{"id":1800,"date":"2013-07-13T01:37:29","date_gmt":"2013-07-13T01:37:29","guid":{"rendered":"http:\/\/localhost\/?p=1800"},"modified":"2013-07-13T01:37:29","modified_gmt":"2013-07-13T01:37:29","slug":"38-22-aprilto-26-august-1915-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\/38-22-aprilto-26-august-1915-vol-10-record-of-yoga","title":{"rendered":"-38_22 APRILto 26 AUGUST 1915.htm"},"content":{"rendered":"
\n\n\n
\n

830<\/p>\n

\n


\n22 APRIL \u00ad 26 AUGUST 1915<\/font><\/b> <\/font><\/p>\n

 <\/p>\n

\n\t\t\tApril 22d<\/sup>(?)<\/span><\/font>1<\/font><\/sup> <\/p>\n

1. The vision (in Samadhi) of the Theosophical Path on the ta- ble, fulfilled next day. Suggestion of importance–fulfilled by solution of the Vedic Rishi-idea by example of Bodhi-sattwas in Japan. <\/p>\n

2. The waking drishti of the cigarette on the table. Suggestion of certain fulfilment by exceptional means. Found on floor. <\/p>\n

 <\/p>\n

\n\t\t\tApril 24th<\/sup><\/span><\/font>
\n\t\t\t<\/sup><\/p>\n

Anandam Brahma confirmed in its final generality. <\/p>\n

Renewal of the Anandas all contained together in the Suddha. <\/p>\n

Firm general definition of Karma. <\/p>\n

First entirely spontaneous & prolonged intensity of Vaidyuta (yesterday). <\/p>\n

 <\/p>\n

\n\t\t\tApril 25th<\/sup><\/span><\/font>
\n\t\t\t<\/sup><\/p>\n

Krishna Kali in all beings confirmed in its final generality–still obstructed in the animal. Afterwards extended to this field as well. <\/p>\n

Kamananda made persistent (predicted during the last few days) <\/p>\n

Telepathy justified in its general satyam and accepted–trikaldrishti in telepathy, but obstructed. <\/p>\n

Beginnings of final organisation of knowledge parts of the Vijnana. <\/p>\n

General prevalence of Aishwarya-Vashita, against resistance, after lapse of time. As yet, no general perfection in detail. The field is still limited. <\/p>\n

Other Anandas continue to grow. <\/p>\n

 <\/p>\n

\n\t\t\t1<\/font><\/sup>
\nThe question mark was put by Sri Aurobindo.–
\nEd.<\/i>  <\/font><\/p>\n

\n

\n


\n831<\/i> <\/p>\n

Rupa etc still strives to emerge into distinctness, stability & variety. <\/p>\n

Growth of the Kali permanence. <\/p>\n

The second chatusthaya increases in power. <\/p>\n

Tertiary dasya emphasised in action & thought. <\/p>\n

3.2<\/sup>
\nTelepathic<\/span> trikaldrishti of movements of the child in the oppo- site house. <\/p>\n

 <\/p>\n

\n\t\t\tApril 26th<\/sup><\/font> <\/sup><\/p>\n

Krishna-Kali now generalising itself at its lowest pitch. It alter- nates with the Anandam Brahma also at a low pitch, in the terms of the material Avidya. It is still as a rule more at the back of things than at the front. <\/p>\n

The organisation of the Knowledge by illumination proceeds. Lipi & Rupa are included. <\/p>\n

 <\/p>\n

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

1. Build desolated Europe into a city of God. <\/p>\n

2. Eyes in the splanchna. (the pranic sense). <\/p>\n

 <\/p>\n

\n\t\t\tApril 27–<\/font> <\/p>\n

Prakriti Purusha well established in the Ananda Brahman. <\/p>\n

Kamananda obstructed yesterday but not entirely discontinued in the body. Strong pressure for the Ananda from the Sukshma. Continuous under adverse circumstances. <\/p>\n

All the physical anandas have for the time being slackened in frequency. <\/p>\n

Organisation of vijnana continues against steady obstruction. <\/p>\n

Prolonged rupa-vishaya (crow flying about in sky), chhaya, but not merely image,–saprana image left in the ether. True rupa vishaya of insects & birds in the Akasha (Prana akasha) are now common, but not detailed. <\/p>\n

 <\/p>\n

\n\t\t\t2<\/sup> <\/font>
\n\t\t\tNumbering continued from 22(?) April.–Ed.<\/font><\/i>
\n\t\t\t<\/font> <\/p>\n

\n

\n


\n832<\/i><\/p>\n

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

The Krishna Kali as the all containing one (An. Br [Anantam or
\n<\/i><\/font>Anandam Brahma]) & everything as its expression in the terms of Purusha Prakriti. <\/p>\n

The Ishwara begins to take final possession. <\/p>\n

Truth continues to grow in the trikaldrishti telepathy, effectiv- ity in the power. Rupa advances, but is still seriously obstructed. <\/p>\n

 <\/p>\n

\n\t\t\tApril 30 <\/font><\/p>\n

Krishna Kali in all, but not in the intensity. <\/p>\n

An established sama-ananda in harmony with the ish, but not as yet with its full forceful activity. <\/p>\n

The harmonising with the unequal reactions of the more force- ful activity has begun\u2014<\/font>they are brought & taken up by the Ananda which has entered into them. <\/p>\n

 <\/p>\n

\n\t\t\tApril 30\u2014<\/font> <\/p>\n

Trikaldrishti has suddenly increased enormously in truth, but it has still its basis in the telepathy, and subject to the stress of error. <\/p>\n

 <\/p>\n

\n\t\t\tMay 1st<\/font><\/p>\n

The day is the close of one week of progress, steady and often rapid\u2014<\/font><\/p>\n

 <\/p>\n

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

Universal <\/font>
\nsamata <\/i>has been finally confirmed and the reactions of <\/font>
\nasamata <\/i>imposed from outside are now taken up by the Ananda. <\/p>\n

In the body there are still movements & reactions of discomfort & <\/font>
\nnirananda<\/i>, but these also are now being taken up. Even the pain of burning is pursued by the Ananda and generally accompanied by it. <\/font>
\nBhukti <\/i>is therefore on the point of accomplishment in generality. It remains to give it its destined intensity. <\/p>\n

The reactions contradicting titiksha, nati, udasinata thus per- sist & are being purposely brought forward in order to be trans- formed. They can no longer prevail in their own kind.  <\/p>\n

\n

\n


\n833<\/i><\/p>\n


\nShakti<\/i> <\/p>\n

There is also a generalisation of Shakti. Sraddha is now con- firmed except in the Karma where it still fluctuates and is environed by doubt. The doubt is no longer absolute.
\n<\/font>Kalyanasraddha
\n<\/i>has increased in the chitta. <\/p>\n

The growth of knowledge, Ananda Brahman & Krishna has firmly based the Samatachatusthaya. The growth of power, Krishna-Kali & Sraddha has prepared the final basis of the Shakti- chatusthaya; but the power is not yet sufficient to assure the full sraddha and <\/font>
\ndevibhava (daivi prakriti).<\/i> <\/p>\n

Dasya is tertiary, but not always of the full intensity of its third tertiary form. D3<\/sup> is established, but not D33<\/sup>, except as a frequent exception. <\/p>\n

 <\/p>\n

Brahman. <\/p>\n

The generality of Sarvam Brahma, replaced by Sarvam Anan- tam, is now replaced by Sarvam Anantam Jnanam with the Anan- dam subdued but present in all the three. It is now in course of being replaced by the Krishna-darshana in the Jnanam Anandam; the Narayana-Vishnu Bhava persists, but as a past habit. The intensity of the Krishna-Narayana is now taking its place. <\/p>\n

 <\/p>\n

Karma. <\/p>\n

Krishna-Kali bhava is growing to the point of the firm epiphany. Subjective kama is assured & the full subjective Ananda based on the Shuddha is present either in the subdued status or the intense movement. The oppositions of the subjective Vishaya- nirananda are being finally eliminated & exist only as external vibrations in the external mind. They are attended by the
\n<\/font>viparita<\/i> <\/p>\n

 <\/p>\n

Ananda. <\/p>\n

Karma yet awaits the full power. In intellectual (intuitive) work it is now only combated by the remnants of the physical resistance; but in all else it is still bound & to a certain extent afflicted. <\/p>\n

 <\/p>\n

Vijnana. <\/p>\n

All its parts, except Aishwarya-traya & Samadhi are in the hands of the Master, directly. The instrumental usurpation persists, but is no longer effective.  <\/p>\n

\n

\n


\n834<\/i><\/p>\n

Telepathy is now mahat, except in thought-vyapti & thought- prakamya. Satyam is established, but ritam is still imperfect. <\/p>\n

Trikaldrishti is now acquiring the satyam & has greatly im- proved in the ritam. The Chit-Tapas combination is beginning to prevail. <\/p>\n

Aishwarya-traya & Samadhi have to be liberated in this month & essentially in its first week. <\/p>\n

 <\/p>\n

Sharira <\/p>\n

All the physical Anandas are frequent & much more pro- longed than ever before, but not yet permanent in continuity, only permanent in recurrence.<\/p>\n

\n\t\t\tVaidyuta (<\/font>ahaituka<\/i>) now manifests frequently, physical Vishaya ahaituka
\n<\/i><\/font>less frequently, but sahaituka is well-established. <\/p>\n

Arogya grows in force, but has not yet expelled the habitual reactions. <\/p>\n

Utthapana is suspended, but increases subjectively. <\/p>\n

In Saundarya there is no appreciable advance. <\/p>\n

\n\t\t\t==<\/p>\n

The stress is now on Vijnana (especially trikaldrishti); it is growing in Aishwarya-traya and rupa. In the Sharira it is on Ananda & in a less degree on arogya; but it seeks to extend itself to the two deficient members. <\/p>\n

