled intellectual devatas besiege & attack the
\ncity, no longer hoping to recover sway but to delay the perfect
\nsiddhi & revenge themselves for their expulsion.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 16<\/font><\/sup> MS <\/i>
\ncan<\/font>
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t407<\/i>\n<\/p>\n

\nThis siege & attack developed in the afternoon into a violent
\ncrisis, characterised by all the old movements except absolute ob-
\nstruction & intended to break down the growing siddhi & destroy
\nthe authority of the lipi and other instruments of the vijnana. It
\nis noticeable that in spite of confusion, anger, pain & unfaith, the
\nactivity of the vijnana & the principles of sraddha laid down in
\nthe pre-existent siddhi could not be entirely silenced, but applied
\nthemselves persistently to the confused thoughts, vanis, lipis, that
\ncame without being deterred by the chaos of errors & half truths
\nthat was raised. An immense but ill-coordinated activity of thought,
\nlipi, telepathy etc accompanied the attack; the attack & the defense
\ndisputed possession of this outburst of activity & tried to make it
\nthe instrument of error & truth, confusion & a better coordination
\nrespectively. Nevertheless, the deficiencies of the previous vijnana
\nsiddhi have been accentuated by the disturbance and a manifest
\nconfusion now reigns, instead of the orderly advance which was
\nbeing developed; nor does the mind know which suggestion it is to
\nbelieve or which to reject as error & misplacement.\n<\/p>\n

\n\t\t\t Ananda of physical pain has once more commenced; it is
\nnoticeable that pain of burning, pain of blows, nervous or mus-
\ncular pain of disease, even pain of pressure are associated up to a
\ncertain degree with ananda simultaneous or subsequent in mani-
\nfestation, but pain of wounds, touches on the raw flesh etc is less
\namenable & except in the ant’s bite is as yet entirely divorced from
\nananda.\n<\/p>\n

\n\t\t\t Image\n<\/p>\n

\n\t\t\t (1) The same stairs as seen in a former image . . a doll
\non the lower steps; a little child coming down some way above. The
\nsculptures on the walls are clearer, some grotesque, some accurate
\n& graceful, but unimaginative reproductions of daily life.\n<\/p>\n

\n\t\t\t (2) Animal scene from the 2d
\nManwantara.<\/span>17
\n<\/sup>\n<\/p>\n

\n\t\t\t (3) Three scenes from the first [Manwantara], regard-
\ning the personage described in the lipi as “Iarlaus”.18<\/sup>
\nUtthapana of neck & leg for 15 minutes, not maintained
\nlonger, because of the successful intrusion of muscular effort in\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 17<\/font><\/sup>
\nSee “The Evolutionary Scale”, pages 1334 \u00ad 35.  Ed.<\/i>
\n<\/font>\n<\/p>\n

\n18<\/font><\/sup> <\/font>
\nSee “The Evolutionary Scale”, page 1335.  Ed.<\/font><\/i>
\n <\/p>\n

\n

\n\t\t\t                                  408                                             <\/i><\/p>\n

\nplace of the natural mahima. Laghima was strong, mahima defec-
\ntive.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t Mar 26 Thursday<\/font>.\n<\/p>\n

\n\t\t\t Sortilege. (1) विरुध्दनेकधर्मवत्त्वाद्
\n\t\t\t\t\t\t\tदुर्विज्ञेयश्र्चेदात्मा कथं पण्डतस्यापि सुज्ञेयः
\n\t\t\t\t\t\t\tस्यादित्याशंक्याह-स्थितिगतीति.<\/span>
\n. Kathak Upanishad.
\np [54.]19 <\/sup>\n<\/p>\n

\n\t\t\t Referring to the difficulty noted yesterday of the ill-harmonised
\nperceptions of the various bhavas, Manomaya etc, & also to the
\ndifficulties of the many various movements in the vani, etc; the rule
\nis given that all must be seen as Paramatman & Para Purushah,
\nKrishna, in the two states of status & dynamis, rest & motion.\n<\/p>\n

\n\t\t\t (2) Are all mere representatives & agents of the Standard.
\nStory of Trusts (Collins) p. 106\n<\/p>\n

\n\t\t\t This is a very remarkable instance of the sortilege; for there
\nis no connection between the Kathakopanishad & the Story of
\nTrusts, yet a sortilege immediately taken from the latter after the
\ninterpretation of one from the former completes it & supplies pre-
\ncisely the thought needed for rounding off its unfinished suggestion.
\nAll the words are the exact words needed “All” “mere” “repre-
\nsentatives” “agents” “Standard[“]. It is so, that all things in the
\nworld are now to be regarded in relation to the standard Being,
\nthe Sarva Ananta Jnana Ananda Krishna. Note that before taking
\nthe second sortilege, the book was pointed out & the indication
\ngiven that the second sortilege would supply something still needed.
\nAll this shows an intelligent, omniscient & all-combining Mind at
\nwork which uses everything in the world as its instrument & is
\nsuperior to the system of relations & connections already fixed in
\nthis world. It can use the most incoherent things harmoniously for
\none purpose. Nor is this an isolated instance & therefore classable
\nas a mere coincidence, instances & proofs are now crowding on
\nthe mind.\n<\/p>\n

\n\t\t\t Lipi is now again developing kaushalya; instances of tejomaya,
\njyotirmaya, varnamaya have suddenly come & are or tend to be,
\nunlike the former rare instances, at once clear & stable.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 19<\/font><\/sup> MS <\/i>
\n74.<\/font>
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t409<\/i> <\/p>\n

\n\t\t\t
\nLipis.<\/i>\n<\/p>\n

\n1.
\nTardy results isolated results.<\/i>\n<\/p>\n

\n2.
\nJoyfully exhaust the intellectuality.<\/i>\n<\/p>\n

\n3.
\nDegeneration of telepathy.<\/i>\n<\/p>\n

\nTrikaldrishti is now being developed on the principle of affir-
\nmation, ie everything is accepted as a fact, only the precise incidence
\n& value of the fact has to be disengaged from the rude & inaccu-
\nrate impression on the sensational mind. The importance of the
\nunfulfilled tendency, intention or impulse physical, vital, mental or
\nsupramental, conscious, subconscious or super-conscious, is being
\nemphasised its indispensable importance both in determining the
\neventual action or result, in fixing its efficient value and chances
\nof permanence or finality & in influencing future eventuality. It is
\nnow proved beyond doubt that the mental perception of these un-
\nfulfilled energies is not an error, proved by the constant unexpected
\nfulfilment of those that had been put aside as errors; the vulgar test
\nof reality, viz bodily fulfilment, is no longer needed by the mind for
\nsraddha. The perfect trikaldrishti of eventuality will, it is supposed,
\nemerge out of this mahadbhava of the telepathic mind, by the freer
\nplay of the higher vijnana in its fourfold quality. At present it is the
\ntelepathic trikaldrishti that is active and this, though it has been
\nproved capable of sustained, detailed & complex accuracy, is not
\nfirm, but easily descends from the correct appraisement of event &
\ntendency, to a mere mahat perception of tendencies open to false
\nstress & false selection of the event. <\/p>\n

\n\t\t\t Images <\/i>(In the Clouds).\n<\/p>\n

\n\t\t\t 1. Yesterday & today of a Pramatha Rakshasa (5th or
\n6th Manwantara) war[,] men hastening to battle, men fighting,
\na war-chariot & fighter, a youth giving news to his sister on the
\nway to battle, the same face, a modern Teutonic face reappearing
\nalways as one of the leaders, recognisable especially by the helmet,
\nmoustache & small aquiline face (middle-aged). Period Kaliyuga; a
\nwar of great historic importance.\n<\/p>\n

\n\t\t\t 2. A dancing girl of the same age, strong aquiline face, in
\nloose transparent draperies. This seems to be a Roman period of
\nthe Kali. A handsome & imperial race, but already weakening in
\ntype. The bhava is that of men doomed to defeat.
\n <\/p>\n

\n

\n\t\t\t                                      410<\/span>                                         <\/i><\/p>\n

\n3. Images of the opposite nation, a man & a woman,
\nugly, strong, fierce, Pisacha-Pramatha in type; the face expresses
\na diabolical cruelty & hunger. It is intimated that in this war the
\nyoung Romanic leader in the war-chariot is victorious, but the
\neventual victory is to a modified race mixed of these two races,
\nwhich overthrows the Empire.\n<\/p>\n

\n\t\t\t 4 Fantastic images of animals, a lion with an impossibly
\nslender body, a cock face on a fourfooted animal, belonging to
\nthe idea-world of the Manus where types are evolved & varied
\nbefore they are fixed in the sthula.\n<\/p>\n

\n\t\t\t In the same way as in the trikaldrishti, so in the rest of the
\nsiddhi & the lipi affirmation is being enforced. Every feeling &
\nmovement, even those that are apparently wrong or futile, has to
\nbe accepted temporarily as a factor in the eventual intention, so
\nalso every event, however hostile. The habit of right stress will
\nevolve hereafter & produce the right harmony.\n<\/p>\n

\n\t\t\t In the afternoon return of yesterday’s asiddhi, the ashanti less
\nviolent, though sufficiently acute, but the asiddhi more complete.
\nThe chaos lasted throughout the afternoon well into the evening.
\nContradiction in fact of the former lipis “Joyful exhaustion of the
\nintellectuality etc.<\/p>\n

\n\t\t\t ”
\nImages In Lamp\n<\/p>\n

\n\t\t\t (1) Yesterday the girl of the first image grown up to wom-
\nanhood & another (n)20<\/sup>\n<\/p>\n

\n\t\t\t (2) Today Three of the same crossing a river by some rude
\nkind of plank or tree bridge three (n)\n<\/p>\n

\n\t\t\t (3) Horses of that aeon clumsy in build, long-eared. One
\non the bank of a river listening with head turned & ears
\npricked to some noise on the opposite bank.\n<\/p>\n

\n\t\t\t Ananda of vishayas is growing in smell, sight & hearing.
\nBeauty is manifesting in all faces & forms, but this janamaya
\ndrishti of the shuddhananda is still resisted & laboriously con-
\ntradicted from time to time & lowered piecemeal to the chidghana
\nor ahaituka perceptions. Today ananda of the painful touch on
\nexposed flesh began, but did not go very far.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 20<\/font><\/sup>
\nThe meaning of this letter is not known.<\/i> <\/font>
\n\t\t\t\t\t\t\tEd.<\/font><\/i>
\n <\/p>\n

\n

\n\t\t\t
\n\t\t\t\t\t\t\t411<\/i>\n<\/p>\n

\nSubjectively the Ananda of the pure mind, Swar, has been
\nconstantly manifest, & except in the attacks of asiddhi, dominant;
\nthe separate activities of the ananda of bhuvar are being expelled
\nor discouraged. Today the anandamay Tapas of the Swar is being
\nrevealed; hitherto the Tapas of mind has always been of Bhuvar &
\nnot the anandamay Tapas of bhuvar, but the pranamaya rajasic,
\nunquiet, full of desire or effort, nibhrishta-tavishi. This now afflicts
\nfrom outside the system only. Vani has also once manifested from
\nthe Ananda of Jana.\n<\/p>\n

