{"id":1808,"date":"2013-07-13T01:37:32","date_gmt":"2013-07-13T01:37:32","guid":{"rendered":"http:\/\/localhost\/?p=1808"},"modified":"2013-07-13T01:37:32","modified_gmt":"2013-07-13T01:37:32","slug":"25-15-aprilto1-june-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\/25-15-aprilto1-june-1914-vol-10-record-of-yoga","title":{"rendered":"-25_15 APRILto1 JUNE 1914.htm"},"content":{"rendered":"
\n\n\n
\n
\n


\n15 APRIL \u00ad 1 JUNE 1914<\/font><\/b><\/p>\n

\n\t\t\tRecord of Yoga<\/font> <\/p>\n

\n\tApril 15th to<\/font> 1914<\/font><\/p>\n

\n

\nApril 15th<\/sup> <\/font>
\nWednesday.<\/font><\/span><\/p>\n

Today the siddhi is beginning to reemerge decidedly from its obscuration. The same movement, however, continues. Mahakali personality & dasya resist all attempts at disturbance; but the former is diminished in force by being confined to personality and barred from control over the bhava and the action in which the other three vary their combinations. Prema & kama
\nof Mahasaraswati (the Sudrani) generalise themselves more & more & with them grows the dasya to individuals arising out of the dasya to God as well as the general dasyalipsa. This is today confirmed in universal atmasamarpana. The Brahmanic basis of Maheswari grows in force with the growth of the third chatusthaya, but its harmony with the kshatratejas is disturbed by the obstruction to the Chandibhava and the force of divine Tapas. All the old harmonies have been disturbed to make place for a new & greater arrangement of the same rhythm. As always, there is in the process some disturbance of samata, sukham, prasada, but it is nothing compared with former disturbances; its movements are dull, brief & external, tamasic, not rajasic, of the nature of depression & [?weak] uneasiness with very little, if anything, of the nature of revolt. <\/p>\n

In the manas & prana pranic suggestions, even though illumined at a great distance from the vijnana or not illumined or with a smoky & murky light, are tending more & more to an automatic correctness; but the stumbling buddhi of the Annamaya  <\/p>\n

\n

\n


\n445<\/i> <\/p>\n

being interferes with its own sources of error & misplacement. Tapas is back at the stage of always resisted, variable & insecure effectiveness. <\/p>\n

Dharma & kriti act fragmentarily with a hampered & baffled movement. Sahitya is almost entirely obstructed by bodily tamas. <\/p>\n

Since the morning Sahitya has again revived and the “Life Divine”, long suspended owing to the confused & overcrowded action of the mental Sruti, has been resumed with a greater clearness & regular proportion in its argument. The physical lassitude & divided purpose still resist sustained writing. <\/p>\n

The action of the trikaldrishti on the pranic & manasic telepathies is now resuming its movement, but owing to the indecisive dimness of its illumination, a great delicacy of action is needed as the least overstress or understress falsifies or disturbs the arrangement of the details & may lead to a wrong ultimate conclusion. <\/p>\n

The impersonality of the human consciousness is now everywhere perceived as the Srikrishna Narayana chaitanya diffused in the mental & sensational being with the ego centre as a circumstance of mind relating back to the ultimate cosmic personality of God in the universe.<\/p>\n

\nSortilege-<\/i><\/font>referring to this Eg. <\/p>\n

\nनास्मत्प्रत्यगात्मा भूतेश्र्वरकृत इत्येवं मिथ्याभिमानलक्षणवताम् |<\/p>\n

Subsequently the Srikrishnadarshan took the Narayan bodha into itself and manifested in persons and objects with considerable vividness and power. <\/p>\n

Farther proof was given of the partial effectiveness of Tapas in kriti, but the real effectiveness, the immediate mastery of events, seems as far off as ever. <\/p>\n

Strenuous efforts are being made by the enemy to get rid of the tertiary dasya in the body, but so far it has only been impaired in vividness, not in essence & stability. <\/p>\n

Lipi<\/p>\n

\n1. <\/font>
\nFirst effectuality of the trikaldrishti on the largest scale. 
\n<\/i> <\/p>\n

\n2. <\/font>
\nTomorrow-<\/i>ie a considerable stage of advance on Thursday.  <\/p>\n

\n

\n


\n446<\/i><\/p>\n

Sortilege <\/p>\n

\n<\/p>\n

\n <\/p>\n

\nApril 16th<\/sup> <\/font><\/p>\n

\nThe Narayanadarshana is now definitely put aside and the consciousness seen in the world varies between the Saguna Brahman usually Lilamaya which is the basis & the Lilamaya personalimpersonality Existence-Existent, Krishna, which is here the consummation. Only, as the present Lila has to be changed, there is a double aspect of the Krishnadarshana, Krishna that is, seen in the adult, & Krishna that is to be, seen more readily in children & the young. In women it is the Kalidarshana that prevails. <\/p>\n

\nPower is now attempting to proceed from the experience of the 12th & 14th to a more puissant action. It is seen today by experience that a powerful & persistent vashita will bring about results that to the telepathic vision of working forces seem impossible, but there is a limit of effectiveness which the power is not yet able to overpass. It is suggested that the power now is in its use hampered by the Maheshwari-Mahasaraswati
\ntemperament of slow and regular unhasting pressure & has not yet sufficient ugrata in the
\n<\/font>asu <\/i>poured into it. Mahasaraswati’s habit of giving way to the immediate event or the most powerful pressure & going round the obstacle or slowly undermining it must be renounced for a more stern & direct pressure on the opposing forces. This is supported by strong partial successes. On the other hand the opposite suggestion is that force is useless until the early forces have been slowly prepared for the higher vijnana to manifest.<\/p>\n


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

\n1. <\/font>
\nThe first<\/i>
\nlargeness of the trikaldrishti.
\n<\/i>(as distinct from the telepathy) <\/p>\n

\n2. <\/font>
\nTerribly exercise destiny<\/i> <\/p>\n

\n3. <\/font>
\n13. 12.<\/i> <\/p>\n

4.
\n  <\/p>\n

\n

\n


\n447<\/i> <\/p>\n

\n5. <\/font>
\nIt is<\/i>
\nthe intellectuality in the telepathy that resists.
\n<\/i>ie the devatas who watch & are guided by immediate forces are unwilling to allow the force & the vision to go beyond them. They approve the siddhi of Maheshwari-Mahasaraswati, but are opposed to the siddhi of Mahakali-Mahasaraswati. <\/p>\n

The
\nwhole<\/i> struggle in the siddhi now is between the present & the future, between the telepathic knowledge that sees & admits the present & the vijnanamaya that reaches beyond to the future, between the force that admits & manipulates present forces & the force that aims at annulling & replacing or transforming them rapidly into the image of their vijnanamaya & anandamaya equivalents, between the present NaraNarayana in men & the future Krishna who incarnated himself in Brindavana & Dwarka. <\/p>\n

After a farther brief struggle the Mahakali bhava & tapas, as well as the personality, have been finally accepted in the bauddha parts of the consciousness. They have now to be imposed on all the sensations & impulses without diminishing the completeness of the other three elements in the being. At the same time the entire & rapid idealisation of the lower consciousness has to be resumed. <\/p>\n

The Kamananda is still in the same uncertain condition wavering between cessation & continuance; but there are tendencies of advance in the physical ananda generally. Eg. the tivra after sahaituka (water-pipe) lasted long after the cessation of application of the physical cause; the three forms of vaidyuta tend to declare themselves, ie positive, negative & neutral; ahaituka raudra tries to disengage itself from the association of its usual internal physical causes, such as disease, etc. <\/p>\n

Strong renewal of the Parabrahmadarshana of two years ago. In dream a single subject persisted through many dreams. Prolonged discomfort in forms usually obstinate to amelioration were turned into ananda. <\/p>\n

 <\/p>\n

\nApril 17<\/font>th.<\/font><\/sup> <\/p>\n

Srikrishnadarshana is now generalising itself in objects, qualities, vishayas, persons of all kinds without distinction. The only defect is that it is not always the primary vision; for the namarupa or the Brahman come often in front.  <\/p>\n