 <\/p>\n

Lipi <\/p>\n

\n\n\n
\n

\n\t\t\t\t\t\t1. Yeast of bliss <\/p>\n

\n\t\t\t\t\t\t2. Yeast of life <\/p>\n

\n\t\t\t\t\t\t3. Yeast of trikaldrishti<\/td>\n

\n

 <\/td>\n

\n

\n\t\t\t\t\t\tyeast, that is the inchoate ferment <\/td>\n<\/tr>\n<\/table><\/div>\n

4. pragmatic telepathy <\/p>\n

5. taste. <\/p>\n

6. glad of bliss\u2014<\/font> ie the system & all its environment consent- ing to the Ananda. This is now done <\/p>\n

7. glad of Ares  in the force & struggle harmonised with the Ananda. This is now undertaken. <\/p>\n

8. toil<\/p>\n

\n\t\t\t9. [<\/font>no notation<\/i>]  <\/p>\n

\n

\n


\n835<\/i> <\/p>\n

References <\/p>\n

1. enimvero . . certainly, but indeed . . enisus . . eniteo. (as an event) enitesco (as a habit)\u2014<\/font>enitor, enixe, enixus\u2014<\/font><\/p>\n

\n\t\t\t\u2014<\/font>connected with lipi 8. and indicating the struggle & lumi- nous emergence now transferred from the person to the environing Prakriti. <\/p>\n

\n\n\n
\n

\n\t\t\t\t\t\t2 eno\u2014<\/font><\/p>\n

 enodate. enodatio\u2014<\/font><\/td>\n

\n

 <\/td>\n

\n

\n\t\t\t\t\t\tconfirming (1) from another stand-point & throwing light on Vedic images in the hymns to the Aswins (Kaksh[ivan])
\n\t\t\t\t\t\tread yesterday & today.<\/td>\n<\/tr>\n<\/table><\/div>\n

\n\t\t\t==<\/p>\n

Lipi, rupa etc are now taking the pragmatic turn more decid- edly; but this is not yet extended to the telepathy. <\/p>\n

 <\/p>\n

\n\t\t\tMay 2d<\/sup><\/font><\/p>\n

In the morning a general reduction to the lowest terms, with the object of taking up the apparent contradictions & turning them to siddhi. <\/p>\n

\n\t\t\t==<\/p>\n

Aishwarya traya increases in force & produces more rapid & exact results in the field of exercise, but is still subject to the obstruction & contradiction. In the karma it is still weak <\/p>\n

\n\t\t\t==<\/p>\n

Trikaldrishti grows in mahattwa of the satyam ritam, chiefly in its telepathic basis <\/p>\n

\n\t\t\t==<\/p>\n

Lipi <\/p>\n

1. In the infinity youth; (not yet in the finite). <\/p>\n

The adverse movement continues throughout the day,\u2014<\/font>reac- tions which are not taken up by the Ananda, voices, thoughts, suggestions which are not taken up by the Ishwara nor proceed from him, absence normally of the Krishnadarshana replaced by the Saguna-Nirguna Brahman, impaired Ananda of the vishaya of sight, failing faith, absence of udasinata & nati etc. Trikaldrishti, aishwarya etc act, but are no longer dominant.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n836<\/i><\/p>\n

Evening <\/p>\n

The siddhi is now remanifesting, but with a residue of the Asiddhi. The main asiddhi is the reaction of Sushna Kayava, with the bhrista tavishi. <\/p>\n

 <\/p>\n

\n\t\t\tMay 3d<\/sup><\/font><\/p>\n

Lipi\u2014<\/font> 1. Yeast of love <\/p>\n

2. Yeast of difficulties  (general ferment of the opposi- tion still left opposing the progress). <\/p>\n

1. Universal Prema is now becoming fixed & spontaneous, ie not needing the aid of the mind’s attention to the object <\/p>\n

\n\t\t\t==<\/p>\n

The Rupa has been largely eclipsed for some time; it is now undergoing a fresh movement towards manifestation; but the ob- struction is not yet conquered. <\/p>\n

\n\t\t\t==<\/p>\n

After a long struggle the covering consciousness has once more been removed & the Krishna Kali once more occupies all manifest- ing freely in all often with the intensity & directly, or else with the disguise of the form & mentality. <\/p>\n

\n\t\t\t==<\/p>\n

Vijnana strives to perfect itself; but is still pursued by the error of stress. <\/p>\n

\n\t\t\t==<\/p>\n

Dream is once more coherent & better organised.<\/p>\n

\n\t\t\t==<\/font><\/p>\n

\n\t\t\tPerfect organisation of
\n<\/font>lipi<\/i>, thought &
\nsukshma vak <\/i>in jagrad antardrishta and swapnasamadhi. <\/p>\n

 <\/p>\n

\n\t\t\tMay 4th<\/sup><\/font> <\/p>\n

\n\t\t\tThe Kalikrishna darshana is now generalising itself more firmly. <\/p>\n

In the health, the struggle continues. One long persistent roga is now in the last stage of dying recurrences. Another that threatened to be chronic (the eyes) is being successfully attacked at its roots. Feverish exhaustion attempts to recur daily, but is expelled after a  <\/p>\n

\n

\n


\n837<\/i> <\/p>\n

short struggle; nevertheless it lingers in the environing akasha. Two only are still in the persistent stage of recurrence. <\/p>\n

 <\/p>\n

Reference <\/p>\n

     
\n\t\t\tसखायः सं सम्यंमिषं – स्तोमच्ञाग्नये – वर्षिष्ठाय
\n\t\t\tक्षितीनामूर्जो नप्त्रे सहस्वते |<\/span><\/p>\n

This is now beginning to manifest & attempting to generalise itself. <\/p>\n

\n\t\t\t==<\/p>\n

Organisation of the vijnana of knowledge proceeds. <\/p>\n

\n\t\t\t==<\/p>\n

The sense of the universe in myself and all energies & activities even the most adverse has been restored & is now constant. <\/p>\n

\n\t\t\t==<\/p>\n

Great extension of effective Vashita working in harmony with an almost perfect ritam of the telepathy & trikaldrishti. <\/p>\n

\n\t\t\t==<\/p>\n

Samadhi continues to organise itself. The things of the pranic & mental worlds are now distinguished, lipi & vak grow in co- herence & organisation, there is a beginning of free rupa in the antardrishta. <\/p>\n

\n\t\t\t==<\/p>\n

Exact fulfilment in aishwarya vashita is again becoming fre- quent, but the deflecting resistance & to some extent the entire obstruction have still a power which though much diminished struggles to remain. The Shakti is now being led to apply itself with determination to the karma. <\/p>\n

\n\t\t\t==<\/p>\n

The
\n\t\t\tसम्यक् ईष् <\/span> was first brought forward in the morning; it is now established in the action. The Agni is being developed
\n\t\t\tऊर्जो नप्ता सहस्वान् <\/span> <\/p>\n

\n\t\t\t==<\/p>\n

Rupa became active, but did not increase to the full point attained in the past.  <\/p>\n

\n

\n


\n838<\/i><\/p>\n

\nMay 5<\/font>\u2014<\/font> <\/p>\n

Rf. [Reference] Nulli visa cito decurrit tramite virgo\u2014<\/font> <\/p>\n

\n\t\t\t==<\/p>\n

There is no fresh advance, but only the yeast of what has been already accomplished combating the difficulties of farther progress. This difficulty of farther progress is a principle of retardation that has now to be destroyed as it is no longer useful for the purpose of [conservation].3<\/sup>
\nThe<\/span> shakti can now dispense with such aids. <\/p>\n

\n\t\t\t==<\/p>\n

The struggle over the unfinished parts of the vijnana continues. It has not advanced appreciably beyond yesterday’s limit, but is obviously preparing an advance. Meanwhile the sama Ananda etc are being strengthened. <\/p>\n

\n\t\t\t==<\/p>\n

Strong discomfort is being given & constantly met with the assumption of the discomfort by the ananda.. It is not as yet entirely transmuted. <\/p>\n

\n\t\t\t==<\/p>\n

Faith in the Karma fluctuates, but is normally much stronger than before. <\/p>\n

 <\/p>\n

\n\t\t\tMay 6\u2014 <\/font><\/p>\n

The Aishwarya-Vashita is less effective today, on the other hand the Trikaldrishti-telepathy increases. <\/p>\n

\n\t\t\t==<\/p>\n

Force of rupa increases, but slowly & against great obstruction. <\/p>\n

\n\t\t\t==<\/p>\n

Lipi <\/p>\n

Transitional character of opposition struggle  (ie it is becom- ing more & more defensive). <\/p>\n

\n\t\t\t==<\/p>\n

No definite advance during the day. <\/p>\n

\n\t\t\t==<\/p>\n

Samadhi advances in all respects, but not yet victoriously.<\/p>\n

 <\/p>\n

\n\t\t\t3<\/sup> <\/font>
\nMS <\/font> <\/i>conversation <\/font> <\/p>\n

\n

\n


\n839<\/i> <\/p>\n

\n\t\t\tMay 7.<\/font> <\/p>\n

The Krishna Darshana after going through several fluctuations has added to the darshana of the Continent & constituent which are now sufficiently fixed & that of the inhabitant which fluctuates the darshana of the identical (atmaivabhud bhutani). It is when the inhabitant, continent[,] constituent & identical unite that there is the full intensity. <\/p>\n

\n\t\t\t==<\/p>\n

Lipi. <\/p>\n

1. for yeast of bliss\u2014<\/font>(to confirm it entirely the samata is being tested) <\/p>\n