\n\t\t\t The ostensible object of the movement of disturbance is to get
\nrid of the intellectual interference and destroy the obstruction to a
\npermanent ascent beyond the vijnanabuddhi. The chief feature has
\nbeen a total destruction of the reliability of the telepathic trikal-
\ndrishti; only the mere telepathic perceptions of present tendency
\nremain accurate & valid. As yet, however, the mind can put no
\nfixed confidence, in the midst of the confusion, in any indication
\ngiven. It is evident, at any rate, that the disintegration of the present
\nfaculty & inefficient telepathic trikaldrishti is intended and is being
\nhastened by the Power that directs the Yoga. <\/p>\n

\n\t\t\t
\nLipis.<\/i>\n<\/p>\n

\n1. Assist the degeneration of the telepathy
\n<\/i> twice repeated.\n<\/p>\n

\n\t\t\t 2. (Much later)
\nAffirm the ideality against the intellectuality<\/i>
\n4. Dictionary
\n<\/i>(Tuesday refers\n<\/p>\n

\n\t\t\t 3.
\nTuesday . . thyself<\/i>
\nalso to this lipi).\n<\/p>\n

\n\t\t\t The last thing at night the higher ideality, not the highest,
\nthe intuitional not the revelational began to be affirmed in script &
\nvani & fluent vangmaya thought, but could not be enforced in the
\nperceptive thought. The manifestation of the Deva in the Adhara
\nseems to have commenced.\n<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t Mar 27.
\n<\/font><\/p>\n

\n\t\t\t The mental powers of the higher Bhuvar expelled from control
\nof the thought & perception & deprived of support from the higher
\nSwar are now acting as a strong obstructional power and attempt
\nto intercept and denaturalise every suggestion from the vijnana
\nto the Swarvati buddhi. For this reason the jnana & trikaldrishti
\nin the thought are not able to manifest themselves & even the
\n <\/p>\n

\n

\n\t\t\t
\n412<\/i>
\n                                                                             <\/i><\/p>\n

\ntelepathy is much hampered. The Vani & Script, however, seem
\nnow to be beyond attack or obscuration. The Lipi suffers by its
\nright (vijnanamaya) interpretation being intercepted or seized &
\ndistorted; this disability is shared by the rupa. Pseudo-vani still
\noccurs, but is easily detected & carries with it no authority. <\/p>\n

\n\t\t\t The truth of intuitional vijnana has now begun to be enforced
\n& the task of discouraging & excluding the habit of mental inter-
\nception or interpretation has been taken in hand. The mind is to be
\na passive recipient & channel, not an active rational & perceptional
\nagent.<\/p>\n

\n\t\t\t
\nDasya Tertiary<\/i> <\/p>\n

\n\t\t\t Dasyabhava <\/i>has now taken a new form & is being recon-
\nstituted as obedience to the Master in the adhara, with Prakritic
\nagencies as mere distributory functionaries of the Tapas of action &
\neventually of the Tapas of thought. Up till now the dasya was either
\nobedience to a distant Master in the Cosmos or at least, when not
\ndistant external to the Adhara, & to Prakritic agencies who were
\noften sahankara & opposed the direct command from the Master.
\nDasya was first primary, that is a free subjection of the Will on the
\nbasis of a potential independence, secondly, secondary, that is, a
\nmechanical subjection of the adhara independent of the personal
\nWill to the Prakriti, last, tertiary, a complete subjection, mechanical
\n& volitional to the Ishwara with the Prakriti only as a channel or
\njada agent. The tertiary has also its three stages, one in which
\nthe volition was dominant in the consciousness not as free, but as
\naccompanying & approving the movement which, though at first
\nmechanically compulsory, might be suspended if the volition long
\nopposed it, a second in which the Prakritic control was dominant
\nthough as a compelled & compulsory agent of a remote or veiled
\nIshwara and a third, now finally emerging, in which the assent of
\nthe Jiva is given compulsorily & independently of any freedom of
\nchoice in the Sakshi, the Prakriti is purely a jada channel & not an
\nagent, & the compulsion from the Ishwara direct, omnipresent and
\nimmanent. The bhava of the dasya tends to its right relation of the
\nbandini dasi with the characteristic madhur bhava of that relation,
\na relation already familiar & frequent to the Prakriti or Devi in
\nthe system, but not yet permanent in the consciousness.<\/p>\n

\n


\n413<\/i><\/p>\n


\nVijnana<\/i> <\/p>\n

The referential action of the vijnana by which a suggestion first manifests deflected or overstressed in the buddhi & is then referred to the vijnana for right interpretation, is being constantly shown & condemned. It stimulates the mahadbhava of the satyam, but is unable to arrive at the ritam. It might arrive at a sort of secondary ritam after a long struggle & development, but that is not now intended, although it must be done at a later stage of the human advance in this age. At present it must be confined only to those who are incapable of the primary vijnana action.<\/p>\n

 <\/p>\n

\n\t
\nRupa<\/i> <\/p>\n

Formerly all kinds of rupa used to be manifested spasmodi- cally, even to the most perfectly developed. That siddhi has by an increasing pressure of asiddhi been disintegrated in the jagrat, & has now to be reconstituted on a surer and more natural foundation. Rupa is of two kinds. <\/p>\n

(1) Seen in the personal consciousness as image of a remote reality either in the mental akashas or the physical (prana & anna) akashas. <\/p>\n

(2) Seen as actual form of things in the jagat or as linga image of the actual form or body. <\/p>\n

The first is of two kinds according to perfection of manifesta- tion<\/p>\n

(1) inchoate (2) complete of three according to fullness of material– <\/p>\n

(1) crude–consisting only of the crude material (saptarchi of Agni[)], ie. 1 prakasha.  2. fire.  3. vidyut or varna 5 tejas  6 dhuma. 7 chhaya. 4 jyoti <\/p>\n

(2) dense–consisting of material developed into substance of consistency<\/p>\n

(3) developed–when the substance has developed lifelike appearance of reality of two according to circumstance of manifestation <\/p>\n

(1) reflection of form seen in sthula, whether real or image <\/p>\n

(2) spontaneous, with no stimulation from any other form. and finally either (1) stable or (2) unstable. <\/p>\n

The perception of linga images & actual forms in the prana-  <\/p>\n

\n

\n


\n414<\/i><\/p>\n

jagat [has]21<\/sup>
\nnow<\/span> become entirely complete, definite & developed, but is as yet of a momentary stability & usually stimulated rather than spontaneous, ie of birds, insects etc seen in the sthula akasha. The flight of kites & crows is constantly watched for the telepathy & trikaldrishti; therefore, the image of kite & crow are frequent; actual forms however, are more often of other birds not usually seen or watched. <\/p>\n

In the rupa of image, all is being rebuilt again in the attempt to evolve a habitual combination of perfect complete clear & de- veloped spontaneous form with a firm stability in the akash. For chitra rupas have now a confirmed perfection & stability, although all are not complete; the inchoate form still persists in cloud forms etc where the material is unstable, but even there the complete form is sufficiently frequent. Today rupas, individuals & groups, are occurring in the akasha which are complete but not clearcut, momentarily stable but not with a useful & durable stability. More- over they are all crude with the extreme crudity. Other rupas in the akasha are fleeting &, though clearcut, seldom complete. Clearcut & complete crude rupas of a dense or developed crudity occur, but are also fleeting. Here there is as yet nothing that can be called an assured advance, as all this has happened before, been exceeded & then again destroyed. In samadhi there is retrogression & an old oft-repeated process of laborious rebuilding, the articulate thought in the jagrat prolongs itself into the swapna or sushupta of the mind & attempts to evolve a savijnana samadhi full of perceptive & vangmaya savijnana thought, sight etc in place of the present savikalpa samadhi. In the process a shadow of the old discontinued savichara & savitarka movements tends to recur, but is rejected & has no power or vitality. Images occur which have a kind of broken continuity & show part of the scene vividly, eg objects & action, but not the actor; this continuity is sometimes of action & mental rupa after loss of the bodily drishti. Tivra & kama occur in samadhi & continue after waking. None of these are new circumstances. There is therefore as yet no real advance. The confusions of the savikalpa continue. Antardrishta jagrat imitates at a distance the bahirdrishta.<\/p>\n

 <\/p>\n

\n\t21<\/sup> <\/font>
\nMS <\/font> <\/i>have<\/font>  <\/p>\n

\n

\n


\n415<\/i> <\/p>\n

Animal forms are now coming freely & with some perfection in the chitra, but not so freely as the human or as landscape. They are more frequent than others in the antardarshi. Inanimate objects are still limited in their variety & freedom of occurrence. <\/p>\n

In the afternoon there was again an automatic recurrence of the confusion, ashanti & revolt of the last few days; it revived as a result of anritam in the savikalpa samadhi and persisted for some two hours or more while recurrent nirananda and sensitiveness to asiddhi & asatya and the absence of the assured & sunlit jnana have been left behind as a deposit of this thrice repeated disturbance. The anger & revolt of the Prakriti at any pronounced & successful disturbance of finality in the first chatusthaya are caused by a sense of the total externality and want of justification in this wanton movement. It is no longer asatyam or other asiddhi that is the true cause of the self-identification by the Jiva with this movement of revolt. Ananda is being reestablished in the general bhavas, but continually contradicted & opposed in the detail; the nirananda is supported by the Jiva & hence lingers. <\/p>\n

 <\/p>\n

Morning Lipis. (Mostly Akasha)22<\/sup> <\/p>\n

\n\t1. <\/font>African
\n\t. . rapidity<\/i> (Really, two separate lipis) <\/p>\n

\n\t2. <\/font>
\nJollity festivity.<\/i> (From yesterday, often repeated unexpectedly fulfilled this evening) <\/p>\n

\n\t3 <\/font>
\nIntellectuality . . type of the intellectualities.<\/i> (Current lipis) <\/p>\n

\n\t4 <\/font>
\nFortnightly . . twilight.<\/i> Subsequently suggested that every fortnight shows a fresh growth of intensity in the ideality. <\/p>\n

\n\t5. <\/font>
\nThe benefit of the totality<\/i> <\/p>\n

\n\t6. <\/font>
\nDeathless intensity<\/i> <\/p>\n

\n\t8 <\/font>
\nDisengaging itself <\/i>
\n(In reference to the rupa) <\/p>\n

\n\t7 <\/font>
\nJoyful exhaustion disintegration of the self-intellectual-<\/i> ity.
\n<\/i><\/font>(This is often repeated in various forms & temporarily established in fact only to be broken again) <\/p>\n