\n

\n


\n448<\/i><\/p>\n


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

\n1. <\/font>
\nThe <\/i> perfect
\nentirety of the trikaldrishti. God.<\/i> (Practical instances of entirety given immediately afterwards) <\/p>\n

\n2. <\/font>
\nDistinguish telepathy.
\n<\/i>ie this is now the only real difficulty.<\/p>\n

\n3. <\/font>
\nBusiness.<\/i> <\/p>\n

\n4. <\/font>
\nRapid<\/i> <\/p>\n

\n5. <\/font>
\nEnthusiastic faith. It is the telepathies that have disagreed.<\/i> (through not being well-placed & harmonised). <\/p>\n

Today
\nthere<\/i> is a prolonged attack producing indeed none of the old violent results in the contradiction of the samata, but a clouding of the faith, confusion of the vijnana & return of the old forms of external intellectuality. Kamananda is recovering strength of persistence. <\/p>\n

A day of arrestation & confusions. Only at night there was a slight resumption of half-veiled progress. Dreams again presented the phenomenon of recurrence to a single subject. <\/p>\n

 <\/p>\n

\nApril 18th<\/sup><\/font> <\/p>\n

Srikrishnadarshana has now definitely established itself as the normal vision when the sight is full, but the Saguna Brahman with or without the Nara tends to persist or recur. <\/p>\n

The health is again attempting to establish itself and although not yet pure of the roga, Arogya is once again the dominant faculty speedily rectifying or having the tendency to rectify any particular variations in the sense of old morbid symptom which may recur in the body. Roga is now in all but one respect a recurrent mechanical system and not either a seated element of the physical nature nor a positive recurrent force. <\/p>\n

Ananda struggles towards permanence. Karmasiddhi is once more active. <\/p>\n

 <\/p>\n

\nApril 19th <\/font><\/p>\n

Today the sense of the Ishwara is making itself felt in movements which were formerly dismissed as unwilled by Him or opposite to the siddhi, eg vanis of the physical mental world etc. The siddhi is seen in movements of asiddhi. For some time the sense of the parabhava of Srikrishna has been withdrawn & the  <\/p>\n

\n

\n


\n449<\/i> <\/p>\n

darshana tends to form in the Narabhava, the human personality, in the lowest stage of Avidya; this was in order that [ ]1<\/sup>
\nthe<\/span> Srikrishnadarshana might be established even in the lowest world of consciousness unenlightened or supported by the sense of the vidvan Deva above & around it. So also for some days the sense of the universal beauty in things has been withdrawn so that Srikrishna may be seen in all without the vision being dependent on the idea or vision of the Sarvasundara in all. So also He is being seen in the human Pishacha & for that purpose the realisation of the Immortal Being, the Ananda & the Love were separated & the buddha Bhava of the Pisacha in his coldest atrocities alone manifested. All these objects are being fulfilled today. The Truth in falsehood & error is becoming more & more visible.<\/p>\n


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

\n1. <\/font>
\nIntellectuality has prevented the siddhi.
\n<\/i>(the result) <\/p>\n

\n2. <\/font>
\nIntellectualities have prevented the asiddhi
\n<\/i>(the method). <\/p>\n

\n3. <\/font>
\nLiberty of the trikaldrishti<\/i> <\/p>\n

\n4. <\/font>
\nTry phantasy. <\/i>
\nie. the truth in all things, even errors, being seen, the play of the imagination should now be tried on the same basis. <\/p>\n

\n5. <\/font>
\nIt is the dangerous active intellectuality
\n<\/i>which causes the truth of fantasy to be interpreted in the terms of immediate actuality. <\/p>\n

\n6. <\/font>
\nEulogy.<\/i> <\/p>\n

\n7. <\/font>
\nTelepathy-fantasy<\/i><\/p>\n


\nideality<\/i><\/p>\n

\nThe<\/i> Vani, acting now in the mind and dominated by mental personality, is proving its truth wherever its affirmations can be verified. The source of many errors is now perceived in the incapacity of mental devatas of a certain class to judge, except by the senses, the fulfilment in matter of results already obtained in the sukshma. These form a mental equivalent who give impulses to our bodies for immediate fulfilment which cannot be immediately fulfilled but have to be worked out afterwards. In both cases it is an error not of fact but of placement. On a trial of the play of fantasy according<\/p>\n

 <\/p>\n

\n1<\/sup> <\/font>
\nMS <\/font> <\/i>there might be<\/font>  <\/p>\n

\n

\n


\n450<\/i><\/p>\n

to lipi 4 it is found that the same truth of sukshma, of tendency, of intention, of actual possibility & past or future eventuality is behind the play of the imagination. <\/p>\n

The power is once more beginning to act at the values of 50 & 60; but its action is chequered by the old successful resistances. <\/p>\n

After these perceptions came a period of confusion, withdrawal of all authority from the instruments of knowledge, sense of positive falsehood, of entire absence of definite and enduring truth in trikaldrishti, of the impossibility of any finality in the siddhi & of the old resentment at relapse & deception. Afterwards the indications supposed to be false began to vindicate themselves. Nevertheless confusion & inefficacy remained throughout the afternoon. <\/p>\n

In the later part of the afternoon an attack of fever. In the morning a touch of headache was felt in the pranakosha which afterwards attempted to materialise, a tendency of cough, as also a touch of chill, but all were expelled. In the afternoon the fever suddenly manifested without being heralded by any other previous symptoms. There was then a struggle between the Arogyashakti in the pranic system & the Roga from outside; the latter seeking by an appeal to the habitual memory in the bodily molecules to overpower the mind of the body & compel it to accept the “laws” of fever, the former refusing. Rice was eaten, the body exposed to draught; the fever ejected rapidly left behind it an intermittent heat, a sense of feverish pain in the back, though much more in the nervous body than in the physical, a trouble in that body & therefore a corresponding trouble in the physical nervous system & a sense of weakness, as also a certain sensitiveness of the nervecurrents to cold. In a subdued form these remained in the night. Before the fever there was some activity of antardrishta rupa which was, as usual, stimulated by the feverish excitement. There was also a tendency to constipation. <\/p>\n

 <\/p>\n

\nApril 20th<\/sup><\/font> <\/p>\n

The fever was expelled in the morning & nervous strength reasserted in the body, but the rogashakti
\nstill besieges & hopes to renew itself in the afternoon or even earlier by the
\nhelp of the <\/p>\n

\n

\n


\n451<\/i> <\/p>\n

constipation which is not yet dispelled. For some time the Arogyashakti has been busy dispelling one by one the old habitual & mechanical forms of roga which still survived as unreasoned recurrences. The fever seems to be a revolt of the old physical nature intended for breaking down of the results obtained & the recovery of the system by the forces of disorder. <\/p>\n

The disorder in the subjective being has once more disappeared & universal ananda, including the ananda of battle & defeat, has remanifested itself; the object of particular asiddhis is also once more self-apparent. In the Tapas there has been a repeated effective Will for the favourable forces in the physical Swabhava to increase in strength. Formerly, these forces were sluggish & weak & to produce a decided result the will had to be constantly applied to the object & its movement, otherwise the result was either frustrated or manifested itself slowly, imperfectly or to other ultimate purposes than were intended. Now, the physical swabhava often takes up the will once cast out and carries it out suddenly, puissantly & with fixed determination. At other times, however, this force does not act or, after commencing action, flags and needs the support of a fresh application of the Vashita or Aishwarya. <\/p>\n

A great efflorescence of sthapatyadrishti, all sorts of human figures variously dressed, scenes, landscapes, fields, plains, hedges, trees, lakes, cities, birds, beasts etc being seen crowded in a small space of foliage. The figures of beasts were at first obstinately prevented from manifesting & are still in all forms of drishti less free & frequent than the others. Known figures & heads sometimes occur, but known faces in detail are usually obstructed from manifesting except in the swapna samadhi & sometimes in the chitra. <\/p>\n