2. yeast of pain (this is now being given to generalise the raudrananda). <\/p>\n

3. for yeast of life. <\/p>\n

\n\t\t\t==<\/p>\n

Kamananda very intense for a time; now frequently recurrent, but usually subdued. The intensity, however, also recurs. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tMay 8th<\/sup><\/font><\/p>\n

The Siddhi is now restored in the Aishwarya, although not yet in entire force. <\/p>\n

\n\t\t\t==<\/p>\n

This time the disturbance of the Samata by the Asiddhi has been slight & quite inconsiderable. <\/p>\n

\n\t\t\t==<\/p>\n

The Trikaldrishti progresses always in spite of apparent set- backs. <\/p>\n

\n\t\t\t==<\/p>\n

Kamananda grows slowly in force, as also Samadhi. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tMay 9th<\/sup><\/font> <\/p>\n

The fluctuations of the Vijnana chatusthaya continue, espe- cially with regard to Aishwarya, rupa lipi and samadhi. This after- noon there is a general cloud of tamas.  <\/p>\n

\n

\n


\n840<\/i><\/p>\n

\nMay 10th<\/sup> <\/font><\/p>\n

A day of advance, but not of decisive advance. <\/p>\n

Telepathy has grown stronger & surer.<\/p>\n

\n\t\t\tTrikaldrishti is restored almost entirely,
\n<\/font>aishwaryatraya
\n<\/i>par- tially.. <\/p>\n

Rupa advances, but does not yet break the barrier to stability. <\/p>\n

Samadhi is depressed. <\/p>\n

\n\t\t\t==<\/p>\n

The work in process is chiefly a work of general basing. <\/p>\n

 <\/p>\n

\n\t\t\tMay 11th<\/sup><\/font><\/p>\n

\n\t\t\tभुवत्कण्वे वृषा द्युन्मी अहुतः क्रंददश्र्वो
\n\t\t\tगविष्टिषु –<\/span><\/p>\n

At first aishwarya traya depressed by the resistance, then it assumed for some time the upper hand compelling the result against direct resistance sometimes immediately & entirely, always at least partially in the end. This movement clearly reveals the fact that the physical Akasha-shakti is now on its defence maintaining its freedom with difficulty & no longer assured of its empire. <\/p>\n

 <\/p>\n

\n\t\t\tMay 12<\/font> <\/p>\n

Since yesterday the organisation of the Vijnana has become normalised, 1. in script, 2, in vangmaya thought, 3 in vani (today) 4. in perceptive thought. 5 in aishwarya traya. In the last two there is still positive defect, owing to the imperfection of the aishwarya which brings with it the struggle of the Will against the Akasha- Shakti and throws back on (4) the shadow of the excessive stress of will-thought. <\/p>\n

Aishwarya traya today is working more evenly, though with less precise force. Ishita is becoming more prominent. The shadow of personal will is steadily losing force of insistence & giving place to the Master-will. <\/p>\n

The personal relation with the Master manifests, not again to be suspended; it brings the madhura dasya, the delight in all things & the understanding of all experience & movements of event in the terms of the divine Will  <\/p>\n

\n

\n


\n841<\/i> <\/p>\n

Krishna darshana depressed & put in the background for the last two days but not suspended is once more general as the continent & as the all. It is only deficient as the Inhabitant. <\/p>\n

Rupa increases always in force, samadhi is depressed. <\/p>\n

Trikaldrishti gains always in ritam, thought-telepathy increases <\/p>\n

Kamananda depressed for the last two days, but not sus- pended, is again active & sometimes intense. <\/p>\n

 <\/p>\n

Afternoon <\/p>\n

Crude rupa in all forms presented both primary & secondary stability. <\/p>\n

Developed rupa increased stability to the remote or indirect vi- sion, but does not yet endure before the fixed gaze, except primarily in the type form of the reel. <\/p>\n

In this movement aishwarya ishita was throughout the agent.<\/p>\n

Krishnadarshana now embraces whole groups in a great & sometimes with the first intensity.. In the intensity it is not yet general. <\/p>\n

Primary utthapana is being enforced, but is still not entirely dominant.<\/p>\n

 <\/p>\n

Rf\u2014<\/font> <\/p>\n

\n\t\t\tपुर्विरस्य निष्षिधो मत्र्येषु पुरू वसूनि पृथिवी
\n\t\t\tविभर्ती |<\/span><\/p>\n

\n\t\t\tइन्द्राय द्यावो ओषधीरुतापो रयिं रक्षंति जीरयो वनानि
\n\t\t\t||<\/span><\/p>\n

The Rf in the morning to all the gods setting Agni to work ( ) in his activities has been fulfilled. <\/p>\n

The confusion of Knowledge Thought by Will Thought be- came very violent in the evening, but could not entirely annul even the decisive trikaldrishti; the telepathic maintained its satyam, but could not preserve the constant or always central use of its ritam. Subsequently, there was a reversion to the better harmony. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tMay <\/font>13th<\/sup><\/font><\/p>\n

Kamananda still active, with touches of intensity, sometimes in samadhi. <\/p>\n

In the morning perfect telepathy & trikaldrishti. Aishwarya- traya sometimes in full force, but usually baffled by the resistance.  <\/p>\n

\n

\n


\n842<\/i><\/p>\n

Gandhadrishti developing since yesterday was this morning full, varied, vivid & sthula. Rasadrishti also became active, but usually comes as a result or a part of gandha; not however always. It is sometimes associated with sparsha half-evolved from sukshma to sthula. Sparsha except in the old established touches is chiefly vivid sukshma. Shabda is infrequent & more sukshma than sthula. Darshana is poor and intermittent. <\/p>\n

Samadhi has not yet recovered its activity and coherence. <\/p>\n

Rupa is active, developed forms frequent, sometimes thickly frequent, but not stable.<\/p>\n

Manusha sparsha has been experienced indirectly, on the cigar held between the fingers, not on the body itself. <\/p>\n

Activity of the Rupa at night. At first free crude, akasha, & be- ginnings of free crude sadhara; also first stable dense & developed. Afterwards resistance brought in to spoil the forms. <\/p>\n

Aishwarya of rain successful. <\/p>\n

 <\/p>\n

\n\t\t\tMay 14th<\/sup><\/font><\/p>\n

The force of the aishwaryatraya is greatly increased. <\/p>\n

There is a movement towards the completion of the satyam in the vijnana. <\/p>\n

There is also an incipient movement of more complete ritam. <\/p>\n

The bhava in the Ishwara is entirely confirmed; it is now being perfected in the Balaram-Aniruddha type, preparatory to the Sri Krishna-Rudra (the Asura). <\/p>\n

The habit of relapse in the Krishnadarshana is being attacked. <\/p>\n

\n\t\t\t==<\/p>\n

Kamananda these two days has been constant with intermit- tences, but not continuous. This evening it has once more the tendency of continuity. <\/p>\n

Rupa improves always, but does not yet confirm stability except in the crude. <\/p>\n

Samadhi is beginning to reorganise itself. <\/p>\n

Gandha is varied, but not so frequent & rich as yesterday. Aswada is also obstructed, though occasionally it manifests.  <\/p>\n

\n

\n


\n843<\/i> <\/p>\n

Samadhi is partly reorganised. Vangmaya thought is thor- oughly established & continues in a stream even in the sushupta swapna, when memory, reason, mental attention are all absent. It was combined with lipi, perceptive thought & shabda (vak). <\/p>\n

At night organised samadhi. Continuity of drishya, primary frequent, sometimes incipient secondary. <\/p>\n

 <\/p>\n

\n\t\t\tMay 15 <\/font><\/p>\n

Organised samadhi in the morning. <\/p>\n

Kamananda seems now to be settled in the system, as a con- stantly recurrent experience throughout the day and a permanent tendency. The other Anandas are still intermittent. <\/p>\n

In the subjective Ahaituka is constant, Chidghana, frequent, Prema recurrent, Shuddha occasional. <\/p>\n

The whole Vijnanachatusthaya is now on a line of fixed progress towards perfection. Sharira & Karmachatusthaya alone remain. <\/p>\n

\n\t\t\t==<\/p>\n

In the later part of the day a reaction and suspension of the progress. <\/p>\n

 <\/p>\n

\n\t\t\tMay 16.<\/font> <\/p>\n

The reaction continues. Nothing is precisely lost except for a diminution of the Sraddha; but the forward impulse has ceased & in sharira & karma the adverse forces seem to be triumphant. <\/p>\n

Asamata of satyasatya which hitherto gave such acute trouble has disappeared. Asamata of siddhi asiddhi has revived and is the sole asamata remaining; but it is neither absorbing, nor violent. It is being rapidly killed. <\/p>\n

 <\/p>\n

\n\t\t\tMay 17<\/font> <\/p>\n

The reaction has deepened & injured without suspending the action of the Vijnana. The satyam is no longer perfect; the stress of suggestion & intellectual perception has revived. The Aishwarya traya acts less surely on the surroundings. Rupa is no longer active.  <\/p>\n

\n

\n


\n844<\/i><\/p>\n

This morning the satyam is recovering tone & the aishwarya traya recovering force. <\/p>\n

Krishnadarshana of a certain intensity is now general in spite of a constant effort in the Akasha Prakriti to pull it back to the mere Saguna Brahma or Narayanadarshana. <\/p>\n

The Ishwara is now manifest in the Vani & as the master of all the thought & action; the dasyam is becoming entirely com- plete & personal. As yet it is the Balarama-Aniruddha Bhava with Aniruddha prominent. <\/p>\n