 <\/p>\n

\n\t22<\/sup> <\/font>
\nIn the <\/i><\/font>following
\n\tlist items 8 and 7, 19 and 18 were written in the manuscript in the
\norder listed.<\/i> <\/font>
\n\t Ed.<\/font><\/i><\/p>\n

\n

\n


\n416<\/i><\/p>\n

9. <\/font>
\nGhose. (<\/i>Reference to D.r. K. D. Ghose) <\/p>\n

\n\t10. <\/font>
\nFinality telepathy & trikaldrishti.
\n<\/i>ie firmly begun fulfilled (May 21st) <\/p>\n

\n\t11. <\/font>
\nWhite . . whistle . . write . . yes . . India . . fish . . light.<\/i> (Said to be all connected in sense. All occurred near each other in chitra.
\n<\/font>Fish <\/i>refers to the rupa.)23<\/sup> <\/p>\n

\n\t12. <\/font>
\nCatholiques . . brahmaniques
\n<\/i> (beginning to be fulfilled May 21st) .. <\/p>\n

\n\t13. <\/font>
\nDisengage the siddhi from the asiddhi first in the telepathy.<\/i> (Direction to Shakti) <\/p>\n

14.
\n\t–(Guj [Gujarati] letters = When. Time to be fixed in the trikaldrishti) <\/p>\n

\n\t15. <\/font>
\nThe intensity of the lipi . . legibility.
\n<\/i>(ie growing towards perfection). <\/p>\n

\n\t16. <\/font>
\nSmall . . faith . . eager.
\n<\/i> (ie the eager faith belongs to the alpa not the mahat) <\/p>\n

\n\t17. <\/font>
\nAlready suggestions are of the ideality.<\/i> <\/p>\n

\n\t19. <\/font>
\nTuesday is fixed for the perfection of the blaze.
\n<\/i>(Finality is not suggested) <\/p>\n

\n\t18. <\/font>
\nIt is against the systematic legistic temperament that the<\/i><\/p>\n


\nspirituality is directed.<\/i> <\/p>\n

\n\t20. <\/font>
\nThe situation in England will develop with surprising
\nrapidity.<\/i>         (fulfilled) <\/p>\n

\n\t21. <\/font>
\nBeehive. <\/i>
\n   21.a.
\nFaith–filling<\/i> <\/p>\n

\n\t22. <\/font>
\nTransition period <\/i>
\n. . (To be read with 19) <\/p>\n

\n\t23. <\/font>
\nSuffer <\/i>(twice fulfilled in the afternoon) <\/p>\n

\n\t24. <\/font>
\nSt Joseph’s College <\/i>
\n(daily & frequent) refers to far future. <\/p>\n

\n\t25. <\/font>
\nLes Meilleures dispositions<\/i> <\/p>\n

\n\t26. <\/font>
\nJoyfully exhaust struggle.
\n<\/i>(Direction to Shakti) <\/p>\n

\n\t27. <\/font>
\nSuffer always<\/i>, changed to
\nSuffer always delight to all
\neternity<\/i> <\/p>\n

\n\t28. <\/font>
\nSuffering is always present (as delight) to all eternity.
\n<\/i>(The words in brackets were afterwards added) <\/p>\n

\n\t29. <\/font>
\nSaturday to Tuesday.
\n<\/i>Said to be days of unbroken advance. <\/p>\n

 <\/p>\n

\n\t23<\/sup> <\/font>
\n\tThe first of the rupas listed below.
\nEd.<\/font><\/i> <\/font> <\/p>\n

\n

\n


\n417<\/i> <\/p>\n

Trikaldrishtis. <\/p>\n

(1)
\n\tContinuance<\/i> for some time of the struggle between soil & purity in the teeth. (In the sense given not fulfilled, for the teeth which are at present the field of the shiftings changed to a pure white, in accordance with an opposite suggestion not then believed or recorded) <\/p>\n

(2) Image & form in pranajagat will now acquire a motional stability. (There were two or three initial movements of fulfilment) <\/p>\n

(3) Rupa is still to develop slowly, some stable clearness of form today. (Slight fulfilment noted in the body of the record). <\/p>\n

(4) Trikaldrishti will not firmly emerge today. (Amply fulfilled) <\/p>\n

(5) The trikaldrishti of exact time & place will now begin to generalise itself. <\/p>\n

 <\/p>\n

\n\tRupas. <\/font>Symbolic.<\/i> <\/p>\n

\n\tEye–<\/font><\/i>fish. <\/font>
\n<\/i>The eye is vision; the fish travel.<\/p>\n


\nSophic<\/i> <\/p>\n

K.B.J [Khaserao B. Jadhav] in Pisacha period (Samadhi)<\/p>\n

 <\/p>\n

\n\tMar. <\/font>
\n\t28<\/font>. <\/font>
\nOpening sortilege<\/font><\/i> <\/font><\/p>\n

 <\/p>\n

(1)मत्सि 
\n\tनो वस्य इष्टये इन्द्रंइन्द्रो वृषा विश |<\/p>\n

\n\tॠघायमान इन्वसि शत्रुमंति न विंदसि |<\/p>\n

 Indra = pure
\n<\/font>Mind. Indu = Ananda.
\n<\/font>Ishtaye <\/i>
\n= for sacrifice or for wish fulfilled or for impulse or force of action.
\n<\/font>Vrisha <\/i>
\n\t= as master or strongly or abundantly.ॠघायमान=
\n\tgoing straight up or<\/span> ahead. <\/p>\n

The sortilege indicates the control of buddhi by the Ananda- tattwa of mind in its full force & abundance for thought, emotion & action and the forward & upward movement of the Yoga free from internal enemies. This movement begins decidedly today & progressively frees itself from the relics of the old movement of battle & struggling advance. Hitherto the movement was only being prepared. Now it is ready. <\/p>\n

(2)तस्मित्रा
\n\tवेशया गिरो य एकश्र्चर्षणीनां |अनु स्वधा यमुप्यते यवं न चर्कृषध्दषा ||<\/p>\n

ie the Srutis of the Vijnana are to be established by Ananda in Vijnana Buddhi which governs all the lower actions; the self-fixity  <\/p>\n

\n

\n


\n418<\/i><\/p>\n

of the higher Nature in its law of works is to be sown as a seed in all the nature of the vijnana buddhi and perfected as corn is perfected by the rains & cleared [of]24<\/sup>
\nchaff<\/span> on the threshing floor. <\/p>\n

This will take a longer time to fulfil than the first sortilege <\/p>\n

 <\/p>\n

Trikaldrishti <\/p>\n

The ashatru movement is now possible in the knowledge be- cause the intellect is now purified of any wish to dominate the system and use the ideality for its own purposes. The
\n<\/font>bauddha<\/i> narah
\n<\/i><\/font>still from habit intercept or misrender or try to anticipate the vijnana suggestions, but it is done unintentionally and mechan- ically and the movement corrected as soon as its [illegitimacy]25<\/sup> is perceived. Trikaldrishti is once more acting above the telepathic trikaldrishti, a little obscurely, but correctly; except when it leaves the telepathic overstress to figure as trikaldrishti, it is already able to indicate the immediate event in seen objects & occurrences & even a little beyond the immediate event.<\/p>\n

It is only, however, from internal enemies that the movement is free; the external are still there though they work from a more remote station,
\n<\/font>dure <\/i>
\nnot anti<\/i>. Here the Ananda is attempting to regard their opposition as from God, as a means of progress & by that constant impression on the intellect to prevent the return of suffering & permit the steadily joyful exhaustion of the struggle & of the active intellectuality itself. But for this the mind is not yet prepared owing to insufficient faith in divine protection and aid throughout, this defect permits the outer enemy to cloud the mind entirely from time to time so that the nirananda may have free play on the basis of unfaith. Nor does the Jiva at present wish to renounce the unfaith, owing to the persistent experience of self- delusion in the past & the determination not to be a willing party to self-delusion in the future. To everything therefore that is not yet proved by experience, there is only a provisional faith given if any, ie a mixture of faith & scepticism, an “It may be” or at most “It may well be” or “It probably is so.”<\/p>\n

 <\/p>\n

\n\t24<\/sup> <\/font>
\nMS <\/font> <\/i>off <\/font><\/p>\n

\n\t25<\/sup> <\/font>
\nMS <\/font> <\/i>legitimacy<\/font>  <\/p>\n

\n

\n


\n419<\/i> <\/p>\n

There is now a double movement; the first, to replace the undefended intuitional ideality by an intuitional ideality defended by viveka; for it is found that when viveka is combined with the intuition (Daksha with Sarama), then there is less chance of the intellect misinterpreting or interfering with the truth. The second movement is to develop behind the higher or intuitional ideality an assistant revelatory (highest) ideality on a larger scale than any that has yet been manifested. Both, however, are on the lower rather than on the higher levels of their respective planes. <\/p>\n

The difficulty now felt by the intellect with regard to the tapas, is why there should be insistence by the tapas on a movement not willed by God. So long as there is ignorance, the tapas may be exercised in the confidence that it is a means of God’s workings even when the event is to be the opposite of the result attempted; but in the present stage this rule no longer satisfies as a rule of action. It is evident that there is a movement towards the renunciation of preferential Tapas not in accordance with knowledge. It is not likely however that this movement will be seriously effective for some time to come. Still, from henceforth, intellectual tapas in action must be renounced, like intellectual tapas in knowledge. <\/p>\n

The vangmaya is now re-ascending to the inspirational form & it appears that it will act for some time indifferently in the higher & lower vijnanas & vijnana buddhi, but always with a tendency to finish rapidly its work in the vijnana buddhi & con- fine itself to the pure vijnana. A more general movement of the subjective thought-trikaldrishti is being attempted as opposed to the objective trikaldrishti which follows the movement of an ex- tant object or present event. In the former the difficulty of the intellectual belief is that there is no means of physical verification or contradiction except when it is applied to history or the past of living men; in the second the telepathic difficulty (of misplace- ment & overstress) is yet unannulled & really unconquered in the normal perception, even if partially dominated when the siddhi is active. <\/p>\n

The symbolic rupa of the fish & the eye has been fulfilled or begun to be fulfilled this afternoon, in images & vijnana definitions of the images. There have also been new symbolic and other images.  <\/p>\n

\n

\n


\n420<\/i><\/p>\n

1. In antardarshi–<\/p>\n

The golden Kali four-armed & weaponed, destroying the Asuras; a young man rushes at & throws his arms around her in filial love not hatred; he is spared & lifted up & carried away in her arms no longer as a young man but as a boy. Symbolic of the process of conversion from the Asuro-Rakshasic mind to the divine balabhava by the embrace of Kali. The visitation of Kali seems to be intended to save him from his Asura environment now turned hostile to him as to Prahlada. Qy. [Query] Was it in this way that the legends of the Puranas were formed?  Jyotirmay Images. <\/p>\n