In the afternoon fever again got the upper hand & remained with less pronounced [symptoms]2<\/sup> but more persistence all night.<\/p>\n

Karmasiddhi is now resisted & baffled in its masses & only successful in isolated & inconclusive movements. <\/p>\n

B’s [Bijoy’s] spasmodic utthapana occurred for the second time.<\/p>\n

 <\/p>\n

\n2<\/sup> <\/font>
\nMS <\/font> <\/i>systems<\/font>  <\/p>\n

\n

\n


\n452<\/i><\/p>\n

\nApril 21st<\/sup><\/font><\/p>\n

Fever continues slightly, but there is vital force in the body maintaining itself & contradicted only when the tamas gets the upper hand or by a more rapid exhaustion than usual, but even that exhaustion is speedily repaired with a novel persistence & swiftness. There is no disposition in the pranakosha to yield to the fever & take to the bed. <\/p>\n

Rapid effectiveness in isolated aishwarya or vashita is becoming more frequent. The trikaldrishti is acting mentally only & without sureness or illumination. The aishwarya or vashita is now more frequently assisted by an effective force in the material Prakriti. <\/p>\n

The trikaldrishti is now attempting to separate itself entirely from the telepathy & is so separated in bhava, but not yet entirely in practice. <\/p>\n

In the afternoon the fever after failing to master the body & fluctuating several times left control of the system. The pranakosha established hunger, vital energy etc even in the midst of the fever, but is still susceptible in the body to feverish heat & cold & to suggestions of weakness & limitation of energy by illness. <\/p>\n

 <\/p>\n

\nApril 22d<\/sup><\/font><\/p>\n

Fever non-existent in the morning, but broken suggestions of heat & illness float round the body & sometimes touch it. Power this morning is exceedingly active & always succeeds except in instances where there is not time to overcome the immediate resistance. Telepathy is also active & well-justified, but void of the intelligent ritam. The siege of the mental sat is, however, growing thinner & the reemergence of the vijnanamaya jyoti may be expected. <\/p>\n

Another signal instance of kriti more complete than on either of the last two occasions, but in the Mexican matter owing to the withdrawal of the aishwarya & vashita long delayed contrary movements, successfully resisted till now or else minimised, are fulfilling themselves. <\/p>\n

In the evening adverse forces declared themselves. Fever suddenly returned at 10 & remained all night, though without any  <\/p>\n

\n

\n


\n453<\/i> <\/p>\n

serious pressure except in heat & a sleep slightly broken. Rupa in swapna samadhi has attained to a certain initial stability. <\/p>\n

 <\/p>\n

\nApril 23d<\/sup><\/font> <\/p>\n

Violent negation in kriti. Feverish heat still remains in the system in spite of free evacuation. <\/p>\n

Later on the fever, by a farther resolute denial of its causes & effects, was expelled at its usual time for increased incidence under strong exposure to chill etc. Relics of it still remain in tendencies of headache etc. Better kriti today. <\/p>\n

 <\/p>\n

\nApril 24th<\/sup><\/font><\/p>\n

Kamananda which has persisted in spite of fever is especially strong yesterday and today. The vijnana is not yet released from its envelope. <\/p>\n

Fever returned at 8; expelled after 20 minutes again at 11 & lasted till three in the morning leaving behind a substratum of heat. Constipation & evacuation have no longer any ostensible connection with the malady. <\/p>\n

Vijnana acted again but more in power than knowledge & then not for long in its first perfection. <\/p>\n

 <\/p>\n

\nApril 25.<\/font> <\/p>\n

Kamananda continues with some steadiness, though at first checked by the fever. In the swapnasamadhi the collective cityvision again occurred after a long period of detached scenes & isolated figures & actions.<\/p>\n


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

\n1.स्वप्नदृश्यानां भावानामन्तः संवृतस्थानमित्येतत्सिध्द  My. Up  [Mandukya Upanishad (commentary)] p. 76. (given while reflecting on the swapnasamadhi). ie the contracted form of vision in the swapnasiddhi (limited in scope, momentary etc[)] is already established &, in a way, perfected. The rest is yet to come. <\/p>\n

2.
\nवैतथ्यं सर्वभावानां स्वप्न आहुर्मनीषिणः-<\/p>\n

ie Dream is a distortion, swapnasamadhi only gives truth of swapna, true dream can only be vision of samadhi,  <\/p>\n

\n

\n


\n454<\/i><\/p>\n

& it is to prepare vision of samadhi, not sanvrita but vivrita, that long connected dream is being slowly established. Even symbolic dream must become symbolic vision.  <\/p>\n

3.
\n  ie Swarat–cosmic sarvananda(soma) given <\/p>\n

 <\/p>\n

Lipi.<\/p>\n

\n1. <\/font>
\nFidelity to the ideality.
\n<\/i>(an often repeated lipi) Necessary for advance, intellectual doubt leads to nothing <\/p>\n

\n2. <\/font>
\nphilology.<\/i>    3 <\/font>
\nfortnightly result ideality.<\/i> <\/p>\n

The fever attempted to return in the evening but was expelled. <\/p>\n

 <\/p>\n

\nApril 26th<\/sup><\/font><\/p>\n

Trikaldrishti still in the struggle to emerge; but there is as yet only the large movement[,] no definite certainty of ritam. No fever during the day or night. <\/p>\n

Fairly long-continued action seen & felt in the Samadhi the rabbit-skin. This is the first instance of a drishti so well sustained. There were also many swift visions of groups & crowds; but the dreams were somewhat incoherent & distorted & coloured by present associations. <\/p>\n

 <\/p>\n

\nApril 27th<\/sup><\/font><\/p>\n

Aishwarya in connection with the elections has been successful in all except the central point–the vote for Rd<\/sup> [Richard] where it has failed entirely. Knowledge has been clouded owing to the subservience to the suggestions of others. <\/p>\n

Lipis<\/p>\n

\n1. <\/font>
\nApoplexy epilogue<\/i>         3. <\/font>
\nBrilliant idealities
\n<\/i>(immediate application & future) <\/p>\n

\n2. <\/font>
\nDistinguish the ideality 
\n<\/i>4. Startling results <\/i>
\n(future) <\/p>\n

\n5. <\/font>
\nBattle faith tapas destiny-<\/i>ie through battle the siddhi proceeds for the establishing of faith so that through sraddhamaya tapas the destiny may be worked out.<\/p>\n

\n6. <\/font>
\nGrowing a little stronger ideality<\/i> <\/p>\n

\n7. <\/font>
\nfigure of the truth<\/i>  <\/p>\n

\n

\n


\n455<\/i> <\/p>\n

\n8. <\/font>
\nsophistries of the faith
\n<\/i> (must be got rid of, ie of the dishonest faith which, eager to believe, tries to ignore or explain away disappointments & difficulties) <\/p>\n

\n9. <\/font>
\ntapas faith battle<\/i> converse of 5-By effective tapas faith must be increased so that the battle may be fought out to a victory; but faith must not be eager to outrun the effectiveness of the tapas. <\/p>\n

\n10. <\/font>
\nfirstly, the faith in the ideality, then in the actuality-<\/i>This lipi is intended to correct the mental impression produced by the last, which applies only to details, not to the general lines laid down by the vijnana, to the daily effectiveness, not to the final aim. <\/p>\n

\n11. <\/font>
\nintelligent ideality is obliterated by (n)<\/i>3<\/sup>
\nthe faith, therefore
\nthe faith must be perfected, brilliant ideality is strength<\/i>ened in the faith.
\n<\/i><\/font>ie vijnanabuddhi replaced by brilliant vijnana with faith as an instrument & medium of the change, faith quelling intellectual judgment not in his own interests, but to replace it by luminous discrimination. <\/p>\n

\n12. <\/font>
\nsuffer. <\/i>twice. <\/p>\n

Lipi has now firmly established habitual vividness of its lettering in the akasha, but there it does not always or usually come with so quick a spontaneity as in chitra or sthapatya lipi. <\/p>\n