Rupa revived, but not in full force. <\/p>\n

Kamananda in spite of adverse circumstances.<\/p>\n

Gandha frequent & varied. <\/p>\n

 <\/p>\n

\n\t\t\tMay 18<\/font>\u2014<\/font> <\/p>\n

Krishnadarshana seems to be invincibly established. <\/p>\n

There is a tendency to the full restoration of the action of the Siddhi. This is most evident in the Aishwarya-cum-trikaldrishti, & in the three subjective chatusthayas & in Krishna Kali. <\/p>\n

The new movement has not yet begun except in the first cha- tusthaya & the second & sixth where it is a completion and a preparation rather than an initiation. <\/p>\n

Vak, jagrat, manifests, but with difficulty. <\/p>\n

 <\/p>\n

\n\t\t\tMay 19th<\/sup><\/font><\/p>\n

All the subjective Anandas are confirmed, not in the intensity, but in their synthesis, from Suddha to subjective Kama. <\/p>\n

Udasinata, Nati, Titiksha are finally established in their unabridged completeness & synthesis. The positive bhoga of Asid- dhi is being enforced. This has been hitherto the one imperfection of the first chatusthaya & the point at which the Asamata always broke in. It was done chiefly through the impatience of Asatyam. That impatience is now killed. Without this basis the impatience of Asiddhi could not last. <\/p>\n

Krishna Darshana resists all attacks. <\/p>\n

Gandha continues, though less frequent. <\/p>\n

Physical samata and Ananda of pain & discomfort are also  <\/p>\n

\n

\n


\n845<\/i> <\/p>\n

being finally confirmed. Touches which formerly overcame the Titiksha, are now anandamaya. <\/p>\n

Kamananda continues intermittently against oppression. <\/p>\n

The other siddhis are obstructed in act, but none actually abridged in fact. <\/p>\n

The relation of the Dasya grows constantly in force. <\/p>\n

The Sraddha is attempting to override its difficulties. <\/p>\n

Vijnana is considerably obstructed and the movement towards the ritam seems temporarily to have receded and lost part of its force. <\/p>\n

Rupa & Samadhi are comparatively ineffective <\/p>\n

Karma & Sharira fluctuate. <\/p>\n

Krishna-Kali is preparing its finality. <\/p>\n

The sense of the Self everywhere & all energies as the Self’s is returning to activity. <\/p>\n

\n\t\t\t==<\/p>\n

On the whole the Suddhi, Mukti, Bhukti are nearing final completion & the purely subjective siddhi. Only in the subjective- objective siddhi the victory is still delayed & in the objective the adverse forces still hold most of the ground except in the physical Ananda, where victory is now assured. <\/p>\n

 <\/p>\n

\n\t\t\tMay 20<\/font> <\/p>\n

Dasyam is now becoming all-pervading and intense <\/p>\n

Sraddha Bhagavati is almost complete; sraddha swashaktyam is still deficient. The sraddha bhagavati is hampered by the inability to have complete confidence in the Vani; all vanis are now being taken up by the Ishwara. <\/p>\n

\n\t\t\t==<\/p>\n

The siddhi has now to take a new turn. Basing itself on the complete Dasya, Sraddha & Ananda it has to acquire intensity in all that is possessed, sureness in the Vijnana, rapidity in the Sharira & Karma. The Seven Affirmations have to be finally completed & then the two that remain. <\/p>\n

The state of these Affirmations may again be stated: <\/p>\n

1. The universal sense of the Anandamaya Lilamaya Krishna  <\/p>\n

\n

\n


\n846<\/i><\/p>\n

in the Brahmadrishti has become the continent of the conscious activity in knowledge & is becoming the continent of the conscious activity in Will. <\/p>\n

2. Affirmation has almost entirely replaced rejection & denial, but not entirely. <\/p>\n

3. Brihat of the satyam is affirmed as the basis of the develop- ment of the ritam, but is not yet free from attack <\/p>\n

4. Ananda is now entirely confirmed as the base, free & joyous Tapas is in course of being established and in a less degree free & joyous Prakasha as the special instruments. <\/p>\n

\n\t\t\t\u2014<\/font><\/p>\n

5. The Personality of Krishna is present in the consciousness governing all the activities, but sometimes there comes the veil of the Prakriti. <\/p>\n

6. Dasya of Madhura & tertiary dasya confirmed entirely, but not yet in full intensity. <\/p>\n

7. Acceptance of bhoga as a slave & instrument of the Lover only now entirely & finally accomplished. Intensity has yet to be given. <\/p>\n

\n\t\t\t==<\/p>\n

8. Siddhi on the basis of the largeness in the five worlds is prepared, but not yet accomplished <\/p>\n

9. Time, Space & Circumstance still appear as determinative, not yet as instrumental factors. <\/p>\n

\n\t\t\t==<\/p>\n

Intensity is now being brought into the Suddha-Chidghana- Ahaituka-Prema Ananda and prepared in the Madhura Dasya which is becoming Saumya-Raudra. For the present the Saumya predominates, with the Raudra as a background. In the Sraddha there is greater intensity (answering to yesterday’s lipi, “en- thusiastic faith”) but not yet certainty in the Karma and Vi- jnana. <\/p>\n

\n\t\t\t==<\/p>\n

To the tratak the moving clouds of the pranic akasha are visible, sometimes a star, living specks, birds or insects. <\/p>\n

There is the old struggle between the decisive vijnana & the per- ception of actual possibilities; but the consciousness still dwells in  <\/p>\n

\n

\n


\n847<\/i> <\/p>\n

the triloka. Vijnana & Ananda occupy it or are in the background,\u2014<\/font>they are not yet the habitation,
\n<\/font>kshaya<\/i>. <\/p>\n

Aishwarya continues to fluctuate, sometimes triumphant, sometimes resisted successfully in moving objects; in stationary objects (prani, not sthavara) resisted usually with success. In inanimate objects there is now often success of the aishwarya….. Resistance is almost invariable, but often it is rapidly overcome <\/p>\n

\n\t\t\t==<\/p>\n

Kamananda is once more dominant. <\/p>\n

\n\t\t\t==<\/p>\n

Reference\u2014<\/font> <\/p>\n

Purification . . rectification . . acquittal of debts . . re- taliation. <\/p>\n

\n\t\t\t==<\/p>\n

At night foiled attack on the samananda. <\/p>\n

\n\t\t\t==<\/p>\n

Movement towards the intensity of the madhura dasya accom- panied with a stronger sense of the Ishwara not as Mechanist, but as Natha & Bhokta. <\/p>\n

 <\/p>\n

\n\t\t\tMay 21st<\/sup><\/font><\/p>\n

Rf  1. The haven must be reached.<\/p>\n

2. Not soon is God’s delight in us completed, nor with one life we end. Termless in us are our spirits seated and termless joy intend. <\/p>\n

3. The heavens of the Three have beings bright (Sarva- lokadrishti) <\/p>\n

\n\t\t\t==<\/p>\n

The subjective Ananda has made a sudden stride forward towards great intensity in all its parts. <\/p>\n

The vangmaya has now risen from the effective-adequate to the illuminative & inspirational substance & form. This was preceded by a slow movement of the transformation of unharmonised satyam to harmonised ritam, which as a result of the rise has become rapid. The perceptive thought is becoming luminous & vijnanamaya in the vijnana instead of vijnanamaya in the manas.  <\/p>\n

\n

\n


\n848<\/i><\/p>\n

Aishwaryavashita has also become much more forceful. Ishita tends to the same force, but is not yet so decisive. <\/p>\n

Rupa-samadhi are still obstructed in their attempt to progress. <\/p>\n

\n\t\t\t==<\/p>\n

In aishwarya immediate decisive effects almost without resis- tance are now frequent; effect against resistance is more common in the ishita. <\/p>\n

Trikaldrishti is following the same rapid forward movement. Decisive trikaldrishti, once more active, is aiming at exactness of place, time, circumstance. <\/p>\n

 <\/p>\n

Lipi <\/p>\n

1) 15 . . 25 (ie 1915 \u00ad 1925 for the external purification & rectification). <\/p>\n

2) solarithm (a new mathematical figure) <\/p>\n

3) perfect disponibility of the lipi <\/p>\n

The Aishwarya-Vashita is almost all-victorious this morning upon things in motion; only the insufficiency of the Ishita gives a hold to the resistance. Things in station feel the force, but resist successfully the exact fulfilment. <\/p>\n

Where there is fixed intention with rapid movement, the Power does not as yet prevail. Fixed tendency, generally, is still an imper- fectly mastered obstacle. <\/p>\n

\n\t\t\t==<\/p>\n

Rupa & samadhi are again active; the first in the crude with an imperfect deliverance of the form & a difficulty of the quadruped form, but with a greater hold on the akasha; the second imper- fectly organised in rupa & vishaya, fluctuating in lipi, but perfect in thought, vangmaya & perceptive. <\/p>\n

 <\/p>\n

Samadhi <\/p>\n

1. Conversation. “in emergency”. (political. IO [India Office] & India) <\/p>\n

2. “At such a distance we find that we can do nothing” and a figure in dhoti. <\/p>\n

3. a conversation in French on a gnomic Greek poet, perfect in form although derivative in substance, indicating fresh discoveries of lost Greek poets. (N.B. The discovery of Bhasa’s plays was foreseen  <\/p>\n

\n

\n


\n849<\/i> <\/p>\n

a year or two before it happened. Saumilla’s have also been promised). <\/p>\n

\n\t\t\t==<\/p>\n

The force of Tapas on the Roga increases. Chronic false cough has been expelled. The eruptional tendency is almost eliminated. Assimilation imperfection still resists as also the functional de- fect. <\/p>\n

The resistance of living things in station is now overcome. Success is more usual than failure and exact fulfilment is frequent and striking. There are also now cases of immediate triumph over fixed intention in rapid movement. <\/p>\n