2. Image of the Pashu-raid. A woman more mature of body & face than the other, fleeing with her two children. In the second image she has abandoned her children, but is seized by the hair by the younger Barbarian & is falling backward into his grasp. <\/p>\n

The antardarshi, it is to be noted, no longer merely follows the Bahirdarshi, but is active in its own way & on its own lines. Akasha images continue to develop stability & clearness in the Bahirdrishta, but the progress made each day is infinitesimal. <\/p>\n

Later in the afternoon the rupa disengaged itself more clearly from the veil of the asiddhi; instances occurred, other than the jyotirmaya & varnamaya bird, of crude rupa clear & yet stable for a second or two with a slight interval or tendency to interval of momentary obscuration, eg a shadowy hand clear, though not com- plete in detail, with a coat-sleeve & white cuff, figures of women, men on horseback, some of them entirely complete & clear. <\/p>\n

Gandha & rasadrishti once more emerged, stronger & freer than before.<\/p>\n

Gandhas <\/p>\n

1. Of wine (no wine anywhere near) <\/p>\n

2. Of cooked food in the room near the nose or rather in the pranakasha <\/p>\n

3. Of bread warm from the oven. <\/p>\n

4. Immediately afterwards of stale bread<\/p>\n

\n\n\n
\n

\n5. Of eggs, salt & butter Repeated later in the evening <\/p>\n

\n6. Of salad, of vinegar & fragrant vegetables, of raw onion<\/p>\n<\/td>\n

 <\/td>\n\n

\n long continued<\/p>\n<\/td>\n<\/tr>\n<\/table><\/div>\n

\n

\n


\n421<\/i> <\/p>\n

7. Vague & subtle, of flowers. <\/p>\n

8. Of tobacco. <\/p>\n

Taste <\/p>\n

1. Taste of butter, first vague & subtle in other akasha, then in sthula palate, very long continued. <\/p>\n

2. Taste of toast, with similar stages. <\/p>\n

All these were without adhara sensible or visible; they can no longer be referred to a distant gandha keenly felt or any physical cause. <\/p>\n

\n\t3 [<\/font>no notation<\/i>] <\/p>\n

There is an attempt of the trikaldrishti finally to reemerge after being veiled in the afternoon. In accordance with the Script, “There will be no such return of suffering tomorrow, although there may be attempts and touches,” there was no repetition of the last three days’ crisis, only in the morning some heavy but passing touches, & in the afternoon & evening one or two quite fleeting attempts.<\/p>\n

Lipis <\/p>\n

\n\tReferee<\/font><\/i>. <\/font>
\n<\/i>ie the referential process has still to be used for some time until the external intellectuality can be dissipated <\/p>\n

\n\tOrange Kingdom–<\/i><\/font>jyotirmaya lipi–orange is the symbol of psychic knowledge & power<\/p>\n


\nThe tapatya<\/font> . . the glory<\/i><\/p>\n


\nInfinite telepathy<\/font><\/i> <\/p>\n

Rupa.
\n<\/font>
\n<\/i>Symbolic <\/p>\n

\n\tMomentary<\/i> incomplete tejas-surya followed by krishna- surya. <\/p>\n

 <\/p>\n

\n\tMar 29.<\/font> <\/p>\n

Opening Sortilege. <\/p>\n

(1)a.
\n\tअनानुदो वृषभो जग्मिराहंव निष्टप्ता शत्रुं पृतनासु सासहिः | असि सत्य ॠणया
\n\tब्रह्मणस्पत उग्रस्य चिद् दमिता वीडुहषिंणः अदेवेन मनसा यो रिषण्यति शासमुग्रो
\n\tमन्यमानो जिघांसति | बृहस्पते मा पृणक्तस्य नो वधो नि कर्म मन्युं दुरेवस्य
\n\tशर्धतः |<\/p>\n

 <\/p>\n

Applied both subjectively & objectively–without
\n\tthe tejasic egoism of aggression– in forward action internal & external–
\n\tseeks divine knowledge & power.<\/p>\n

(1)b.  त्वया
\n\tवयमुत्तमं धीमहे वयो बृहस्पते पप्रिणां सस्निना युजा |<\/p>\n

\n

\n


\n422<\/i><\/p>\n

\n\tमा नो दुःशंसो अभिदिप्सुरीशत प्र सुशंसा मतिभिस्तारिषीमहि <\/p>\n

sasnina
\n<\/i><\/font>= preserving      पप्रिणा = satisfying <\/p>\n

In the morning the vijnana was held back & the intellect in the external swabhava allowed a free play; it is still able to occupy
\n\tthe outer mind (शासां मन्यमानो जिघांसति) but not with intensity or with any great or exultant power of pervasion (ugra, viduharshin); still it seeks with unillumined mind to seize on knowledge & power. (अदेवेन
\n\tमनसा रिषण्यति)<\/p>\n

Lipi<\/p>\n

\n\t1. <\/font>
\nAfter telepathy, trikaldrishti. <\/i>Telepathy is already infinite in its movement, but not yet sure. Trikaldrishti is hampered even in its mahattwa. Telepathy cannot be sure without trikaldrishti either telepathic or pure vijnanamaya. <\/p>\n

2. Telepathic Trikaldrishti (Intensely vivid lipi, varnamaya) <\/p>\n

There are now three forms of trikaldrishti working, the tele- pathic which is extraordinarily accurate when not besieged by the telepathic overstress, the intuitional which acts but is rather blurred & indistinct & uncertain, the revelatory which is veiled and revealed only in the buddhi, therefore especially open to misinter- pretation. At the same time with the diminution of the intellectual tapas, the daivya tapas manifests more & more & introduces often the most sudden & decisive movements in the object of the will, eg. Biren’s fever expelled in less than an hour, the frequent cessation of disorder in the long-disordered washtap immediately on or soon after aishwarya, the repeated alteration by birds of their slow op- posite or wheeling flight into a sudden & long-continued rush in the direction imposed. Still the atmosphere & habit of resistance still remains. <\/p>\n

The afternoon & evening taken up by R’s [Richard’s] visit, Bh’s [Bharati’s] & translation of Rigveda II. 23 & 24. Bh. has fresh Yogic experiences, this time of the voice of God & miraculous cure. Aiswarya operated today consecutively & with small resistance in the flight of the bird. This has happened before, but then as an exceptional circumstance. The value of the present siddhi is that it is a part of a general and pervading advance. Rupa maintains itself but has not appreciably advanced. Vijnana is exceedingly powerful in Veda.  <\/p>\n

\n

\n


\n423<\/i> <\/p>\n

Bj.[Bijoy] gets the vision of the colour-body with regard to R behind the physical body yellow in blue, then red, red in black, again red and once more yellow in blue. <\/p>\n

Today with the Veda, the literary work of the Dharma has definitely begun; proof is given of the general successful pressure of the spiritual power for the works of the Dharma in others; but it is not yet regularised. In Kriti & Samaja the power is not yet ripe for organised action. <\/p>\n

Veda II. 23, 24, 25, 26 completed today. This shows a great advance in sustained energy.<\/p>\n

Sortilege<\/p>\n


\nEn <\/font> <\/i>Preparation. Les Dieux. <\/font> <\/i>ie the Devas of the Ritam, Agni, Soma, Brihaspati, Varuna are being settled & manifested at last in the system (griha; sadanam). <\/p>\n

 <\/p>\n

\n\tMar. 30. <\/font><\/p>\n

Mahadbhava of the trikaldrishti is asserting itself, but be- ing often still confused with the telepathy it is mixed with the trikaldrishti of possibilities & is therefore still impure (asuddha, sankara). <\/p>\n

Opening Sortilege.<\/p>\n

\n\tअग्निषोमाविमं सु मे शृणुतं वृषणा हवं |<\/p>\n

\n\tप्रति सूक्तानि हर्यतं भवतं दाशुषे मयः ||<\/p>\n

ie Forces of Action & Delight are to be combined and consti- tute the Ananda of perfect self-expressions in the material life. <\/p>\n

Trikaldrishti of Time is beginning vaguely to arrange itself, eg Richard’s arrival on the 29th, not as had been arranged on the 28th, his visit on the same day, & less clearly in the afternoon. But the mind has as yet no confidence in this action of the trikaldrishti. Moreover exact time is now seldom right; the former siddhi is still dormant. <\/p>\n

The day again was mostly passed in Kriti. Veda [II.] 27. <\/p>\n

 <\/p>\n

\n\tMar 31.<\/font> Tuesday. <\/p>\n

After a struggle the freer action of the higher vijnana has begun in preparation for its becoming the full action & absorbing all other activities into itself. A signal example of its minute action in tapas  <\/p>\n

\n

\n


\n424<\/i><\/p>\n

has been given in the action of a wasp which was guided to a narrow hole in the glass & out contrary to all probability, as it had to abandon five or six other natural lines of action to go direct to this exit. The aishwarya began with resistance & crooked movement (hvara) & ended in the straight & spontaneous action (riju). This is a sign of the course that will be followed with the tapas. As yet, however, the action of the higher vijnana is in the vijnana buddhi instead of being in the vijnana & on the vijnana buddhi; unless it is in the vijnana there cannot be the blaze predicted in the lipi for <\/p>\n

Tuesday.<\/p>\n

Opening
\nSortilege<\/i> <\/p>\n

(1)
\n\tएतत् तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च |<\/p>\n

\n\tमहाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ||<\/p>\n

The suggestion of worldly life in this sortilege having raised spiritual doubts, the solution was promised in a second sortilege <\/p>\n

(2)
\n\tसर्वात्मकं ब्रह्मोक्तं तदसत्, उपाध्यवच्छित्रचैतन्यस्य जीवस्य
\n\tसंसारित्वाव्दिरूध्दधर्मात्कांतययोगादित्यागादित्याशंक्च
\n\tविरुध्दधर्मत्वस्योपाधिनीबंधनत्वात्स्वभावैक्चे न किंचिदनुपपत्रमित्याह |   <\/p>\n

This justification leaving still some doubt as to the working justification, a complete & decisive justification was promised in the third sortilege <\/p>\n

(3)
\n\tयस्तु विज्ञानवान् भवति युक्तेन मनसा सदा |<\/p>\n

\n\tतस्येन्द्रियाणि वश्यानि सदश्र्वा इव सारथेः ||<\/p>\n

Therefore it is a vijnanamaya muktabhoga arranged in the ritam that is suggested. <\/p>\n

Strong opposition in the kriti. Struggle between old discour- agement & passivity & new tendency of even tapas. <\/p>\n