 <\/p>\n

\nApril 28th.<\/font> <\/p>\n

The struggle over the faith continues, but the Mahakali tapas is sufficiently harmonised & strong in harmony to carry on the action in spite of temporary suspensions. The struggle is now generally over (1) faith + vijnana, (2) the body, (3) karma (especially kriti). In all karma the difficulties are over (1) sustained work, (2) sustained effectiveness (3) equipment; but the latter does not apply so much to other karma as to kriti. <\/p>\n

At night the dreams were once more coherent but suffered from distortion by present ego & association; it is notable that when coherent dream is strong, swapna samadhi is temporarily suspended. This is due to the unsettled movement for the replacement <\/p>\n

 <\/p>\n

\n3<\/sup> <\/font>
\nThe meaning of this letter is not known.
\nEd.<\/font><\/i>  <\/p>\n

\n

\n


\n456<\/i><\/p>\n

of incoherent dream by coherent & coherent dream by swapnasamadhi. Rupa in the jagrat cannot yet be established, although the movement of expansion is now persistent in its insistence on the akasha; initially stable densities are common, but they avoid the straight gaze of the physical eye & appear to the subtle vision in the physical eye at the side or to the absent gaze in which the sanskaras of the physical gaze are not dominant. <\/p>\n

Persistent recurrence of Kamananda has surmounted all the old particular difficulties & has now only against it the general ahaituka difficulty of the former habit of non-occurrence or rather of suspended recurrence. Persistent continuity is not yet possible except for short periods. <\/p>\n

There is a struggle between the ascetic tendency which the circumstances seem to demand & the Janaka ideal which has hitherto been imposed. <\/p>\n

Although the fever was unable to enforce return, yet in more than one direction roga temporarily triumphed, especially in the flatulent pain, at night & was dispelled with some difficulty by the aishwarya & vashita. Cough of a kind has manifested in a loose & external fashion for the last few days without being able to hold the system. <\/p>\n

At night swapna samadhi was active, but without any freedom or richness. In the daytime there was continuous swapna samadhi interrupted by a-swapna, but not by sleep. Dense rupa occurred in the antardrishta. <\/p>\n

Krishnadarshana in the separate bhuta is establishing itself persistently in place of the old forms of the Brahmadrishti, but it is still interrupted by the denial of vision of the Divine Personality.<\/p>\n


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

\n1. <\/font>
\nSylhet . . disturb faith of thousand disciples.<\/i> <\/p>\n

\n2. <\/font>
\nSylhet prophet . . physical disappearance.<\/i> <\/p>\n

3. Suggestions disturb ideality by distinguishing false the ideality; jostle, the intellectual distinctions jostle the ideal distinctions. <\/p>\n

\n4. <\/font>
\nnorth-east<\/i>     <\/font>
\n7. <\/font>
\nknowledge distinct certain infallible<\/i>
\ndistinct infallible positive<\/i> <\/p>\n

\n5. <\/font>
\nyouth seat. <\/i><\/p>\n

\n6. <\/font>
\n22<\/i>                  8. <\/font>
\nentirely effective destiny<\/i>  <\/p>\n

\n

\n


\n457<\/i> <\/p>\n

\n9<\/font>.<\/i> <\/font>
\nMatter is ordinarily only thing that publishes the true God<\/i> <\/p>\n

\n10. <\/font>
\ndignity of the telepathy.<\/i> <\/p>\n

\n11. <\/font>
\nsubjectivities<\/i> <\/p>\n

\n12. <\/font>
\njoyful lipsa <\/i>
\n 13. ellipsis<\/i>4<\/sup>  14.
\njoyful ellipsis <\/i>. . eclipse<\/i> <\/p>\n

Rupa of watch at 11.42. Interpreted first as time of fresh progress in <\/font>
\nsubjectivities <\/i>
\n(lipi 11), afterwards as time of calling to bathe or going to bathe. B. called at 11.40 & it took two minutes more to get ready. This also marks the resumption of trikaldrishti of exact time. There was a vaguer instance in the afternoon. <\/p>\n

Vani, script, articulate thought, vijnanamaya perception etc are being resumed finally. The movement, it is suggested, will take up to the 1st
\nMay.<\/span><\/p>\n

 <\/p>\n

\nApril 29th<\/sup><\/font><\/p>\n

Some movement forward of the rupa, though as yet nothing rich or pronounced. In the lipi for some time past kaushalya has been growing ever since a prediction to that effect in the lipi. Roga, forced out as fever, insisted as cough etc; but the arogya no longer gives up the struggle to establish itself firmly & the morbid symptoms have always to struggle in order to maintain themselves. Incoherence of lipi in swapna samadhi again declared itself. <\/p>\n

 <\/p>\n

\nApril 30th <\/sup><\/font><\/p>\n

Correct trikaldrishti independent of telepathy is now mechanically occurring, but without luminousness; overstress of telepathy is losing force & with but slight attention can always be detected, but actional stress still continues to confuse the mind. Aishwarya etc are now being liberated from the traces of egoism & used as an instrument of the divine power without preferential choice of result, insistence on knowledge of the result or, if known, on its perfection or continuance. Moreover, the thing ideally right is being willed without regard to the immediate actuality of possible <\/p>\n

 <\/p>\n

\n4<\/sup> <\/font>
\nSri Aurobindo first wrote “eclipses” and then altered this to “ellipsis”; perhaps both
\nwords were seen.  Ed.<\/font><\/i>  <\/p>\n

\n

\n


\n458<\/i><\/p>\n

or eventual outcome & success. Often also there is the movement of the trikaldrishti identical with the movement of power,-a sign of the gradual manifestation of pure Chitshakti in the mind. <\/p>\n

Lipi <\/p>\n

\n1. <\/font>
\nSuffer relaxation of the tapas
\n<\/i>fulfilled in the afternoon <\/p>\n

\n2. <\/font>
\nSomething still resists in the intellectuality relaxation of
\nthe tapas<\/i> <\/p>\n

\n3. <\/font>
\nSobriety<\/i> <\/p>\n

\n4. <\/font>
\nSelfless activity of the tapas<\/i> <\/p>\n

\n5. <\/font>
\nAbolish the obstacles of the tapas<\/i> <\/p>\n

\n6. <\/font>
\nThere is still the opposition to the equipment . . it has to
\nbe abolished<\/i> <\/p>\n

\n7. <\/font>
\nSilhouettes<\/i> <\/p>\n

Subjective Ananda once more asserted itself with some fixity in the intensity of the delight. Krishnadarshana is now well fixed in the attentive consciousness; it has still to be fixed in the inattentive half-regarding consciousness. <\/p>\n

 <\/p>\n

\nMay 1st<\/sup><\/font><\/p>\n

Kamananda, comparatively feeble & intermittent for the last two days, is once more active & intense. <\/p>\n

Lipis <\/p>\n

\n1. <\/font>
\nLast reign of the sobriety<\/i> <\/p>\n

\n2. <\/font>
\nResult of the ideality in the intellectuality<\/i> <\/p>\n

\n3. <\/font>
\nSolely tapatya, tapatya is still deficient<\/i> <\/p>\n

\n4. <\/font>
\nSelf-established tapas of the righteousness<\/i> <\/p>\n

\n5. <\/font>
\nSuffering<\/i> <\/p>\n

\n6. <\/font>
\nTapas-siddhi<\/i> <\/p>\n

\n7. <\/font>
\nSubjectivities of the tapas-siddhi–<\/i>ie t-s must be fixed in the perception & impulse of action before it is fulfilled in the objective means & results. <\/p>\n

\n8. <\/font>
\nSuffering fulfilled <\/i>
\nin a slight ashanti & loss of faith <\/p>\n

\n9. <\/font>
\nfixed theory of the two idealities-<\/i>ie the lower & higher vijnana; in that the siddhi has to proceed. <\/p>\n

\n10. <\/font>
\nResults of the telepathy–<\/i>to be vindicated as basis of trikaldrishti  <\/p>\n

\n

\n


\n459<\/i> <\/p>\n

\n11. <\/font>
\nthe terrible authority
\n<\/i>not yet given in result of particular action, but to be given, already given in general result of distinctive aishwarya. <\/p>\n