It remains to give full intensity & universality to the power of the Tapas, raising it all round to the 80\u00ba, so that the resistance may disappear and Time, Place & Circumstance become instrumental instead of determinative. It is to this result that the siddhi now turns. <\/p>\n

\n\t\t\t==<\/p>\n

Effective tapas has to be imposed on the body & on the life (karma). Siddhi is effected in the first two chatusthayas & in the sixth & in three parts of the general (seventh) chatusthaya, & in the subjective half of the fifth, so far as is possible without dominance of the Tapas-Prakasha in the fourth & effective half of the fifth. In the third the successful & victorious march of the siddhi in all its four (five) members is now assured. Sharira & Karma-Kama remain. <\/p>\n

\n\t\t\t==<\/p>\n

The Siddhi at night showed signs of resuming the stability of the dense & developed; but the movement was not carried forward. <\/p>\n

 <\/p>\n

\n\t\t\tMay 22d<\/sup><\/font> <\/sup><\/p>\n

In swapnasamadhi successive scenes coherently connected to- gether, but in themselves fleeting, though absolutely perfect. In jagrat antardrishta a scene of the manasa loka, (affective), coherent, well designed, but dim. <\/p>\n

The vak of the thought maintains the level it had acquired and yet prepares a more ample & varied form. That it does this without  <\/p>\n

\n

\n


\n850<\/i><\/p>\n

sinking into a more backward state, is a sign that the old rhythm of [ ]4<\/sup>
\nprogress<\/span> & relapse is passing away; a movement anandamaya anarvan is beginning <\/p>\n

The Tapas is less in possession this morning; its directions are more often refused or, when obeyed, usually more imperfectly. The trikaldrishti is more confused by the will-thought<\/p>\n

Krishnadarshana has for some time drawn back into a fuller Ananda Brahma Saguna-Nirguna with the Narayan & Vishnu bhavas contained & the Lilamaya without the all-pervading expressed Krishna Nama in the rupa. <\/p>\n

The violent attack of the old Asiddhi has failed after produc- ing a few fugitive vibrations,
\n\t\t\t\u2014<\/font>an effigies of incipient asamata & non-vijnana. <\/p>\n

The struggle between Kamananda and its obstruction is now becoming constant. <\/p>\n

\n\t\t\t==<\/p>\n

Decisive trikaldrishti, independent of telepathy, increases in force, frequency & certainty; but it works in the midst of a mass of telepathies acting in the manas which tend indeed more & more to reveal their satyam of tendency or actual possibility, but continue to throw a shadow of confusion on the trikaldrishti. The Knowledge is still farther confused by the anrita will-thought, which is a stressed perception of tendency or actual possibility in the physical or sub- conscious that does not manifest in event, although it sometimes manifests in conscious tendency. <\/p>\n

Knowledge & Tapas are this morning acting again in the manas & not in the vijnana; therefore there is no general ritam; only a ritam disengaging itself with difficulty from the brihat of the unregulated mental satyam. This constitutes a relapse. <\/p>\n

\n\t\t\t==<\/p>\n

The vibrations of asamata of asiddhi continue & amount to a breaking in on the siddhi of the fourth chatusthaya. As usual, there was a false security that this lapse would not again happen. There is also a shadow of the asamata of asatya.<\/p>\n

\n\t\t\t==<\/font><\/p>\n

 <\/p>\n

\n\t\t\t4<\/sup> <\/font>
\nMS <\/font> <\/i>of <\/font> <\/p>\n

\n

\n


\n851<\/i> <\/p>\n

KrishnaKali Darshana is once more intense and more all- pervading than it was hitherto. There is an obstacle to the intensity of the darshana in the bird form and a general obstruction to the pervasiveness of the greater intensity & even a shadow of obstruction lingering about the intensity attained. <\/p>\n

\n\t\t\t==<\/p>\n

After a long struggle lasting till 3.30 pm the siddhi has again been resumed, but the vijnana has not yet been entirely recovered in all the movements, nor the complete Ananda in the manas. The delight of the vishayas has remained firm throughout in all its parts. It is the ananda of the physical Manas in asiddhi that has failed. <\/p>\n

The intensity of the Ananda is, however, insufficient in a certain thin layer of vishaya sensation chiefly felt in the taste of insipid food, of vulgar & insipid faces, of coarse & discordant sound etc. <\/p>\n

\n\t\t\t==<\/p>\n

Samadhi has been afflicted by incoherencies of vishaya etc without losing what it had gained. What has not yet been gained, is being made prominent. <\/p>\n

\n\t\t\t==<\/p>\n

The Krishna-Kali-Darshana after a period of higher intensity has fallen back again into a lower degree of the Saguna-Nirguna dominated by Vishnu-Narayana with the Ananda in the back- ground. The Asiddhi is still powerful.. Suddha & Prema Ananda have also become depressed, though not denied. <\/p>\n

\n\t\t\t==<\/p>\n

The Shuddha Prema is now being restored independently of the Krishna-Darshana. <\/p>\n

\n\t\t\t==<\/p>\n

Continuance of entire asamata in the evening including re- jection of nati. Resumed suspension of the progress of the siddhi. <\/p>\n

The degree of the raudra up to which pain can be made subject to titiksha and converted into Ananda has immensely risen & is being rapidly & constantly heightened. <\/p>\n

\n\t\t\t==<\/p>\n

There is a reinforcement of the roga which had almost been eliminated, but as yet its materialisation is insignificant in force and extent.  <\/p>\n

\n

\n


\n852<\/i><\/p>\n

None of the physical siddhis is yet decisively victorious in any of its parts. <\/p>\n

\n\t\t\t==<\/p>\n

The confusions & ill-results of the lapse continued even into the night. The refusal of the Jiva to participate in the effort of the Siddhi prevented the movement towards resumption of siddhi from taking definite shape. [Ritam]5<\/sup> was challenged even in the script and vangmaya thought & therefore all confidence refused to any form of thought or knowledge. Samadhi at night was barren. All thoughts & suggestions from whatever source or through whatever instrument were contradictory & confused; the reconciling ritam was excluded in obedience to the asraddha. <\/p>\n

\n\t\t\t==<\/p>\n

The result of these movements in an increased siddhi cannot be apparent till the morrow. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

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

The siddhi is being remanifested, but with a successiveness which makes it appear like rapid rebuilding. The intensity of the dasya & the sraddha have not, however, been restored. In most movements the power of the siddhi emerges increased in range or intensity or in both. <\/p>\n

The Aishwarya-Vashita has not yet the general force to which it temporarily rose, but it produces very often rapid effects in detail of a temporary or sometimes a final decisiveness, while its power of prolonged pressure has not decreased & that of the ishita has increased. <\/p>\n

The unalloyed Ananda of defeat has not yet been restored. <\/p>\n

The distinction is now being clearly drawn of trikaldrishtis certain of [themselves],6<\/sup>
\nformed<\/span> in the nature of knowledge & in- fallibly fulfilled and drishtis hesitating or else insisting & assuming a spurious certainty, formed in the nature of twilit & obscure force, dual, balanced or pursued by their opposites, representing a clash of forces & often or usually baffled of their result. The former are<\/p>\n

 <\/p>\n

\n\t\t\t5<\/font><\/sup> MS Anrita <\/font><\/p>\n

\n\t\t\t6<\/font><\/sup> MS itself <\/font> <\/p>\n

\n

\n


\n853<\/i> <\/p>\n

growing in frequency. There is also an intermediate drishti, in which the certain emerges out of the uncertain, the pure trikaldrishti out of the telepathic, but without the clear luminosity of the spontaneous sureness. <\/p>\n

There is a pressure of movement towards the harmony of knowledge & force (Prakasha-Tapas), but it is as yet vague & ill defined, a large & obscure fluctuation & inchoate formation. <\/p>\n

\n\t\t\t==<\/p>\n

During the afternoon a confusion of Asiddhi without yester- day’s violences. The Ananda of defeat has not been restored and the attempt of the system to replace it by indifference or akriya udasinata in defeat is being constantly thwarted. <\/p>\n

The relation with the Ishwara has also not been restored. The script, vani, thought are no longer regarded as entirely in his possession; full dasya sometimes returns, but with a reserve, & is then again disturbed. Sraddha is absent, except when the vijnana is in play. <\/p>\n

 <\/p>\n

\n\t\t\tMay 24.<\/font> <\/p>\n

Samadhi failed to preserve the incipient organisation already realised. There was, however, a movement to remanifest the lost stability of rupa & continuity of active drishya, but the continuity achieved was only of the manasic drishta and the stability had no sufficient hold on the akasha. <\/p>\n

\n\t\t\t==<\/p>\n

The siddhi is now restored with a more direct presence of the Ishwara in the thought and script and a more intimate prabhutwa in the dasya by the diminution of the role and insistence of the instrumental ganas. Only the intensity of the Sraddha is lowered by the exclusion of the hasty tapasic element in the enthusiastic faith. The faith is now deficient in enthusiasm & entirety, because it is deficient in certainty. <\/p>\n

\n\t\t\t==<\/p>\n

The Krishnadarshan is now full of the Saguna Brahman with the contents of the Trinity & often descends into the Saguna  <\/p>\n

\n

\n


\n854<\/i><\/p>\n

Brahman. At other times it rises to the KrishnaKali. Usually it is divided between the two. <\/p>\n

\n\t\t\t==<\/p>\n

Sraddha has not yet been restored. <\/p>\n

Trikaldrishti works with some fullness, but not sufficient cer- titude. Tapas is temporarily depressed in order to give more scope for the <\/font>
\nudasina prakasha<\/i>. <\/p>\n