 <\/p>\n

\n\tApril 1. <\/font><\/p>\n

\n\tOpeninng Sortilege <\/span>तव तेअग्न अर्चयो महि व्राधंत
\n\tवाजिनः | ये पत्वभिः शफानां व्रजा भुरंत गोनामिषं स्तोतृभ्य आ भर | नवा नो अग्न
\n\tआ भर स्तोतृभ्यः सुक्षितीरिषः | उभेश्र्चंद्र  सर्पिषो दर्वी श्रीणीष आसनि
\n\t|| That is the movement of the pranic forces of tapas increasing must reach & become prakashamay & firmly established luminous  <\/p>\n

\n

\n


\n425<\/i> <\/p>\n

impulsions; both minds becoming one movement in Tapas. <\/p>\n

Very clear rupas are now manifest with some stability on a background or more rarely in the Akasha. The process of dis- engaging the crude rupa may be said to be on the point of com- pletion. Power works more constantly in the ordinary field of its activities, & vijnana seeks to extend itself to the direction of power. Here there are two movements, one seeking to guide the action without insisting on knowledge, because knowledge is now only knowledge of tendencies, and one seeking to know not only ten- dencies but eventualities & to guide the action towards & through the eventualities. As yet nothing clear has emerged. <\/p>\n

 <\/p>\n

\n\tApril 2.<\/font> <\/p>\n

Doubt as to R’s [Richard’s] theories which are assailing the mind, eg. theory of kama and ego as the seed of the world. Promise of a sortilege in reply. <\/p>\n

Sortilege. <\/p>\n

(1)मनसैवेदमाप्तव्यं
\n\tनेह नानास्ति किचंन |<\/p>\n

\n\tमृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ||<\/p>\n

 <\/p>\n

(2)
\n\tयतश्र्चोदेति सूर्यो अस्तं यत्र  च गच्छति |<\/p>\n

\n\tतं देवाः सर्वे अर्पितास्तदु नात्येति कश्र्चन |<\/p>\n

\n\tयदेवेह तदमुत्र यदमुत्र तदन्विह |<\/p>\n

\n\tमृत्योः etc<\/p>\n

Perfect Rupas (indistinguishable in appearance from reality, only in bhava) eg a bell, scent bottle are now again manifesting, but only for a fleeting fraction of a second. Telepathic drishti con- tinues to widen & become surer & surer in its better moments, but relapses back into confusion & false stress. The higher vijnana emerges from time to time out of the telepathic mind or behind it or above it. <\/p>\n

Rupa developed in the evening, according to prediction one or two forms of less crude rupa & even of dense. <\/p>\n

 <\/p>\n

\n\tApril 3.<\/font> <\/p>\n

The blaze of the vijnana only temporary on Tuesday became steadier & took possession of the knowledge in the form of the rev- elatory vijnana which has hitherto been veiled except in exceptional  <\/p>\n

\n

\n


\n426<\/i><\/p>\n

movements. For the most part this vijnana acts on the lower levels direct upon, in or close to the vijnanabuddhi. It has not yet taken firm possession of the trikaldrishti. <\/p>\n

Dense & developed rupa increasingly manifests but has not got hold on the akasha. The action of the tapas varies & is still exceed- ingly uncertain, but it has always a greater volume of effectiveness. Telepathy grows in power & efficiency. Sahitya has been for some time suspended. Utthapana was resumed, but without any advance. <\/p>\n

 <\/p>\n

\n\tApril 4.<\/font> Saturday.<\/p>\n

Opening sortilege<\/p>\n

\n\tवेद यस्त्रीणि विदथानि एषां देवानां जन्म सनुतरा च विप्रः |<\/p>\n

\n\tॠजु मर्तेषु वृजिना च पशयत्रभि चष्टे सूरो अर्य एवान् ||<\/p>\n

ie–When the soul is illumined & knows the three kinds of knowl- edge of these gods (ie Swar, Bhuvar, Bhur) & their eternal birth from the Divine Parapurusha, Surya of the vijnana, sees in mortals the straight & the crooked and illumines in his fulfilling power of upward movement their goings. This indicates a promise that the action shall before long be illumined & guided by the revelatory vijnana. In fact this has already begun this morning.<\/p>\n

\n\tSaturday
\n<\/i><\/font>was fixed in the lipi (on Tuesday) for the fulfilment of the movement begun on Tuesday. It has also been fixed in the thought for the beginning of a new period in the siddhi, when the Yoga is to be applied fully to life; for it is the fourth anniversary of my arrival in Pondicherry. <\/p>\n

Lipis<\/p>\n

\n\t1. <\/font>
\nThe faith of love.<\/i> <\/p>\n

\n\t2. <\/font>
\nThe faith . . destiny
\n<\/i>(yesterday) <\/p>\n

\n\t3. <\/font>
\nTuesday <\/i>(yesterday) <\/p>\n

\n\t4. <\/font>
\nThursday<\/i> <\/p>\n

\n\t5. <\/font>
\nEfficient telepathy <\/i>
\n(yesterday) <\/p>\n

\n\t6. <\/font>
\nDeath of the difficulty . . filled<\/i> with God
\n<\/i><\/font>(do) <\/p>\n

The whole difficulty of the knowledge is now the difficulty of manifesting the ritam in time with regard to the trikaldrishti, for the brihat & the satyam of the revelatory vijnana are established, even in the trikaldrishti; but because there is defect of the ritam, the siddhi slides back frequently to an inferior level where this knowledge can be obstructed.  <\/p>\n

\n

\n


\n427<\/i> <\/p>\n

\n\tLipis<\/i><\/font>26 <\/sup><\/p>\n

\n\t5. <\/font>Imagination
\n\t. . that is a form of desire<\/i> <\/p>\n

\n\t6. <\/font>
\nThe glory of the ideality<\/i> (is already manifested in the Thought & is extending itself to the trikaldrishti). <\/p>\n

\n\t7. <\/font>
\nExhaustion of the difficulty . . the fulfilment of the glory
\nof the ideality . . the glory of the lipi.<\/i> <\/p>\n

Owing to the efflorescence of the revelatory faculty, Agni & Soma, the Ananda & the Tapas are now taking united & harmonious possession of the mind; obstacles are taking their right place in the knowledge as means and managements for the accomplishment of the decreed end. The Ananda of obstacles & defeats is therefore now increasing & possible in perfection, because it is no longer a tamasic ananda bringing with it cessation of Tapas. Thus a development long ago insisted on & always obstructed is now being fulfilled, the view of the obstacle & defeat as a step towards victory & the ananda on that basis, not on the basis of tamasic
\n<\/i><\/font>submission (nati) in the idea that defeat is the will of God. The sortilege of March 30 is now fulfilled. Agni & Soma together have become <\/font>
\ndasushe mayas<\/i>. This involves the fulfilment of the sortilege of the 29th.
\n<\/font>Ni karma manyum durevasya shardhatah.<\/i> That of the 1st
\nApril<\/span> & today’s must follow. Only Tuesday’s still remains doubtful. <\/p>\n

Notable fulfilments of the aishwarya now occur, eg in regard to Home Rule & the increasing tendency to settle it by agreement between the two parties. <\/p>\n

Lipi– <\/p>\n

\n\t8. <\/font>
\nThe delight of the ideal responsibility
\n<\/i>(ie the renunci- ation of the personal responsibility of the ego & the acceptance of the universal responsibility of the Prakriti to fulfil the commands of the Ishwara) <\/p>\n

\n\t9. <\/font>
\nIt is still . . tonight
\n<\/i>(ie still resisted in the trikaldrishti tonight success) <\/p>\n

\n\t10. <\/font>
\nToday . . the illumination in the trikaldrishti.<\/i> <\/p>\n

It was perceived that the Ananda Brahman long increasing <\/p>\n

 <\/p>\n

\n\t26<\/sup> <\/font>
\n\tNumbered in sequence to the four lipis near the margin; those numbered 5 and 6
\nwere apparently not noticed.<\/font><\/i> <\/font>
\n\tEd. <\/font><\/i><\/p>\n

\n

\n


\n428<\/i><\/p>\n

upon the active consciousness would today find its permanent base and then continue to possess the whole akasha of the being. The process has actually begun both within & without. The general physical bhukti is also remanifesting with a firmer grip on the body. In both cases discomfort & pain are included in the Anandabodha which is mild & tepid, not chanda and not either saumya. Trikal- drishti is assuming the revelatory method, but the process is only at its commencement. <\/p>\n

 <\/p>\n

\n\tApril 5.<\/font> <\/p>\n

A strenuous & sustained attempt since yesterday evening to bring back by all the old devices the old nirananda. Hitherto there has been no success except in the external touches. The nearest ap- proach to success has been secured by the return to the old tapatya & struggle with adverse forces to bring about the Aishwarya; this is always attended by confusion of knowledge & then by nirananda, physical discomfort of the struggle in the mind and the failure leading to emotional pain & revolt. <\/p>\n

Sortileges– <\/p>\n

(1) Comme une partie de la famille .. <\/p>\n

(2)
\n\tइन्द्रमिन्दो वृषा विश…शत्रुमंति न विदंसि<\/p>\n

\n\t(3) <\/span>ग्रावाणेव तदिदर्थं जरेथे गृध्रेव वृक्षं
\n\tनिधिमंतमच्छा | ब्रह्माणेव विदथे उक्थशासा दूतेव हव्या जन्या पुरुत्रा ||<\/p>\n

(4)सोमापूषणा
\n\tजनना रयीणां जनना पृथिव्याः<\/p>\n

\n\tजातौ विश्र्वस्य भुवनस्य गोपौ देवा अकृण्वत्रमृतस्य नाभिम् ||<\/p>\n

ie Knowledge & Ananda, creators of the various possessions & felicities, creators of the purified heaven of mind are also to be creators of a purified & blissful body & become protectors of all that has been created in the being; the gods have made them the navel, central support, of the divine & immortal nature. For that it is necessary that the full abundance of Ananda (Indo vrisha) should be maintained in the system & the opposition should be regarded as belonging to the operations of the favouring Shakti. Then the Aswins are to enjoy the object pressing the Soma out of it like stones of the distilling, to hasten to enjoyment like kites to their nest, to take enjoyments & actions as delightful offerings to the gods & to do all this as soul powers expressing the thing desired  <\/p>\n

\n

\n


\n429<\/i> <\/p>\n

in the knowledge, not in the ignorance. The Aswins are the gods of vital Strength & Joy.<\/p>\n


\nVeridical Rupa<\/i> <\/p>\n

Rupa of the ear–(karna = Sruti); interpreted, Sruti, inspira- tional knowledge has to act so as to lead back the environmental nature to drishti in the trikaldrishti. This very soon began to be fulfilled. <\/p>\n

The Srauta vijnana is now combating the return of error & evolving the finality of the certain & decisive trikaldrishti. Mean- while the final purification & illumination of the tapas is being prepared. <\/p>\n

There was a perfectly vivid & unbroken continuity of single movement in several images of swapna-samadhi along with lifelike perfection of the scene. But fixity does not yet establish itself. <\/p>\n