\n12. <\/font>
\nsigns of the audition-<\/i>ie sukshma sravana. <\/p>\n

The intellectuality in the whole adhara has finally accepted subjection of the lower prakriti to the ideal nature; only it awaits light of perfect discrimination in the nervous & tapasic parts of the
\nbeing(व्रजा भुरंत गोनाम्). The external intellectuality on the contrary made a violent attack on the whole system, partly obscuring the Krishnadarshana, disturbing samata a little occasionally, shaking the faith especially in the bodily siddhi, but not prevailing against the dasya & Mahakali tapas. It is evident therefore that the era of successful relapse in the siddhi is drawing to a close & the safety of the gains (satir dhananam) is more & more assured. Obstruction of progress is as yet still potent. <\/p>\n

The 1st<\/sup>
\nseems<\/span> to have been the prefixed date for the following results. (1) the final subjective rejection of the intellectuality in favour of the ideality; (2) the removal of the obstacle to the constant manifestation of perceptive vijnanamaya thought, articulate vijnanamaya thought, free anandamaya vani, conversion of tapasic into luminous movements; (3) the definite faith in the power of dharma-karma; (4) the cessation of the dominance of relapse in the subjectivity, examples Br. [Biren,] Richard, X5<\/sup>
\netc.<\/span> <\/p>\n

\nTrikaldrishti-<\/p>\n

(Script) 1. Inevitably tomorrow sahitya will be resumed, afterwards it will be arranged. <\/p>\n

2. Work in the evening will be resumed <\/p>\n

Continued action & tendency of stability persist in the swapna samadhi, but progress is not made in the dream or the long coherent vision. This & akasharupa are alone in the vijnana severely obstructed. <\/p>\n

The subjectivities of the tapas-siddhi are being arranged. <\/p>\n

Lipi-kaushalya slowly but steadily increases. <\/p>\n

Cough disappeared for a time, but not permanently. There was no trace of tendency to fever. <\/p>\n

 <\/p>\n

\n5<\/sup> <\/font>
\nThis “X” was added between the lines after the first writing.
\nEd.<\/font><\/i>  <\/p>\n

\n

\n


\n460<\/i><\/p>\n

\nMay 2<\/font>d<\/font><\/sup><\/p>\n

The following results are indicated today. <\/p>\n

(1) Sustained activity of the vijnana, especially in its parts of knowledge <\/p>\n

(2) Sustained subjective progress daily without relapse, henceforth. <\/p>\n

(3) Growth of or towards permanence in the kamananda. <\/p>\n

Sortilege–<\/p>\n

\nअयं स होता यो  विश्र्वा दधे
\nवार्याणि श्रवस्या |<\/p>\n

\nमर्तो यो अस्मै सुतुको ददाश |<\/p>\n

The process of transformation by which the blind or smoky movements of force, aswá-<\/font>patwabhih ś<\/font>aphá<\/font>ná<\/font>m, had to become
\nluminous movements(व्रजा भुरंत गोनाम्)
\nis now approaching completion. The impulses are usually luminous & know to a certain extent, spontaneously, their own purpose & nature; the telepathic movements are habitually right except when the intellect tries to fix or arrange from old habit. The certain decisive discriminating trikaldrishti has still to be naturalised & perfected; but the vijnanamaya perception & vangmaya thought, vani & script are now moving forward freely & normally in all else but the trikaldrishti. These are “the results of the telepathy that are being manifested.” Now that there is the combination of complete dasya subjective & objective with samata & ananda (sutuko dadá<\/font>sha), the fulfilment of the vijnana in its completeness (visvá<\/font> vá<\/font>ryá<\/font>ni sravasyá<\/font>) is assured, for Deva Agni is manifest in both the parardha & aparardha. <\/p>\n

Attempts are made by the roga to return; fever, in spite of favourable circumstances failed to effect an entry; cough, exaggerated in the morning was willed out in the afternoon & evening, but is not yet eradicated; constipation established itself & persists. Shuddha kama insists & seeks to overbear the insufficiency of its instrument so as to establish perfectly the kamananda.<\/p>\n


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

\n1. <\/font>
\nbattle. <\/i>(constantly repeated). <\/p>\n

\n2. <\/font>
\nintellectuality & ideality.
\n<\/i>ie the struggle is now between these two powers in the trikaldrishti.  <\/p>\n

\n

\n


\n461<\/i> <\/p>\n

\n3.<\/font>
\nSortilege-<\/i><\/font>previous to & indicating the sortilege recorded. <\/p>\n

4.
\n
\nIt is the results of the telepathy that are being manifested.<\/i> <\/p>\n

\n5. 13.
\n<\/i><\/font>constantly, for many days-sometimes 12. 13.  <\/p>\n

6.
\n
\nThirteenth<\/i> <\/p>\n

\n7. self-intellectuality-<\/i><\/font> ie the lower working is of the thought that does not reason on exterior facts, but still is in its spontaneous nature a working of mind on the basis of externalities. <\/p>\n

\n8. <\/font>
\nstereoscope<\/i> <\/p>\n

\n9. <\/font>
\nghee-<\/i>indicating use in food in the morning (not usual, nor willed nor asked for) & fulfilled, but afterwards repeated symbolically in the sense of the Vedic ghritam, the clear richness & fullness of the chitta in thought movement. <\/p>\n

\n10. <\/font>
\ninteresting travel stone-<\/i>ie the ananda once established, the progress & delays of the siddhi cease to be troublesome & become interesting like a journey, of which successive milestones mark the stages. <\/p>\n

\n11. <\/font>
\nD.S. <\/i>dasya & sraddha are being combined. <\/p>\n

\n12. <\/font>
\nthirty fifty <\/i>indicating the present variations of the tapasshakti. <\/p>\n

The combination of dasya & sraddha does not yet extend beyond a general faith in the divine control by which the system is enslaved. <\/p>\n

In the afternoon there was a failing or cessation of the constant activity of the vijnana-"Life Divine" resumed.<\/p>\n

 <\/p>\n

\nMay 3d<\/sup> <\/font><\/p>\n

Unable to bring back the Brahmadarshana to the mere Saguna or Sarva Brahma, the Asiddhi now presses on the NaraNarayana as a lower substitute for the Lilamaya Krishna. Meanwhile the perception of the Ananta Brahma is growing in intensity & fullness, but the contents of the Jnana Brahma are somewhat veiled. This defect aids the evolution of the Pranic steeds into luminous herds of enlightened conscious powers, but that evolution can only be complete when the contents of the Jnana Brahma become also full & intense to the consciousness.  <\/p>\n

\n

\n


\n462<\/i><\/p>\n

Lipis <\/p>\n

\n1. <\/font>
\nObey.<\/i>          2. <\/font>
\nThe effectuality of the destiny is resisted.<\/i> <\/p>\n

\n3. <\/font>
\nLoftily effecting the internal dignity.<\/i> <\/p>\n

\n4. <\/font>
\nLofty ideal of the destiny.<\/i> <\/p>\n

\n5. <\/font>
\nObjections to the ideality<\/i> <\/p>\n

\n6. <\/font>
\nLife & its fortunes<\/i> <\/p>\n

\n7. <\/font>
\nThe feast of the ideality<\/i> <\/p>\n

\n8 <\/font>
\nIt is the defect of the intellectuality<\/i> –by questioning certainty to prevent it. <\/p>\n

\n9 <\/font>
\nSixty <\/i>–ie the sixtyfold power is again to manifest. It did  so later on in individual cases, mostly subjective, but one objective. <\/p>\n

\n10. <\/font>
\nThis is the last deputy of the French in India; instead of the<\/i> deputy there will be only the senator..
\n<\/i><\/font>Uncertain whether (1) this is a prophecy or merely a telepathic statement of tendency, (2) whether “this” refers to Bluysen or another; (3) whether it means the suppression of the vote or substitution of an Indian deputy.<\/p>\n

\n11. <\/font>
\n12. 13<\/i> <\/p>\n

Vijnana hampered & variable, but its forms are growing in normality. <\/p>\n

Constipation broken by the aishwarya, cough repelled, but not eradicated. <\/p>\n