\n\t\t\t==<\/p>\n

There is no decisive forward movement anywhere else. <\/p>\n

Sahitya has been recommenced.<\/p>\n

\n\t\t\t==<\/p>\n

Samananda of siddhi asiddhi is still infirm in the prana. <\/p>\n

 <\/p>\n

\n\t\t\tMay 25th<\/sup><\/font> <\/sup><\/p>\n

There is today greater strength of the Sama Ananda & the Asraddha is less aggressive. <\/p>\n

Aishwarya is stronger in exact movement of things in station, less powerful over things in motion. The general effectivity is still depressed. Satyam of telepathy always increases in largeness. <\/p>\n

Trikaldrishti is becoming more & more accurate in general fact and even in perception of general order of circumstance, but is much astray in time & place & therefore in exact order of circumstance. <\/p>\n

Rupa grows always behind the veil rather than in front of it and slowly against a still prevailing obstruction. <\/p>\n

Samadhi is gradually reestablishing continuity of active drishya. <\/p>\n

\n\t\t\t==<\/p>\n

Sparsha is now beginning to be sthula in other directions than in the falling of water drops on the body etc, but it is a very sukshma sthula. It is chiefly as indicated often in the lipi on the lips that it makes itself felt. <\/p>\n

Gandha persists, but more sparely & sparsely than at first <\/p>\n

Rasa is infrequent & seldom decided.<\/p>\n

Chakshusha in the habitual forms of the Akasha. <\/p>\n

Sravana is the most backward. <\/p>\n

\n\t\t\t==<\/p>\n

A reaction in which the tapasic powers that helped the siddhi  <\/p>\n

\n

\n


\n855<\/i> <\/p>\n

are thrown out from the centre and appear in the environment as confused suggestions & will-forces that no longer command the light. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tMay 26th<\/sup><\/font> <\/p>\n

The Siddhi is now in a period of transitional reaction. <\/p>\n

\n\t\t\t==<\/p>\n

Frequent coherent conversations in the Samadhi; better organ- isation of rupa; incipient organisation of lipi. <\/p>\n

\n\t\t\t==<\/p>\n

Satyam brihat very pronounced; resumed action of ritam in the satyam. <\/p>\n

\n\t\t\t==<\/p>\n

In the evening attempt of the sukshma vak to manifest more freely & fully <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tMay 27th<\/sup><\/font><\/p>\n

\n\t\t\tAttempted movement towards the complete satyam-ritam of the trikaldrishti, broken down by a fresh reaction. <\/p>\n

Aishwarya depressed. <\/p>\n

Kamananda persists, but is slight & broken during the last two or three days. <\/p>\n

\n\t\t\t==<\/p>\n

The chief movement has been the emergence of the fixed Ma- hakali temperament with fixity in the struggle and yuddhalipsa and the rejection of the tamasic Mahasaraswati temperament which draws back from apparently useless struggle & desires either an easy progress or acquiescence in an imposed immobility. <\/p>\n

\n\t\t\t\u2014<\/font><\/p>\n

 <\/p>\n

\n\t\t\tMay 28th <\/sup><\/font><\/p>\n

Reemergence of the siddhi. Trikaldrishti & Tapas now act com- bined, but the trikaldrishti is surer than the Tapas. There is also a growing combination of the telepathic and the decisive trikaldrishti. None of these movements are yet perfect.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n856<\/i><\/p>\n

Kamananda shows a tendency to recover force. <\/p>\n

\n\t\t\t==<\/p>\n

The Ishwara is still obscured. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tMay 29th<\/sup><\/font><\/p>\n

\n\t\t\tThe Siddhi is now restored in all but the Aishwarya-traya & the Rupa-Samadhi. <\/p>\n

\n\t\t\t==<\/p>\n

Among the Vishayas gandha alone persists & gandharasa. The others have fallen back to a lower degree <\/p>\n

 <\/p>\n

\n\t\t\tMay 30th<\/sup><\/font><\/p>\n

The Krishna-darshana is reestablished in its first intensity; the difficulty of the unbeautiful face concealing the Sarva-sundara is conquered in fact, though it attempts to return & does recur as a reminiscent experience. The second intensity is now more frequent and more secure as founded on a firmer foundation of the first intensity.<\/p>\n

\n\n\n\n\n\n\n
\n

Preliminary\u2014<\/font><\/td>\n

Krishna <\/font>
\nsensed <\/i>behind the disguise <\/td>\n<\/tr>\n
\n

1st
\nintensity<\/span>\u2014<\/font><\/td>\n

Krishna <\/font>
\nseen <\/i>behind the human mask.<\/td>\n<\/tr>\n
\n

2d<\/sup><\/td>\n

Krishna seen in the human being<\/td>\n<\/tr>\n
\n

3d<\/sup><\/td>\n

The human being seen in Krishna <\/td>\n<\/tr>\n
\n

Consummation. <\/td>\n

The human being = Krishna. <\/td>\n<\/tr>\n<\/table><\/div>\n

The same rule holds with all things and beings <\/p>\n

\n\t\t\t\u2014<\/font><\/p>\n

The samata holds against all things except complete asraddha of the Karma; it then becomes udasinata on the surface as soon as it has recovered from the positive depression. <\/p>\n

\n\t\t\t==<\/p>\n

In the second chatusthaya sraddha and consequently ishwara- bhava & attahasya are still subject the first to depression, the second to rejection from the front and non-emergence. The last two indeed are seldom present. <\/p>\n

\n\t\t\t==<\/p>\n

Vijnana improves in trikaldrishti, but is there subject to violent return of the falsifying will-thought due to baffled Tapas.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n857<\/i> <\/p>\n

Rupasamadhi goes through a constant process of construction, demolition, reconstruction or manifestation, repression & gradual remanifestation. <\/p>\n

\n\t\t\t==<\/p>\n

Kamananda is now daily recurrent, but its intensity & conti- nuity fluctuate. The other Sharira Anandas are intermittent. <\/p>\n

Arogya grows slowly, but is not manifest in the two deficient points (teeth and the central function). <\/p>\n

Utthapana & Saundarya are depressed or repressed. <\/p>\n

\n\t\t\t==<\/p>\n

The Krishnadarshan now varies between all intensities of itself and even all stages. Sometimes it lapses into the ordinary vision with the Brahman behind it. <\/p>\n

The Dwaya consciousness which has long re-usurped this mind was again removed this morning, but still hangs about the mental- ity. <\/p>\n

Aiswarya traya manifests sometimes, but is usually ineffective. <\/p>\n

\n\t\t\t==<\/p>\n

The rupa-samadhi attempts to progress, but as yet without any decisive success.<\/p>\n

\n\t\t\t==<\/p>\n

Gandha is now frequent & spontaneous. Sparsha is limited to the habitual touches, but capable of a surprising intensity & long after-effect in the contact. <\/p>\n

 <\/p>\n

\n\t\t\tMay 31st<\/sup><\/font><\/p>\n

Another strong effort to organise swapna-samadhi by bringing coherence into vak, lipi, thought, successive rupa and connecting them together. A partial success. <\/p>\n

\n\t\t\t==<\/p>\n

The struggle is again over the vijnana. Aishwarya & trikal- drishti fluctuate, sometimes combining, sometimes acting against each other and at others both sinking into entire imbecility broken only by detailed & isolated successes. <\/p>\n

\n\t\t\t==<\/p>\n

The movements of thought occasionally move all in the vijnana  <\/p>\n

\n

\n


\n858<\/i><\/p>\n

or are vijnanamaya, but this is followed immediately by a collapse. <\/p>\n

\n\t\t\t==<\/p>\n

Physical touches of asamata persist. <\/p>\n

\n\t\t\t==<\/p>\n

Lapse of the Krishnadarshana; attempt to enforce the darshana of the Trinity, the Brahman or the mere Nara. <\/p>\n

\n\t\t\t==<\/p>\n

Repetition of the movements of the crises with Knowledge & Ananda combating & seizing on the disturbances, obscurities and painful reactions. The success of the movement has not been complete. <\/p>\n

\n\t\t\t==<\/p>\n

Trikaldrishti is telepathic, mental & non-luminous; it has a satyam which attempts & often succeeds in a non-luminous ar- rangement of the ritam. <\/p>\n

\n\t\t\t==<\/p>\n

Satyam of vijnana is well-established and does not fail dur- ing the asiddhi. It is the brihat ritam that fails & so much so as sometimes entirely to disaggregate even the particular ritam. <\/p>\n

\n\t\t\t==<\/p>\n

Exact trikaldrishti of time (by the watch or in the order of other measuring circumstances) has begun definitely yesterday and is continued today. <\/p>\n

 <\/p>\n

\n\t\t\tJune 1st<\/sup><\/font><\/p>\n


\nSamata<\/i> <\/p>\n

The hope or idea expressed on the 1st<\/sup>
\nMay<\/span> has had to be .. modified. Asamata is still capable of returning in its own kind; the tendency to turn it into Ananda is not yet victorious, although it prevailed till almost the end of May. In the body the growth of the bhukti continues without any sensible reaction.<\/p>\n

 <\/p>\n

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

The same condition of things continues. Sraddha in karma came for a time only to be destroyed again. There is again a certain doubt even about full Yoga-siddhi. Devibhava is deficient, because of deficient power and sraddha.  <\/p>\n

\n

\n


\n859<\/i> <\/p>\n

Brahman <\/p>\n

Full Krishnadarshana came, but is now subject to reactions of all the old bhavas.<\/p>\n


\nKarma<\/i> <\/p>\n

Little has been altered. Krishna Kali remains, but is hampered by insufficiency of sraddha, power and general Krishnadarshana.<\/p>\n


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

Satyam is well-established even in trikaldrishti. Ritam began to be brihat, but has been thrown back. <\/p>\n