 <\/p>\n

\n\tApril 6. <\/font><\/p>\n

There is an attempt to break the violently pronounced tamas of the body which has prevented all work recently. Today there was sahitya (Veda II. 28); yesterday some utthapana. But the tamas persists. There is also inactivity, for the most part, of vijnana, lipi & rupa; only the Aishwarya makes slow progress. <\/p>\n

Ananda Brahma is now an established element of the Brahma- bodha, but it is not perfectly manifest in the mortal object, only as something possessing & enjoying it so that grief, discomfort etc, while keeping their nature, are yet movements of Ananda. But the personal Anandamaya Purusha is only occasionally manifest. <\/p>\n

 <\/p>\n

\n\tApril 7. <\/font><\/p>\n

The Anandamaya Saguna becomes more & more immanent in all objects, & what is more difficult in all beings, to the con- scious vision. The vision of all movements of sensation as forms & vikaras of Ananda-Chit-Sat is now fixed, as also the comprehensive Ananda-Akasha in which all things move, & of actions as vikaras of Ananda-Tapas. <\/p>\n

Today also the Mahakali Tapas seems to have been perma- nently
\n\tfixed in the system free from all accompaniment of rajasic ego or of
\n\tstraining, unquiet, eagerness, in full harmony with the <\/p>\n

\n

\n


\n430<\/i><\/p>\n

first chatusthaya. Only faith in the destiny is needed to assure & complete the undisturbed entirety of the second chatusthaya. <\/p>\n

The third has been largely inhibited, except for its indirect action in the vijnanabuddhi, for the last few days, although great results have fixed themselves in the actuality even in the midst of this period of suspense, reserve & comparatively unprogressive balance. The issue now is as to the relations of the Maheshwari and Mahakali forces. The Maheshwari pratistha has to be covered over entirely by the Mahakali contents of the Mahasaraswati bhava & that again to inform itself with the colouring of the Mahalakshmi bhava (love, madhurya). All these results are preparing, but largely dosha<\/i><\/font>, in the avyakta. <\/p>\n

 <\/p>\n

\n\tApril 8th .. <\/font><\/p>\n

Dream this night, after a long struggle, recovered a sufficient coherence, not perfect, for two separate dreams, connected in purpose or thought but diverse in time & surroundings, were falsely linked and there was false adhyaropa of personal & present ego in the principal personage, but sufficient for the vijnana to work and disengage truth from error. There is a tendency also to recovered activity of coherent & thought-governed swapna-samadhi.<\/p>\n

Lipis<\/p>\n

\n\t1. <\/font>
\nSelf-existent trikaldrishti<\/i> <\/p>\n

\n\t2. <\/font>
\nDisengage the faith from its obstacles<\/i> <\/p>\n

\n\t3. <\/font>
\nAuthority of the lipi exaltation of the lipi<\/i> <\/p>\n

1. Telepathy is now self-existent; trikaldrishti is to become the same. This has now begun to be fulfilled in the telepathic parts of the trikaldrishti which are revealing everywhere their satyam, but not yet their ritam, for the latter is hampered by the false action of sense-mind in interpreting the vijnana as well as the telepathic perceptions. The self-existent vijnana trikaldrishti is also occurring at times, imperfect, but fairly consecutive. <\/p>\n

2. The mechanism & principles of working, the object of ap- parent retardations & relapses, deviations, errors, failures, are now becoming so apparent that the faith in the purposeful guidance of the Ishwara is on the point of being perfected. Faith in the ultimate fulfilment is only contradicted or held in suspense, (1) as to the  <\/p>\n

\n

\n


\n431<\/i> <\/p>\n

physical siddhi in times of great obscurity, (2) as to the destiny, at all times, except moments of strong force & enthusiastic sraddha. There is now restored faith in the perfect particular satyam of the telepathy & its imperfect ritam; the same is incipient with regard to the particular movements of the trikaldrishti where they are not challenged by doubt or corrective intimations of other possibil- ity in the mind. There is deficient faith in the effective particular aishwarya or in the general rapidity, though particular rapidity is admitted, as also relative rapidity except in the fourth & fifth chatusthayas.<\/p>\n

Lipi<\/p>\n

\n\t4. <\/font>Aishwarya. <\/i>5. astral . . astral
\n\t<\/i> (referring to a tendency to consider favourably the bases of European & Theosophical mysticism)<\/p>\n

\n\t5. <\/font>Exulting <\/i>(effective aishwarya) <\/p>\n

\n\t6. <\/font>Liberty <\/i>(now complete except in the body) <\/p>\n

\n\t7. <\/font>Exit insistent tapas
\n\t<\/i>(ie physically insistent with the stress of external desire). <\/p>\n

Physical Ananda (Kama), constantly combated & at last al- most entirely suspended, is now again attempting to reestablish its constant recurrence. Its intensity remains constant & has not to be rebuilt, in spite of lower touches, but its extension has been suspended & is not yet remanifested. For one day, at least, there was a practical suspension of all kamananda (maithuna) except, possibly, in obscurer or suppressed movements. <\/p>\n

Ritam of trikaldrishti is still successful[ly] resisted, although it is more frequent than it was when the forward movement was suspended. It is, however, progressively purifying itself of error. Aishwarya & ishita are also becoming more & more effective & exultantly effective, in accordance with the morning’s lipi; for the bar or prohibition against exultation is now withdrawn, because harsha of the lower mind (joy of fulfilled desire) is now being replaced by chanda saumyata of the anandamaya observation in the desireless sakshi. Formerly, will always created immediately a reactive opposition which brought about, and more often than not with either immediate or eventual effectuality, different or reverse movements. Now this principle of resistance is less frequent, less  <\/p>\n

\n

\n


\n432<\/i><\/p>\n

confident or not at all confident, tired and seldom eventually effec- tive except in the pure physical object or in things of the karma & even there its power is slowly but steadily waning. The triumphant immediate force with which it acted, is almost dead; when a ghost of it revives, it is almost immediately tired, & if it persists, persists with difficulty. <\/p>\n

The Anandamaya Lilamaya Saguna is now being established in the conscious observation of persons & objects, although the Anandamaya Saguna is the usual bodha & there is a tendency of relapse to the mere Jnanamaya Saguna, but this is comparatively rare. Anandamaya Saguna tends to be the assured level (sanu) of the Brahmadarshana from which there is a steady tendency to rise to the Lilamaya. Formerly the sense of the Lilamaya Krishna or Narayana used to blot out the Jiva and, also, it used to be isolated without the background & continent of the Sarva Brahman or the perva- sive content of the Sarva Ananta Jnana Brahman, it was divine Anandamaya personality concentrated in a single individual being. All the suspensions, relapses & retardations of the Brahmadarshana during the last few years have had for their object the removal of these & other defects and the development & harmonious unifi- cation of its various aspects, Saguna & Nirguna, Purusha-Prakriti, Ishwara-Shakti, Prajna-Hiranya-Virat, Sarva with Ananta, Sarva- Ananta with Jnana, Sarva-Ananta-Jnana with Ananda etc. The unification seems now to be approaching completion. <\/p>\n

The interpretation of the lipi is also now acquiring a firmer sureness and quickness & with this movement there keeps pace a growing authority of the lipi. All intimations of knowledge are now accepted not only in theory & faith but in practice & perception as satya, & both the tendency of the mind & its capacity for discover- ing the true source & nature of all suggestions is increasing. Only the primary error of estimation & its subsequent uncertainties have to be got rid of, in order firmly to base the ritam. <\/p>\n

 <\/p>\n

\n\tApril 9th <\/font>
\nThursday.<\/font><\/span> <\/p>\n

Tuesday & Thursday were fixed in the lipi as the dates of a definite result in the siddhi. Tuesday was fruitful openly only in the second chatusthaya, but this proved to be the starting-point  <\/p>\n

\n

\n


\n433<\/i> <\/p>\n

of a strong siddhi in the third. Today, the aishwarya-ishita-vashita show a strong perfection which amounts in its best movements, & these are frequent, to a control only checked by a slight ineffective resistance or rather passive inertia & unwillingness in the material world. This is marked in the lipi by the figure sixty. Originally the values of the siddhi of power used to be 1, 6 & 10. Afterwards the lipi showed 20, 30 & 40. At 40, which is now tending to be the normal pitch, there is an ordinary effectiveness, subject to variations of completeness & definiteness, attended by a constant, but not ul- timately successful resistance. At 60 the resistance is only initial and not maintained. At 80 the resistance will be only a memory of iner- tia. At 100 there will be a complete mastery. Moreover this power is not confined to the joint action of aishwarya-ishita, aishwarya vashita or vashita-ishita, but is attaching itself to their separate action as well. The old levels of efficiency & dull resistance still con- tinue to manifest, especially in massed actions & in the resistance of finalities, but even here their strength is much diminished. Instances of swift & decisive siddhi are accumulating rapidly eg the rapid denouement of the Army crisis, the non-resistance of the Unionists in East Fife, the relaxation of the Ulster difficulty, the growth of the idea of Federal Home Rule, the South African solution, events in Bengal, tendencies in Pondicherry etc. Even in physical things the power increases, eg the stoppage of the disordered pipe twice in two minutes after it had been running persistently for three or four days & was at the moment in a violent state of disorder. Exact fulfilment also is now approaching the point of establishment. <\/p>\n

Today the Lilamaya Purusha is manifesting itself in the Lila- maya Saguna as the normal perception; the other still remains as the lower or foundational level to which the pratibodha goes back when it is not samahita. <\/p>\n

Trikaldrishti of time, place & arrangement is now growing as self-existent knowledge, but exactness of minute, day, spot, pre- cise line, precise succession are still in an indeterminate condition or manifest as the less frequent rather than the more frequent circumstance of the vision. <\/p>\n

As a result of today’s & yesterday’s movement an incipient faith in the destiny is coming to be established, but it is still resisted  <\/p>\n

\n

\n


\n434<\/i><\/p>\n

by the sceptical intellect in Nature which demands more direct, decisive & personal proofs. These, it is intimated, will not long be wanting.<\/p>\n

Sortileges <\/p>\n

\n\t(1) <\/font>
\nObtenir le prestige par la victoire <\/i>(Kriti)<\/p>\n

\n(2) Vouloir<\/font> (exclusivement) la delivrance de ses vassaux. <\/i>ie of the inferior Devas but exclusively means simply to the exclusion of other ideas of justice, injustice, merit, demerit, good karma, bad karma. (Dharma & Kriti)<\/p>\n

\n(3) <\/font>
\nM. <\/i>reservait<\/font>
\nses forces essentielles pour l’unique but de
\nconquerir les plus hautes initiations. Maintenant il lui fallait se soustraire a ses magnanimes ambitions, vouloir etc.<\/i> <\/p>\n