Effective vyapti worked admirably on many persons in a gathering producing the precise effect or utterance needed. <\/p>\n

Poetry resumed. <\/p>\n

 <\/p>\n

\nMay 4th<\/sup>–<\/font><\/p>\n

Kamananda manifested in waves flowing downward & mounting upward, with a sort of dull acuteness. In the sahaituka all the five anandas are manifesting, sometimes one prominent, sometimes two or three, sometimes all five together in one movement from one generating sparsha. <\/p>\n

Action of the aishwarya & vashita is more frequently 50 & even 60 than before, but the intellectual tapasic movements of effort intervene.  <\/p>\n

\n

\n


\n463<\/i> <\/p>\n

Trikaldrishti acts normally but without any assured correctness of detail.<\/p>\n


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

\n1. <\/font>
\nfirm destiny <\/i>(chitra) <\/p>\n

\n2. <\/font>
\ntelepathy effectualised by the tapas; it needed
\n<\/i>(chitra) <\/p>\n

\n3. <\/font>
\njollity–festivity. <\/i>
\n(in spite of present impossibility) <\/p>\n

\n4. <\/font>
\nsleepless activity of the internal siddhi
\n<\/i>(preparing) <\/p>\n

\n5. <\/font>
\nthe result of the elections disappointing in itself is useful
\nfor future election<\/i> <\/p>\n

\n6. <\/font>
\nlioness in the open<\/i> <\/p>\n

\n7. <\/font>
\nbattle <\/i>(constantly repeated) <\/p>\n

\n8. <\/font>
\ncity of the ideality<\/i> <\/p>\n

\n9. <\/font>
\nresult of the ideality.<\/i> <\/p>\n

\n10. <\/font>
\nconvert the intellectualities
\n<\/i>(the process to be followed in order to ensure the complete finality of the vijnana) <\/p>\n

\n11. <\/font>
\njoy. glorious destiny<\/i> <\/p>\n

The principal siddhi of the day was the continuous kamananda flowing through the body from the kamachakra & no longer confined to the chakra. <\/p>\n

 <\/p>\n

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

The
\nsiddhi<\/i> of the kamananda proceeds with great, almost unexampled rapidity. Yesterday there was a struggle of the roga to make it an excuse for the return of fever etc on the ground that the body is still unfit, but this was repelled. Today there is constant, continuous ananda, always recurrent, first only when seated, then while walking; it is also now beginning to recur even when the attention is withdrawn from the body. The ananda was at first not intense in the sthula body, only in the half-vyakta action of the pranakosha; & the capacity of the body to bear continual unintense pervading ananda was established. Now, while sitting, continuous intense ananda is being given, with dharanashakti behind in the mental body supporting the pranakosha in this activity. Thus, rapidly, the lipi “death of the difficulties” daily repeated (not recorded) is being fulfilled in this important siddhi by a sort of concentrated process emerging out of the most rapid gradual progress. It is now decided that the vijnana siddhi shall also get rid rapidly of its difficulties,<\/p>\n

\n


\n464<\/i><\/p>\n

so that the faith from now in the Yoga-siddhi (not yet in karma, kama, saundarya & utthapana) may extend to the long-promised rapidities of the siddhi. <\/p>\n

The vijnanamaya instruments of knowledge (thought articu- late & perceptive, script etc) are undertaking at last the expression of the trikaldrishti and no longer leave it entirely to their intellectual equivalents. The conversion of the intellectualities is being steadily begun.<\/p>\n


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

1.
\nNot yet destruction of intellectuality<\/i> <\/p>\n

2.
\ndisgusted – <\/i>that is the limited physical devatas are dis- gusted with the continuance of the kamananda & seek to escape from it. <\/p>\n

\n\tSortilege
\n<\/i>(involuntary)<\/p>\n


\nThe siege has passed. Once again the ugrata of the chandi-<\/i> bhava.
\n<\/i>ie the immediate siege of the roga. <\/p>\n

The old imperfect chandibhava rose again and repeated its ha- bitual circumstances but this time without any force of persistence or even of possession. <\/p>\n

The continuity of the kamananda was interrupted, but its brief recurrences continued with only a brief lapse due to relaxation of the kamachakric elements in the body. This is now the chief difficulty in the way of continuous intensity of the Ananda. Arogya is the next physical necessity. <\/p>\n

 <\/p>\n

\n\tMay 6th<\/sup><\/font> <\/p>\n

Kamananda is less potent today, but has a greater tendency to intensity approaching at times to the maithuna intensity; for a time it reached it, but was discontinued. Trikaldrishti is hampered by the activity of the false tejasic perception shot in by the pranic devatas from outside. <\/p>\n

In the afternoon & evening kamananda was again sponta- neously active. <\/p>\n

Except a certain tendency to sahitya no definite subjective progress was visible during the day. Rather the vijnana in all its parts is hampered & obstructed. Even therefore if the first indication of May 2d be considered to be feebly commenced in execution,  <\/p>\n

\n

\n


\n465<\/i> <\/p>\n

the second seems as yet far from fulfilment. Only the third has been definitely fulfilled. Especially sraddha has relapsed into its old movements. <\/p>\n

 <\/p>\n

May 7th<\/sup><\/font> <\/p>\n

Everything in the morning under the influence of the asiddhi, as formerly, although not with the same intensity. The vijnana con- tinues to act, but with an inferior force in the plane of nervous mind, not even in the vijnanabuddhi. This is represented to be a necessary process in the idealisation of the lower laws of the nervous mind. There is still there the old defect of the gross over- stressing of sensory perceptions in the manas used as a sixth sense. The idealisation leads as yet to no more than a renewed percep- tion of the satyam behind the nervous suggestions & their true or false valuations in the mind. In the afternoon the certainty of the decisive trikaldrishti manifested but was hampered by perception of possibilities chiefly suggested by telepathy from the minds of others. <\/p>\n

Kamananda is now more spontaneously recurrent & continu- ous than it was ever before. It is now indeed only in the kamananda that the principle of rapid progress is manifesting.<\/p>\n


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

\n\t1. <\/font>
\nBhakti<\/i> <\/p>\n

\n\t2 <\/font>
\nShakti<\/i> <\/p>\n

\n\t3. <\/font>
\nTall talk of the spies–<\/i> referring to the ru- mours of a pending fabrication by the spies– on basis of inquiries about “name of any street in Chandannagar”. <\/p>\n

Bhakti entered into the Krishnadarshana suddenly, after the lipi, & seems to be established there, but the darshana is not yet of universal application except by smarana. <\/p>\n

At night connected dream, but constant interference of present associations. Initial stability of vision seems to be established. <\/p>\n

 <\/p>\n

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

Kamananda fluctuates. The Arogya is visibly growing in strength but not yet definitive. Karmasiddhi is being now attacked by a resurgence of old difficulties, all of them wearing the semblance of a power strong enough to destroy the little siddhi yet effected; it  <\/p>\n

\n

\n


\n466<\/i><\/p>\n

is not yet clear how many of these are merely phantoms or whether any of them have a strength capable of endangering or retarding the progress begun. <\/p>\n

Trikaldrishti is again attempting to establish the reign of the free certain & non-telepathic vision. Power once more revived its higher movements, greater in volume, but not in quality than be- fore. Rupa also revived some of the former movements, but is not yet definitive in the sense of a free & assured efflorescence. The struggle over the faith, the subjective-objective Ananda & the Krishnadarshana continues.<\/p>\n


\nLipis–<\/i> <\/p>\n

\n\t1<\/font>. <\/font>
\nLegend of the false ideal
\n<\/i>(akasha background) <\/p>\n

\n\t2. <\/font>
\nIt is the foreign forces that attempted to fix the ideality<\/i> (ie the external non-ideal forces in their own interest or according to their own pleasure) <\/p>\n

\n\t3. <\/font>
\nideality of the objectivity
\n<\/i>(antardrishta) now the object, to be the base of a true ideal. <\/p>\n