Telepathy of thought is still deficient. <\/p>\n

Aishwarya-Traya & Samadhi after a rapid movement are again hampered & successfully confined.<\/p>\n


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

Stronger in the first two members; but vaidyuta is infrequent <\/p>\n

\n\t\t\t==<\/p>\n

Today sravana became acute & distinct, but only in one or two sounds. Gandha persists & a subtle rasa. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tJune 2d<\/sup><\/font><\/p>\n

Dasya has attained an extraordinary completeness in the ter- tiary form. Along with the dasya is the restoration of the perfect samata. But the Mahakali bhava (Singhabahini) is diminished and not always present. Nevertheless it is more normal now than the others. <\/p>\n

\n\t\t\t==<\/p>\n

KrishnaKali is now almost absolute. <\/p>\n

\n\t\t\t==<\/p>\n

The physical Anandas (sahaituka) continue to gain in force & normality. The ahaituka anandas are once more frequently recur- rent. Raudra today is very frequent & prolonged. Sahaituka raudra is especially growing in force, intensity and above all normality. <\/p>\n

\n\t\t\t==<\/p>\n

The Will has once more abandoned the tapasic insistence on rapidity and immediate results.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n860<\/i><\/p>\n

Ananda of defeat & failure is restored; sraddha in karma is still depressed and partly withheld. <\/p>\n

\n\t\t\t==<\/p>\n

The lipi “intensity of delight” often repeated recently is now being fulfilled.<\/p>\n

\n\t\t\t==<\/p>\n

Gandha seems well-established; sravana (vak) is attempting to normalise itself. <\/p>\n

\n\t\t\t==<\/p>\n

Samadhi is again organising itself (swapna). <\/p>\n

Emergence of the sukshma vak in various degrees of evolu- tion, half-involved, evolved; half-audible; audible but unintelligible; intelligible in part, the rest to the mind; intelligible to the hearing. <\/p>\n

 <\/p>\n

\n\t\t\tJune 3.<\/font> <\/p>\n

Rf. <\/p>\n

1. Therefore saith the Lord concerning the prophets that make my people err, that bite with their teeth and cry, Peace. <\/p>\n

2. Shall I count them pure with the wicked balances and the bag of deceitful weights? <\/p>\n

\n\t\t\t==<\/p>\n

Instances of exact fulfilment even by things in station are be- coming suddenly very frequent, but the resistance is concentrated and obstinate. It is exceptional to have the 80\u00ba force or anything approaching to it. <\/p>\n

The general power of the Aishwarya has increased. <\/p>\n

Trikaldrishti of time continues to occur, but there is a wavering sometimes between possible general appreciations of time, some- times of the exact minute or a falling short by a minute or two, eg. 11.22 (the right time) & 11.23 (a possibility), 11.35 instead of 11.341<\/sup>\/2<\/sub> (right time) or 11.27 instead of 11.34.<\/p>\n

\n\t\t\t==<\/p>\n

After the morning reaction of the Asiddhi. First two cha- tusthayas attacked & momentarily touched. Sraddha farther shaken especially in Saundaryam & Utthapana of the Sharira and consequently in Karmachatusthaya.  <\/p>\n

\n

\n


\n861<\/i> <\/p>\n

Ananda remains firm & all the 2d<\/sup>
\n[chatusthaya]<\/span> except sraddha <\/p>\n

Satyam of trikaldrishti etc without ritam, except isolated or fragmentary movements. Vijnana obstructed. <\/p>\n

Today asiddhi in the hair and progressive denudation. <\/p>\n

Sharira is at [present]7<\/sup>
\nobstructed<\/span> & attacked. Karma likewise. <\/p>\n

\n\t\t\t==<\/font><\/p>\n

\n\t\t\tAttempt to fix the
\n<\/font>sraddha swashaktyam<\/i> <\/p>\n

 <\/p>\n

\n\t\t\tJune 4.<\/font> <\/p>\n

The state of obstruction continues; but it contains only a slight amount of disruption. <\/p>\n

Lipi. <\/p>\n

1. Today\u2014<\/font>finality <\/p>\n

2. finality of the delight <\/p>\n

3. totality of the delight <\/p>\n

\n\t\t\t==<\/p>\n

Vaidyuta is again manifesting itself spontaneously. <\/p>\n

\n\t\t\t==<\/p>\n

The sense of the universe = self is growing in force and perma- nence, although strongly besieged by the dwaya consciousness. All energies are now felt to be in oneself. <\/p>\n

Along with this realisation comes the Ishwarabhava and atta- hasya. The hasya is also manifesting itself. The sense of the tran- scendent Krishna maintains the dasya. <\/p>\n

\n\t\t\t==<\/p>\n

The Aishwarya is again active and powerful. <\/p>\n

\n\t\t\t==<\/p>\n

There is sraddha, but not immediate or particular, only of general and final result. There is still doubt as to the karma of the life.<\/p>\n

\n\t\t\t==<\/p>\n

Krishnadarshana is once more general.<\/p>\n

\n\t\t\t==<\/font><\/p>\n

 <\/p>\n

\n\t\t\t7<\/sup> <\/font>
\nMS <\/font> <\/i>presented <\/font> <\/p>\n

\n

\n


\n862<\/i><\/p>\n

Extreme intensity and sthulatwa of sukshma rasa (bitter). Other tastes, eg lemon, are less well defined in the sthula, though in themselves quite distinct. <\/p>\n

 <\/p>\n

\n\t\t\tJune 5.<\/font> <\/p>\n

A day of no appreciable advance or recoil. The Krishna- darshana is attempting to fix itself & eliminate its denial by the less complete bhavas. <\/p>\n

The denial of Arogya is still dominant in certain points and affects others where it was supposed to have been done with & expelled practically, if not in seed. <\/p>\n

A proof of Tapas-shakti in Kriti<\/p>\n

 <\/p>\n

\n\t\t\tJune 6. <\/font><\/p>\n

The Krishnadarshan progresses greatly in fixity of its general presence, but is not yet free from temporary denial. There is, how- ever, in essence no farther obstacle to the Darshanas; the obstacle is only a tamasic dhriti habit in the memory. <\/p>\n

\n\t\t\t==<\/p>\n

The first chatusthaya resists successfully the attempts at dis- ruption, which are now losing all force; the second increases in Ishwarabhava & Yuddhalipsa. Sraddha is still deficient <\/p>\n

\n\t\t\t==<\/p>\n

Vijnana is obstinately resisted, especially in Trikaldrishti, Aish- warya & Samadhi. These sometimes fall back entirely, sometimes manifest a sudden completeness always just short of perfection. The struggle is over (1) perfection; (2) constant action; (3) organisation. Separately each element is there in something like perfection; they cannot be securely put together the moment they are combined, a furious assault of the disruptive forces scatters them again and a fragmentary action takes place. <\/p>\n

\n\t\t\t==<\/p>\n

Sharira makes no definite progress. Daily recurrence of Ka- mananda is moving towards all day recurrence and a sort of in- cipient continuity; but this is not yet accomplished. Arogya is strongly combated. Saundarya recedes rather than advances. There  <\/p>\n

\n

\n


\n863<\/i> <\/p>\n

is no progress of utthapana; the little that had been made is sus- pended. <\/p>\n

\n\t\t\t==<\/p>\n

In Karma KrishnaKali stands, although the first is not yet se- curely centralised; Karma Kama move forward or otherwise with the Vijnana. <\/p>\n

\n\t\t\t==<\/p>\n

Four assertions <\/p>\n

1. Vijnana organised and in constant action within June\u2014<\/font> perfection perfectly organised afterwards <\/p>\n

2. Sharira delivered & made sure to faith in all its members within June <\/p>\n

3. Life begins to be developed under control of Ishwara <\/p>\n

4. The seeds of these things to be laid down now within a few minutes. <\/p>\n

\n\t\t\t==<\/p>\n

The last assertion fulfilled. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tJune 7\u2014<\/font><\/font> <\/p>\n

Krishnadarshana remains constant even when the other bhavas (the Three, the Four etc) seem to occupy the whole front; they are superficial and cannot blot out the Lilamaya even when they seem to exclude him from the organised object. <\/p>\n

\n\t\t\t==<\/p>\n

Samadhi this morning (swapna) crept forward one step to- wards greater hold of the thing sensed on the akasha. <\/p>\n

For a moment Samata was broken; afterwards the movements of the old crises repeated themselves mechanically without produc- ing asamata. <\/p>\n

\n\t\t\t==<\/p>\n

Crisis continual throughout the afternoon. Samata suffered, but only in the prana of the physical being with an occasional reaction in its mind. Towards evening promise of the foundation of the first assertion made yesterday. <\/p>\n

\n\t\t\t==<\/p>\n

The vangmaya and script firmly established in their constant  <\/p>\n

\n

\n


\n864<\/i><\/p>\n

(not incessant[)] action;8<\/sup>
\nanandamaya,<\/span> vijnanamaya, with the in- evitable style in the vak of the thought, possessed by the Ishwara even when an instrumental or interceptive devata comes to the front. The vani also established, anandamaya. <\/p>\n

The other instruments of the Vijnana are being prepared for their finality of right & constant action. <\/p>\n

\n\t\t\t==<\/p>\n

Perfect action of vangmaya thought organised along with other instruments (not perfect) in swapnasamadhi & antardrishta, whether jagrat-swapna, swapna or sushupta-swapna. <\/p>\n

\n\t\t\t==<\/p>\n

Stability of rupa increases & variety increases in the swapna- samadhi. <\/p>\n

 <\/p>\n

\n\t\t\tJune 8th<\/sup><\/font><\/p>\n

Vijnana continues to progress. <\/p>\n

\n\t\t\t==<\/p>\n

Intelligibility, authority & stability of the lipi make consider- able progress. <\/p>\n