Kamananda continues to recur, but has not yet recovered its old force. The nirananda unaccompanied by ananda still clings to a few touches of discomfort and some degrees of pain, but otherwise the liberty of the body from the dwandwa of pleasure & pain through their unity or companionship is now well established. <\/p>\n

 <\/p>\n

\n\tApril 10th.<\/font> <\/p>\n

Dream last night was triumphantly clear, rational & coherent & free from all present personality & present associations; the dreamer was entirely absent in person from the dream & confined to the most diminished role of the sakshi, viz an undefined sentience that watched, (not even a sentient person,) & was not even aware of itself at the time, but only remembered itself after the dream was over. On the other hand swapnasamadhi is back in the stage of obscure stability. <\/p>\n

\n\tToday Mahakali personality of Mahasaraswati with the Mahalaxmi colouring has manifested & the Maheshwari element has lost its conscious place in the personality & been reduced to a base of calm sentience seen physically as a pedestal of level consciousness from which the personality rises. Also the universal pure kama has re-manifested contradicted only in the fibres of external being with regard to a limited number of personalities. Thus the lipi 13 which has been constant recently but seemed unjustified by anything defi- nite in the current experience has been fully vindicated. It was being prepared dosha not ushasi. Now it is manifest, formed,
\n<\/font>ushasi.<\/i>  <\/p>\n

\n

\n


\n435<\/i> <\/p>\n

Relation with Mya<\/sup>
\n\t<\/font>at last defined in the spiritual & psychical experience. Mya<\/sup>
\n\t(Vayu)<\/span> liberated from his Kali formation. The result has been the manifestation of Vayu in the heart–the first Devata to personalise himself in the present consciousness. <\/p>\n

Tertiary dasya has suddenly been restored, first in its secondary phase, then in its tertiary fullness. <\/p>\n

The Lilamaya Narayana bhava has now been withdrawn; the Anandamaya Saguna Brahman is constant, with occasional mani- festations of the Lilamaya Krishna.<\/p>\n


\nLipi<\/i> <\/p>\n

\n\t1. <\/font>
\n\tFalsehood of the intellectuality–inert.
\n<\/i>(The inert denial is now being thrown away as convicted of falsehood & inutility) <\/p>\n

\n\t2. <\/font>
\nDescend <\/i>(the devatas, the Deva).<\/p>\n

3.    6. [<\/font>no notation<\/i>] <\/p>\n

\n\t4. <\/font>
\nSociety objectivise<\/i> <\/p>\n

\n\t5. <\/font>
\nIntensity of the ecstasy.<\/i> <\/p>\n

Farther Samadhi
\n\tresulted<\/i> in the remanifestation of almost all the past siddhi, and in one image clearness & a sufficiently long stability were at last combined.<\/p>\n

Samadhi<\/p>\n

1. A
\n\tvoice<\/i>. “One archeveque plus.” <\/p>\n

2. Symbolic image. A revolving disc, an arm coming out of it to seize Le Vaillant who, wading waist deep in mist, bends down as if to hide himself in the mist, without reaching it, and looks back at the arm. <\/p>\n

3. Chhaya of Tilak. <\/p>\n

Rupa, after several days’ quiescence, has been restored to its former activity & attempts to advance but does not yet advance beyond the point already reached. More samadhi with remanifes- tation of thought in the sushupta state of manas; the thought occurs consecutively above the sleeping manas in the vijnana (esha jagarti supteshu). <\/p>\n

Today the old murti of the Kali-Deva descended for a while into the bodily consciousness & also the old image of the Christ con- sciousness. Linga shariras & influences of Indra & Agni have also manifested & of the Aswins, the former in the mental rupadrishti.  <\/p>\n

\n

\n


\n436<\/i><\/p>\n

The trikaldrishti & effectiveness were today entirely ob- structed & the karmasiddhi suffered, as the result apparently of My’s liberation releasing his adverse tendencies from control & hesitation in the Nature & throwing them in the personality upon my mind. <\/p>\n

 <\/p>\n

\n\tApril 11th <\/font>
\nSaturday.<\/font><\/span> <\/p>\n

Dreams many & for the most part perfectly coherent; only the last two or three were affected by present personality & asso- ciations, but not by present images. The incidents & forms were real & coherent, & the incoherence existed only in the thought of the sakshi fixed by adhyaropa on the central images, rupa & karma were correct, nama only confused, eg the Salle de Lecture of Pondicherry adhyaropita on a small but efficient & nobly built library, the Baroda College or a place of education in the same locality, London, brother, sister etc being brought in & fixed on forms & places entirely different. There was also a tendency to run different dreams into each other. In Samadhi thought has become fluent, coherent & self-possessed above the sushupta mind, lipi is clear & frequent, writing or print struggles to be coherently legi- ble, forms & incidents are still in the stage of obstructed progress towards stability. <\/p>\n

The difficulty now is to harmonise the chanda action of the Ma- hakali personality with the luminous effectiveness of the vijnana, as it has been harmonised with the internal purity, liberty & bhukti. For the luminous & effective vijnana has hitherto been the privilege of Maheswari-Mahasaraswati, & the Mahakali bhava has been always accompanied by false action, false tejas, false knowledge due to eagerness, hope, desire & preference. The old association has revived in the environmental nature owing to the liberation of the asiddha vayavic forces in the surroundings.<\/p>\n


\nLipi<\/i><\/p>\n

\n\t1. <\/font>
\nIt is <\/i>
\n\tfinished—<\/i>ie the transitional movement of harmoni- sation between the first two & the third chatusthaya.<\/p>\n

\n\t2. <\/font>
\nTransit . . believe. It is still difficult to believe–<\/i>referring to the same movement. <\/p>\n

\n\t3. <\/font>
\nFoothold . . nothings
\n<\/i>ie– These old asiddhis are now  <\/p>\n

\n

\n


\n437<\/i> <\/p>\n

nothings; for even if they are given a strong foothold, they cannot keep it. <\/p>\n

\n\t4. <\/font>
\ntelepathy<\/i> <\/p>\n

The Narayana<\/i>-drishti, which had been withdrawn, is now established in the Sagunabodha and seeks to be confirmed. The Krishna-darshana is, in its turn, withdrawn. In the Darshana, however, Nara is prominent, Narayana in the background. <\/p>\n

As the vijnana began to remanifest & harmonise with the ugrata of the Mahakali bhava, the inimical forces made a violent attempt to bring back the nirananda & ashanti of the asiddha Kalibhava in the Prakriti; the attempt was partially successful in the outer layers of the personality & although rejected, returned. The harmony, therefore, of the first two chatusthayas has been tem- porarily disturbed, although not in the mass of the consciousness, but only on its outskirts. In fulfilment of 4 telepathy & telepathic trikaldrishti manifested with complete satyam & almost complete ritam for a while. The struggle continued till 2 in the afternoon. Samadhi still strives for perfection, with very slow success, but it is plunging into greater profundities of slumber.<\/p>\n


\nLipi.<\/i><\/p>\n

\n\t1. <\/font>
\nDo not accept the telepathy as trikaldrishti<\/i> <\/p>\n

\n\t2. <\/font>
\nLiberation <\/i>. . –ie from the posthumous action of the old dead Prakriti.<\/p>\n

\n\t3. <\/font>
\nSafe tapas <\/i>. . <\/p>\n

4. <\/font>
\nTonight.<\/i> <\/p>\n

The 3d<\/sup>
\nlipi<\/span> of<\/i> the group has been interpreted in Script as a .. direction to apply the fourfold Brahma-darshana to the things of life through the Sarvam Jnanam Brahma, & the systematic appli- cation has actually begun in the form of the brihat satya telepathy & trikaldrishti which was given in type this morning. But in this type the ritam is still hesitating & uncertain. Tapas which has been almost ineffective throughout yesterday & today, is once more ac- tive. It is the aim of the new personality to get rid of the gradual process, generalise the concentrated or even the involved & so ensure a triumphant rapidity; also to get rid of all the old ascetic conditions of Siddhi and Ananda. <\/p>\n

Even violent & prolonged pain as well as violent & prolonged discomfort are now capable of Ananda; but this siddhi has yet to be  <\/p>\n

\n

\n


\n438<\/i><\/p>\n

generalised. If generalised it will be the first effectuality of the phys- ical mukti. The other liberations are from the three tamasic doshas,
\n–weariness, sleep and physical depression; from the two rajasic, hunger & thirst, from the three cosmic, disease, death & physical limitation (eg gravitation etc). Of these only thirst is well advanced towards preparation of liberty, the others nearest being disease & physical depression which persist only from tamasic dhriti. Hunger has a less sure hold than in the average body. The rest are yet in full or almost full possession, except for the imperfect primary & secondary utthapana. <\/p>\n

At night the Mahakalibhava asserted entirely the liberation from want of harmony which had been manifested in the morning and veiled afterwards, but did not yet assert its positive harmony with the first & third chatusthayas at once. <\/p>\n

 <\/p>\n

\n\tApril 12th<\/font><\/p>\n

Dream was less free & less firmly coherent. To the rupa & samadhi the obstruction is still great & prevents a rapid & firm result. In the vijnana the siddhi has returned to the method of affirmation & no longer seeks to reject, but to rectify error. The result is not yet the complete ritam, but a progressive liberation from the habit of dwelling on the telepathic perception of tendency & taking its demand & power of self-fulfilment for the eventual act. In a certain sense this is a recoil to a less advanced stage than had been reached a few days ago and has been necessitated by the fresh forces liberated by the dissolution of the Vayuputra. <\/p>\n

Kamananda continues to recover its former frequency & hold on the system, but is still held back by the pranic deficiencies which result in exhaustion & roga. <\/p>\n

The Brahmadarshan fluctuates between the Krishna, Krishna Narayana, Narayana, Nara Narayana, Nara in Saguna Brahman & mere Saguna bhavas. The two former predominate in children, the young & the beautiful, the Narayana & Nara Narayana in others; the Nara & mere Saguna are survivals from former states of perception. The Nara comes whenever the mind concentrates on the ego in the object of perception.  <\/p>\n

\n

\n


\n439<\/i> <\/p>\n

Sortilege<\/p>\n

\n\tविश्र्वजिते धनजिते स्वर्जिते सत्राजिते नृजिते उर्वराजिते |<\/p>\n

\n\tअश्र्वजिते गोजिते अब्जिते भरेंद्राय सोमं यजताय हर्यतं ||<\/p>\n

\n\tसत्र= ब्रह्मन्. नृ= देव. उर्वरा= शक्ति.<\/p>\n

Ananda is to be given up into Indra’s hands for the action of the Lila(
\n\tयजताय)<\/p>\n

The sortilege of the 1st<\/sup>
\nApril<\/span> is now almost fulfilled, but for its completeness it wants the completeness of the indication of the 4th<\/sup>.
\n\tToday’s & that of Mar 31st<\/sup> go together.<\/p>\n