\n\t4. <\/font>
\nit is the objectivity that is yet to be idealised <\/i>(akasha background) <\/p>\n

\n\t5. <\/font>
\nideality is to be given its fullest scope<\/i> <\/p>\n

\n\t6 <\/font>
\nauthority of the lipi
\n<\/i>(do) as the first base of full subjective-objective ideality. <\/p>\n

\n\t7. <\/font>
\neffectuality ideality
\n<\/i>(akasha) <\/p>\n

\n\t8. <\/font>
\ninternal subjectivity is in its full strength of the ideality<\/i> (do) <\/p>\n

\n\t9. <\/font>
\nenergetic ideality in the tapas-siddhi . . aishwarya<\/i> <\/p>\n

\n\t11. <\/font>
\nit is the first tapas of the authority of the lipi<\/i> <\/p>\n

N.B. 1 to 9 are the first instance of so many lipis connected with one subject and occurring consecutively & without break (except one) in a clear order of thought. <\/p>\n

\n\t10. <\/font>
\nattempt at the destruction of the siddhi last attempt.<\/i> <\/p>\n

\n\t12. <\/font>
\nthirteenth . . tapas-siddhi<\/i><\/p>\n

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

\n\t13. <\/font>
\nafter the battle is over
\n<\/i>(chitra)
\nentirety of the ideality in<\/i> the tapas siddhi
\n<\/i><\/font>(akasha)  <\/p>\n

\n

\n


\n467<\/i><\/p>\n


\nUnintelligible lipis<\/i> <\/p>\n

\n\t1. <\/font>
\nLeo. Yorkshire.<\/i>                          2. <\/font>
\nShakespeare <\/i>often repeated <\/p>\n

\n\t3. <\/font>
\nany other elsewhere<\/i>                  4. <\/font>
\nFalstaff.<\/i> <\/p>\n

Silhouettes occurred again on the wall (clear–or vague-clear),
\n\t–a woman standing on a square carpet, a lady well-dressed with flounced skirts, & in the akasha, figures of women. At night dense images or dense developed. Dense images & developed now con- tinually come into the field of sthula vision, but they do not present themselves direct to the physical eye, but rather to the sukshma vision in the sthula akasha; or if they present themselves to the sthula eye, they are unstable. At night the dense images were stable, but they had not the freedom, compact material & vividness of the others. <\/p>\n

\n\tLipi kaushalya is now fixed in the akasha. eg
\n<\/font>“that is transi-<\/i> tion”
\n<\/i><\/font>in a pale green colour, not very decided. <\/p>\n

Physical Nirananda declared itself, but could not last very long void of the ananda.<\/p>\n


\nTapas-siddhi.<\/i> <\/p>\n

1. Doves flying along the roof & past were made to turn to- wards it, but alighted on the edge not on the ridge to which they were directed; at first resisting & meditating a downward flight, they turned suddenly & flew on to the spot indicated. <\/p>\n

2. A crow on the staff of the Governor’s house, immediately dislodged. <\/p>\n

3. A man seated on the kerbstone, willed to depart, at first made no motion, a second man rather came, sat down & en- tered into conversation, then both suddenly got up and crossed the road. <\/p>\n

4. A second crow on the staff similarly dislodged, but by the second aishwarya. <\/p>\n

5. Two small birds flying in the akasha turned several times by the will, but with much resistance. <\/p>\n

6. The spy near the corner willed to go to the corner & turn it, went & stood at the turn & looked down the other road but then sat down near it. <\/p>\n

7. Two birds were compelled to turn in their paths, although flying with a definite will in a definite direction, but the later  <\/p>\n

\n

\n


\n468<\/i><\/p>\n

attempts were failures, although there was always a struggle, gen- erally physical, sometimes only subjective. <\/p>\n

The following decisions in the nature of trikaldrishti rising out of telepathies were registered for observation of success or failure. <\/p>\n

\n\t1. <\/font>
\nBoth will come– <\/i>
\nie Richard & Madame Richard. <\/p>\n

N.B. Madame Richard was ill; moreover the Governor visited them at the time of their usual visit here; but they both came subsequently at 6 pm, 2 hours later than the regular time. <\/p>\n

\n\t2. <\/font>
\nThe house will be found with a little more difficulty.<\/i> <\/p>\n

\n\t3. <\/font>
\nThe Society will arrange itself after a few difficulties.<\/i> <\/p>\n

\n\t4. <\/font>
\nThe money question will be arranged by a developing
\nsiddhi.<\/i> <\/p>\n

\n\t5. <\/font>
\nHenceforth absolute samata & abhyasa
\n<\/i>as the method of the siddhi. <\/p>\n

\n\t6. <\/font>
\nThe difficulty of the rupa & samadhi is about to break
\ndown<\/i> <\/p>\n

N.B. there are movements; the length of continuity in the samadhi is beginning to increase. <\/p>\n

\n\t7. <\/font>
\nThe gradual process has to pass now into the concen-trated.<\/i> <\/p>\n

 <\/p>\n

May 9th<\/sup><\/font><\/p>\n

The kamananda continues, typically free from all its old lim- itations, but awaiting the strength of the kamic chakra & the full adaptation of the body before it can materialise its freedom. The improvement in the arogya continues, but the strong pressure of tamas on the body for the last few weeks is not yet lifted. The higher tapas works in the midst of a continual heavy cloud. Continuity of vijnana, invariable action of the tapas-siddhi & the harmonised action of trikaldrishti & telepathy, the former often corrective of errors in the latter, were manifested throughout the morning, but could not maintain their activity through the rest of the day. Faith in the Yoga-siddhi is firm; faith in an eventual rapidity is growing, but as yet can find no secure basis in the actuality. Faith in the adeshasiddhi fluctuates, but the conception of it has now been greatly minimised.  <\/p>\n

\n

\n


\n469<\/i> <\/p>\n

Lipis <\/p>\n

\n\t1. <\/font>
\nplayground– <\/i>the world.     3. <\/font>
\nnature. Phoenix <\/i>
\n\t the system of manifestation<\/p>\n

\n\t2. <\/font>
\nsedition<\/i>                              4. <\/font>
\nIt is the last journey<\/i> <\/p>\n

\n\t                                               5. <\/font>
\nIt is the last journey in the
\nintellectuality<\/i> <\/p>\n

The action of the tapas-siddhi is now revealed in three forms, the nervous with the play of forces, action & reaction, resistance etc, the mental, with perceptions realising themselves if vijnana- maya, acting as forces, if pranamaya, & the ideal working by the swabhava. The fourth is not yet manifest. <\/p>\n

The improvement in the samadhi maintains itself & for the first time there was an instance of the merging of dream in swap- nasamadhi towards which the swapnasiddhi is driving, but the hold of the siddhi is not yet a mastery, nor sufficient in force & quality. <\/p>\n

Veda. VIII <\/p>\n

 <\/p>\n

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

During the day there was attack & cloud constantly till the afternoon. The siddhi so far as it progresses behind the veil. The Arogya suffered something of a relapse. Rupadrishti progressed. <\/p>\n

Veda VIII <\/p>\n

 <\/p>\n

May 11th.<\/sup><\/font> <\/p>\n

The chief work done was in the karma, ie translation of Veda VIII, several movements towards the fulfilment of the predictions 2. 3. 4 of the 8th
\nMay,<\/span> some indications of progress in the rupa, resumption of brief connected colloquies in swapnasamadhi, co- herence in swapna; but all this happens still in a disorganised fashion subject to shiftings & collapse. Prediction 7 is still far from fulfilment. <\/p>\n

Kamananda flagged during the day & the stress of Roga on the Arogyasiddhi continued. Heat heavily felt & thirst revived. <\/p>\n

 <\/p>\n

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

The secret of the continued struggle long understood is now fully revealed to the experience in knowledge & sensation. It is  <\/p>\n