\n\t\t\t==<\/p>\n

Action of certainty in the trikaldrishti is increasing. <\/p>\n

\n\t\t\t==<\/p>\n

Lipi, “rapid ideality in telepathy” in the swapna,\u2014<\/font> fulfilled in the progress of the siddhi. <\/p>\n

\n\t\t\t==<\/p>\n

Intense Krishnadarshana is becoming more firmly general. <\/p>\n

\n\t\t\t==<\/p>\n

Afternoon <\/p>\n

A firm use of accurate and active telepathy, not yet entirely full nor entirely ritam, of vijnanamaya rita perception and of incipient positive and certain Trikaldrishti is now added to the action of vijnana which is meant to be constant. The trikaldrishti is not merely telepathic, but often pure vision. This movement however is not yet luminous, & in the whole knowledge, except in jnana, there is only at best a subdued light.<\/p>\n

 <\/p>\n

\n\t\t\t8<\/sup> <\/font>
\nMS <\/font> <\/i>(not incessant action);<\/font>  <\/p>\n

\n

\n


\n865<\/i> <\/p>\n

Krishnadarshana is again general although still sometimes obstructed, but successfully only in regard to certain classes of animals. <\/p>\n

\n\t\t\t==<\/p>\n

Ref. <\/p>\n

Like long lost knowledge speeding back <\/p>\n

In sudden swelling flights she fills my mind <\/p>\n

With bliss intoxicant, <\/p>\n

Lipi\u2014<\/font><\/p>\n


\nexhaustive lipi.<\/i> <\/p>\n

\n\t\t\t==<\/p>\n

Some progress of trikaldrishti & tapas [attempted],9<\/sup> but marred afterwards by the irruption of the will-thought, destroying the ritam and adversely affecting the samata. For a time the trikaldrishti was admirable. <\/p>\n

 <\/p>\n

\n\t\t\tJune 9th<\/sup><\/font><\/p>\n

Krishnadarshana rose to generality (with one defect), in hu- man beings, of the third intensity, then collapsed, then reasserted itself. <\/p>\n

\n\t\t\t==<\/p>\n

The movement of the vijnana continues. <\/p>\n

The trikaldrishti is attempting a greater wideness of the satyam ritam; aishwarya a stronger and more firmly & generally effective movement. <\/p>\n

\n\t\t\t==<\/p>\n

Lipi\u2014<\/font> <\/p>\n

\n\t\t\t1. <\/font>
\nperfect ideality of the trikaldrishti.
\n<\/i>movement towards fulfilment <\/p>\n

\n\t\t\t2. <\/font>
\nresurgence of life.<\/i> <\/p>\n

\n\t\t\t3. <\/font>
\nbrilliant blaze.<\/i>         fulfilled <\/p>\n

\n\t\t\t4. <\/font>
\noceanic drishti<\/i>         in course of fulfilment <\/p>\n

\n\t\t\t==<\/font><\/p>\n

 <\/p>\n

\n\t\t\t9<\/sup> <\/font>
\nMS <\/font> <\/i>attended<\/font>  <\/font><\/p>\n

\n

\n


\n866<\/i><\/p>\n

Strong
\nthreat<\/font> against the kriti . . a general adverse wave against the kriti. <\/p>\n

\n\t\t\t==<\/p>\n

Instances of “exhaustive lipi”.<\/p>\n

\n\t\t\t==<\/p>\n

Krishnadarshana in the third intensity is now perfectly gen- eralised with regard to the human being; the defect in regard to animals is being remedied. <\/p>\n

\n\t\t\t==<\/p>\n

Satyam of the trikaldrishti manifests with something of the ritam. <\/p>\n

\n\t\t\t==<\/p>\n

Attempt to bring forward the primary utthapana (61<\/sup>\/2<\/sub>
\nhours; <\/span>not continuous, but in three
\n\t\t\tportions of 31<\/sup>\/2,<\/sub> 11<\/sup>\/2, <\/sub>
\n\t\t\t11<\/sup>\/2<\/sub>
\nwith<\/span> intervals of 1 hour and 11<\/sup>\/2<\/sub>
\nhours).<\/span> Process of turning physical strain into electric ananda, raudra and force. <\/p>\n

\n\t\t\t==<\/p>\n

 <\/p>\n

\n\t\t\tJune 10th<\/sup><\/font><\/p>\n

Satyam of trikaldrishti and telepathy combining; ritam is yet very imperfect. <\/p>\n

Satyam of Tapas is trying to establish itself. <\/p>\n

There is also an attempt of Jagrat samadhi to evolve again & break out from behind the curtain. Samadhi perception of sukshma sparsha (a bird hitting against a tower) is one of the elements. <\/p>\n

\n\t\t\t==<\/p>\n

Reaction in the afternoon, throwing back Krishnadarshana into the unfixed and fluid state ranging from non-vision or veiled vision to the third intensity. <\/p>\n

The Vijnana generally was attacked by the intellectuality <\/p>\n

Nevertheless its progress still continues,
\n\t\t\t\u2014<\/font>a progress of inchoate preparation rather than of decisive results. <\/p>\n

\n\t\t\t==<\/p>\n

Farther development of taste (sukshma rasa) predicted yester- day in the lipi. <\/p>\n

\n\t\t\t==<\/p>\n

Abhyasa of primary utthapana, 3 hours, 1 hour, 3 hours, 11<\/sup>\/2<\/sub>  <\/p>\n

\n

\n

\n\t\t\t
\n\t\t\t867<\/i><\/p>\n

hour = 81<\/sup>\/2<\/sub>
\nhours,<\/span> with intervals of 1 hour, 2 hours, 3 hours. In the morning a reaction of weariness from yesterday’s abhyasa\u2014<\/font> <\/p>\n

 <\/p>\n

\n\t\t\tJune 11<\/font>\u2014<\/font> <\/p>\n

The same state as yesterday. <\/p>\n

\n\t\t\t==<\/p>\n

Samadhi tends to grow; there is once more some application to life. <\/p>\n

In the rest of the vijnana there is battle and preparation. <\/p>\n

\n\t\t\t==<\/p>\n

In the Sharira the Asiddhi has slightly the upper hand in Ananda & Arogya; entirely in Saundarya. <\/p>\n

Practice of pr. utth. [primary utthapana] 111<\/sup>\/2<\/sub>
\nhours<\/span> (5 hours 10 minutes, 3 hours 20 minutes and 3 hours with intervals of 15 minutes and 30 minutes) up to 7.7 pm. After 9.40 half an hour = 12 hours. Result, no weariness, but considerable stiffness in muscles of the legs & pain of the soles of the feet. Elsewhere only slight reaction. Stiffness induces weakness physically not pranic\u2014<\/font> <\/p>\n

\n\t\t\t==<\/p>\n

The satyam of the telepathy-trikaldrishti with a great com- pleteness but an imperfect ritam is now acting constantly. <\/p>\n

\n\t\t\t==<\/p>\n

The Tapas became very forcible & obstinate against a great and obstinate resistance and almost always gained its point in the general result; particular result also comes to be more & more subject to the force from day to day. <\/p>\n

\n\t\t\t==<\/p>\n

Kamananda was depressed & only occasionally recurrent. <\/p>\n

\n\t\t\t==<\/p>\n

The siddhi is moving to the union of chit & tapas. <\/p>\n

\n\t\t\t==<\/p>\n

There is now the attempt to fulfil the ninth Affirmation by overcoming the condition of Time. This is closely connected with the affirmation of the eighth principle, action on all the five planes at once which also tends to manifest.  <\/p>\n

\n

\n


\n868<\/i><\/p>\n

\nJune 12\u2014<\/font> <\/font><\/p>\n

Steady advance in Aishwarya-traya. <\/p>\n

The Aishwarya-ishita-vashita now acts with a very frequent effectivity in exact detail, a still more frequent partial effectivity in detail and a habitual effectivity in general result on things in station. <\/p>\n

\n\t\t\t==<\/p>\n

Ishwarabhava & Yuddhalipsa increase. Sraddha tends to in- crease. <\/p>\n

\n\t\t\t==<\/p>\n

Rupa-Samadhi grows constantly, but the decisive line has not yet been passed. <\/p>\n

\n\t\t\t==<\/p>\n

Strong, frequent, prolonged, varied & perfectly materialised intense gandha in the evening (scents etc). Gandha has for some time been constant. <\/p>\n

Taste tries to become more varied, but except in two or three aswadas is insufficiently materialised. <\/p>\n

\n\t\t\t==<\/p>\n

Intense vaidyuta ananda in palm of hand as result of slight contact with a chair by the side of the hand; prolonged, compelling movement of the fingers & recurrent in long continuity, gradually diminished in continuity & intensity. For half an hour. Vaidyuta Ananda fully established, sahaituka and ahaituka. (Afterwards felt in the rest of the body.) It extended from the palm to the whole arm, then with less intensity to the left arm; accompanied by raudra and by tivra in palm and armpit. Another touch brought a separate stream, the two acting together for a short time. All this justifies the most vivid imaginations of the Alipur jail. <\/p>\n

\n\t\t\t==<\/p>\n

Strong kamananda, continuous or recurrent for greater part of the day; free from asana; intense & continuous in walking, intense but not continuous in standing, more of body in sitting. <\/p>\n

\n\t\t\t==<\/p>\n

Retrogression in arogya (incipient cold; gathered power of skin-irritation)<\/p>\n

\n\t\t\t==  <\/p>\n

\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

830 22 APRIL \u00ad 26 AUGUST 1915   April 22d(?)1 1. The vision (in Samadhi) of the Theosophical Path on the ta- ble, fulfilled next…<\/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-1800","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\/1800","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=1800"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1800\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1800"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1800"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1800"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}