\nLipi<\/i> <\/p>\n

\n\t1<\/font>. <\/font>
\nOrganise the will. <\/i>
\n    2.
\nIt is the energy . . it is the terrestrial energy<\/i> <\/p>\n

In
\n\tobedience<\/i> to the lipi the Will acting as a terrestrial energy was exercised on numbers of different objects in succession,– be- tween 20 & 30. In all cases, except in a few in which a moving object passed out of range before the will could be effective, the movement willed took place without resistance or after greater or less resistance. All three forms, vashita, aishwarya, ishita were tried; at first there was a difference, ishita seeming the least effective of the three, vashita most effective against active resistance, aishwarya against the passive obstruction of tamasic nature; but eventually all seemed to be equalised. Once, notably, aishwarya effected three successive exact & immediate movements in two flying birds with more than the sixtyfold power, but ishita also produced a similar result as well as one against resistance of the 50 value. Vashita also manifested the 50\u00ba, but not a higher value; that, however, it has done on previous occasions. All these effectivities were in particular movements and there does not seem to be yet the same effect upon persistent tendencies, established powers, material objects etc. <\/p>\n

Kamananda today recovered something of its power of pro- longed intensity & tendency to perpetuate itself in the system. At the same time subjective ananda is resuming its old intensities and attempting finally to get rid of the faint prano-manasic impressions of ugliness, unattractiveness etc which prevent the full & sama delight and are relics in the consciousness of mortal jugupsa. Uni- versal prema & kama are also seeking final & confirmed possession of the consciousness in its parts of hridaya. The eka anandamaya Purusha also manifests in the Saguna Brahman with the ego as  <\/p>\n

\n

\n


\n440<\/i><\/p>\n

a circumstance in His possession of the individual body, but these things are not yet perfectly assured. Ananda of acute pain has again been tested with favourable results. <\/p>\n

 <\/p>\n

\n\tApril 13th ..<\/font> <\/p>\n

Last night & this morning were a period of arrested motion in which the enemy were allowed to attack the results achieved. Mahakalibhava and tertiary dasya of the body remained firm, but the first chatusthaya was touched with the external asamata, ashanti & even momentary duhkha. The Brahmadarshan wavers between the Anandamaya Purusha, Nara in the Anandamaya Sa- guna & the generalised Nara-Narayana. The sense of universal beauty has been successfully interrupted & denied in the Indriya, the face being as usual the fortress of the Asundara. There is also a continual driving down of the thought from the vijnana into the mind where it takes up the old forms of error. <\/p>\n

The reading of R’s [Richard’s] book “Les Dieux” has brought up the question of the Master & the Adesha, whether it is a God or God and the adesha an arbitrary impulsion or the voice of supreme Truth & Power. The faith is persistently attacked by suggestions which mask as friendly voices or are declared enemies. In answer there have come these sortileges. <\/p>\n

1.यस्तु
\n\t विज्ञानवान्विज्ञानसारथ्युपतो रथी विव्दानित्येतत् .|<\/p>\n

   युक्तमनाः
\n\tसमनस्कः स तत एव सदा शुचिः स तु तत्पदमान्पोति <\/p>\n

\n\t2. यस्मादात्पादादप्रच्युतः सन् भूयः पुनर्न जायते संसारे एंव मुनेर्विजानत
\n\tआत्मा भवति गौतम –<\/p>\n

 ie– The failures & variations of the mental impressions & ac- tions are due to imperfection of the vijnana, not imperfection of the Master who is the pure Vijnanavan Deva issuing from the Absolute.<\/p>\n

3.
\n\tयस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः |<\/p>\n

\n\t   
\n\tमृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ||<\/p>\n

The doubt not being satisfied, a more pointed & clear reply was promised in the third sortilege. It explains the origin of the difficulty. It is impossible for the Asamahita Ashanta-manusha (which R is) to know God by mere intellectuality or intellectual intuition. Only the pure vijnanamaya can do it; he does not insist on the God of  <\/p>\n

\n

\n


\n441<\/i> <\/p>\n

pity & sorrow or the necessity of continual rebirth. <\/p>\n

4.तं
\n\tदुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गहूरेष्ठं पुराणं |<\/p>\n

\n\tअध्यात्मयोगाधिगमेन देवं मत्वा हर्षशोकौ जहाति ||<\/p>\n

In answer to a doubt about the Ananda in the body <\/p>\n

5.
\n\tआनन्दाश्रममुद्रणालये आयसाक्षरैर्मुद्रयित्वा प्रकाशिता |<\/p>\n

therefore the long processes used have to be suffered so that it may be firmly imprinted on all the motions of the body before it is fully manifested. <\/p>\n

Subsequently, the Master of the Yoga manifested as the vi- jnanasarathyupeta Rathi vidvan, the Deva, whose manifestation depends on the manifestation of the Devi; it therefore awaited the firm manifestation of the Mahakali personality before basing permanently in the vijnana its own manifestation. This was in- dicated earlier in the day by the lipi, 10 changing in 11 without disappearing, thus 11<\/p>\n


\nRupa <\/i> symbolic <\/p>\n

In jagrat samadhi of an eye figured in jyoti changing into a sun, then into a chhayamaya eye (terrestrial vijnanamaya knowl- edge emerging out of pure vijnana-chakshu) at a little distance from which the sun manifested (the terrestrial organ of vijnana illumined by the divine truth, ritam jyoti), but both sun & eye were veiled by clouds of pale luminousness (vijnana diffused in unformed intuitive mentality), from which the eye again emerged. This symbolises the present movement in the siddhi. <\/p>\n

In the afternoon as predicted siddhi has returned. Narayana darshana is now unprecedentedly strong & spontaneously perva- sive; Ananda of battle & defeat are attempting to fix themselves in the Mahakali sense; Sundara & Asundara are coalescing in a qualified chidghana ahaituka ananda.<\/p>\n


\nSortilege<\/i> <\/p>\n

\n\tस्वर्गलोका यजमाना अमृतत्वममरणतां देवत्वं भजन्ते प्रान्पुवन्ति
\n\tतदेतदग्निविज्ञानं दिव्तीयेन वरेन  वृणे |<\/p>\n

In the samadhi coherence of writing & of speech as well as lipi is at last establishing itself; even a long coherent sentence has been manifested & read in a fairly deep state of samadhi. This siddhi has been prepared by the continuity of vangmaya thought in the sushupta swapna. The speech, however, is of the more sukshma  <\/p>\n

\n

\n


\n442<\/i><\/p>\n

kind & nearer to thought, not the entirely objective sthula shabda. <\/p>\n

Ananda of battle & defeat established firmly in its generality, no longer in type or particular instance. <\/p>\n

Strong & continued oppressive pain between the lungs & navel as of approaching death, continued for nearly an hour. Borne at first with passive ananda, it became at last nirananda & had to be expelled by a constant pressure of the Will accompanied by rapid breathing and swallowing of amrita in the saliva. Not the element of pain, but the element of discomfort overpowered the ananda for the reason that the element of pain appeals only to the body & the mind can accept or reject it easily; but the element of discomfort working direct on the prana & obstructing it troubles the mind in prana & dissociation is less easy. <\/p>\n

 <\/p>\n

\n\tApril 14. Tuesday<\/font> <\/p>\n

Power now is easily effective where the object is passive & not occupied by an opposite law of action; partially or ultimately effective where there is, to combat it, only an immediate intention or preoccupation (for it either changes or modifies the intention or acts when that is gone); slowly effective, & often after long continued failure, when there is, to combat it, a habit, trait of character or fixed & customary intention. It fails in immediate purpose when an active force works against it which is too strong & obstinate to be overpowered even after battle, because there is still in the nature the easygoing weakness of Mahasaraswati which is unwill- ing to face the necessity of ugrata & tapasya. It fails also as yet in changing easily fixed habits of working in the annamaya prakriti. The Ananda of battle has to be increased (this is the meaning of the lipi “battle” constantly given in the last few days) and the habit of physical weariness, lassitude & renunciation of effort eliminated. At the same time it is not the rajasic shakti which must dispel it, but the pure ugrapravritti of the trigunat\u00b4ta shakti. <\/p>\n

Last night, the symbol rupa was shown in bahirdarshi of a red sun changing into a rosy sun followed by a blue-green sun, ie the ugrapravritti of Mahakali developing love (Mahalakshmi) and pouring itself into beneficence governed by spiritual temperament and knowledge (the Sun is always vijnana). Afterwards the universal  <\/p>\n

\n

\n


\n443<\/i> <\/p>\n

prema settled itself in the system as a part of the temperament and the temper of doing all things as paropakara, even apparent injury being done for an ultimate good to the individual & the world. <\/p>\n

As the Ananda of defeat, of the asundara, of the ashiva is insisted on, there begins to be finally settled in the knowledge & mental consciousness a more luminous sense of the necessity & meaning of the adverse movements in the siddhi & the life. The whole environmental nature is therewith assuming a more perfect & all-pervading anandamaya nati to the Ishwara. Last night prayer, to which the nature has been long much opposed & then indifferent, was twice used to the Rudra-Vishnu as the helper & healer & yet the cause of the affliction. <\/p>\n

In the afternoon there was again trouble owing to the obstinate obstruction of the vijnana & the attempt of the unillumined pranic movements of knowledge in the environment to justify themselves without waiting for illumination. The process of conversion of all pranic movements into jyotirmaya movements (Agner bhrajante archayah) is covered & delayed by this obstruction; meanwhile the action of knowledge & power seems to be suspended or confused & fragmentary, as these elements of asiddhi are given free & continued play. It is true at the same time that deeper movements of trikal- drishti are being prepared & fragmentarily emerge, as tendencies reveal themselves which are frustrated at the moment but intended to be fulfilled in the future, sometimes the distant future. These movements, however, are at present either obscure or dhuminah not bhraja[n]tah. <\/p>\n

The Brahmadarshan has been interrupted in its higher parts in order, apparently, to extend the bodha of Narayana into the whole consciousness of the Nara instead of keeping it as a thing apart & containing & informing, but not identical with the Nara. In the descent there is a frequent relapse into the mere saguna. <\/p>\n

The whole consciousness has been driven down into the manas & prana, apparently in order that their more obscure movements may learn to become satyam, brihat & ritam no less in the Anna- maya & Pranamaya Purusha & Prakriti than in the Manomaya. It is promised that as a result of the apparent relapse a greater, firmer & vaster siddhi will emerge.<\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

12 MARCH \u00ad 14 APRIL 1914 Record of Yoga. March. April. 1914.   12th March 1914 Lipi (today first spontaneous & clear in long connected…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[40],"tags":[],"class_list":["post-1781","post","type-post","status-publish","format-standard","hentry","category-10-record-of-yoga","wpcat-40-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1781","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1781"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1781\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1781"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1781"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1781"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}