\n

\n


\n470<\/i><\/p>\n

a struggle between certain parts of the universal-personal Nature which are anandamaya of the mentality & attached to the slow, gradual & pleasant development of the siddhi through mental ananda & samata & others which are tapomaya of the sat in the mentality & aspire to the rapid, powerful & chanda development of the siddhi through vijnana. The former were at the centre of the action & personality, but are now displaced. In order to maintain or recover their hold, they have struggled to maintain the former gradual progress & favoured even relapse & obstruction as helpful to the retardation. As a result they see asiddhi & chaos threatening to establish themselves in the general failure of the Yoga. For this reason the principle of relapse has been allowed once again to become powerful in the subjective siddhi. Many of these parts are now repentant of their obstruction, others half-convinced, others uncertain & inclined to persevere. <\/p>\n

The general result has not been favourable to a rapid siddhi. In the vijnana, the intellect is now forced to a more general & unquestioning acceptance of the satyam & brihat in the knowledge & of the value of personal tapas as a force in the determination of results;but the knowledge has receded in ritam & the power in actual effectivity as a result of the violent & obstinate pres- sure of the anandamaya mental devatas of the Mahasaraswati Prakriti. <\/p>\n

Rupa advances slowly. There are now rare figures of all kinds of an initial stability that present themselves directly to the sthula vision; but for the most part the formlessness of the stable rupas (now even exaggerated) & the instability of formed rupas is still the rule of the jagrad drishti. In Samadhi the stability acquired is maintained but does not progress; swapna fluctuates between coherence & incoherence. <\/p>\n

In the physical siddhi kamananda continues to recur with a brief intensity, but its continuity is discontinued, in order, it is suggested, that the physical nature may now take it up & develop spontaneously its higher permanence. In Arogya, although there is still the strong tendency of siddhi behind, the actuality presents rather acute symptoms of asiddhi. Thirst is fully revived in the exterior nervous parts, but the discomfort of heat is being expelled  <\/p>\n

\n

\n


\n471<\/i> <\/p>\n

along with other physical discomfort. The revival of full subjective ananda is being attempted, but on the old basis. <\/p>\n

In Karma there are strong effects of dharma, but these are isolated & not organised, nor subject to the vijnanamaya will. Veda continues (3 hymns in the day) & the residue of actual unil- lumination is slight. The rest of the sahitya is discontinued for the present. Kriti is active in the old way, unsatisfactorily, fragmentarily & confusedly. The general result at the moment is the triumph of the retarded gradual movement against the forces making for organisation & rapidity. <\/p>\n

 <\/p>\n

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

In vijnana brihat ritam with imperfections & limited ritam with perfection; also reversion to inferential error. In power, the condition of struggle, but with a tendency for mental tapas to re- place nervous tapas & to guide even such nervous tapas as persists. <\/p>\n

There is a steady movement towards the expulsion of the op- pressive tamas from the brain & the body. The old ananda in mere passivity regarding a progress determined almost independently by the forces of the trailokyamayi Prakriti, is now definitely rejected. The assertion of the luminous mastering Tapas is made finally in the inner nature & awaits the progress of the siddhi there to become effective in the outer world. <\/p>\n

 <\/p>\n

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

The most important result of the day was the progress in the expulsion of the tamas from the body. Veda IX. 1 \u00ad 5, 11 to 53, were read & annotated in less than 3 hours (the first five taking one hour) without any more than a slight eventual fatigue of the bodily parts, but no failure of the rapid & luminous faculty in the brain. The continuance of this force & pravritti has now to be assured. <\/p>\n

For some time past there has been a fixed movement towards minimising evacuation, limited to twice in the day for the jala; for the other, there is no fixed time or proportion, but the movement is yet imperfect. The Arogya seems to be partially asserting itself in the most external parts of the body & prana where the roga had recently asserted itself with some force & great obstinacy.  <\/p>\n

\n

\n


\n472<\/i><\/p>\n

May 15th<\/sup><\/font><\/p>\n

The Anandamaya Lilamaya is now making itself normal in the Brahmadarshana. <\/p>\n

Veda. Veda [IX.] 54 to 60 completed on the 14th. Today 61 \u00ad 75. (long hymns) <\/p>\n

The recurrent continuity of the vijnanamaya instruments seems now to have set in. Effectivity of tapas vindicates itself unexpectedly from time to time even in the kriti. Rupa is active in the chidakash in antardrishta; the forms complete & perfect, but unchanged in the chittakasha. Samadhi continues as before. Rupa in jagrat bahirdarshi is now perfect except in freedom & a stable stability. <\/p>\n

 <\/p>\n

\n\tMay 16th<\/sup><\/font><\/p>\n

Evacuation, comparatively slight & normal, after 6 days (ie on the 7th
\nday)<\/span> no noticeable reaction. Last time was after 4 days, copious & there was slight momentary reaction & sign of imper- fect assimilation. The body attempts to get weary with the stress of work, but is compelled to revive & the weariness disappears during the next spell of work; there is a slight tamas from time to time in the physical brain. Ritam is still fluctuating in the trikaldrishti. <\/p>\n

Veda IX. 76 \u00ad 114 minus 86. 96. 97. 107 \u00ad 110. <\/p>\n

 <\/p>\n

\n\tMay 17th<\/sup><\/font><\/p>\n

Disturbance in the progress of the assimilation; moderate evac- uation. Arogya still resisted at the same point. <\/p>\n

Veda IX. 86. 96. 97. 107 \u00ad 110. The ninth book completed in 4 days; the tapas always resisting the old forms of weariness. <\/p>\n

 <\/p>\n

\n\tMay 18th<\/font><\/p>\n

The intensity of subjective ananda is once more attempting to reassert its universal domination & equality & this time with greater chances of success, for it is intimately associated with the growing sense of the Anandamaya Lila & the integral dasya of the being. The satyam & brihat grow continually & take larger possession of the perceptive attitude towards the world; the ritam still fluctuates, because the truth & largeness are of the mental realm, not of the ideal consciousness; the mind receives the truths  <\/p>\n

\n

\n


\n473<\/i> <\/p>\n

of being in action, but because it separates itself from the vijnana is unable to place them with spontaneous correctness. When it applies itself, it can place them correctly, if it rises beyond the duel of tapas & tamas neither of which can entirely justify itself or entirely refute the other. The physical siddhi fluctuates continually. <\/p>\n

Seventh book of Veda commenced. 41 \u00ad 45 translated with notes. X. 1 \u00ad 4. read. Introduction to Veda commenced yesterday continued. Introduction to Life Divine commenced. <\/p>\n

Utthapana resumed, but feebly. The three basic siddhis are eclipsed in the body; but laghima easily emerged & mahima to some extent. Anima is less active than formerly. <\/p>\n

The force of continuity of swapnasamadhi very slightly in- creased after several nights of suspension of progress. Rupa still progresses by the same infinitesimal degrees, as also the other parts of the vijnana. <\/p>\n

 <\/p>\n

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

The difficulty now felt with the vijnana is to raise the mind out of the sphere of the vijnanabuddhi turned towards form of force & form of matter & their movements. The Tapas cannot be easily effective because in the realm of nervous force every force put forward has a greater or less authority to persist &, if possible, conquer & every perception turns into a force which has a right to exert itself & persist. It is only by rising beyond to vijnana itself that the vijnanabuddhi can be liberated from the subservience to truth of possibility by freedom of ultimate law in the ritam. But there are two ritams, one that follows & adapts the possibilities, an- other that controls sovranly the possibilities & it depends on which plane the consciousness adopts whether the knowledge & power will be of the higher controlling kind or the lower self-adapting kind. <\/p>\n

The chief source of ashanti & asamata in their recurrence was hitherto the unilluminated action of the nervous force in battle with the resistance in the activity. This is now being moulded to the samata by a double process of sama action without ashanti unillu- minated except by the indirect or chandra tejas & of illumination leading to ananda of struggle, victory & defeat. The other source,  <\/p>\n

\n

\n


\n474<\/i><\/p>\n

absence of sufficient faith & sahasa, is being dealt with by a more gradual process. <\/p>\n

Utthapana continued; one position of the neck, 15 minutes; horizontal & medial of the leg 15 minutes each; the waist & back, one minute. The right basis is not yet successfully established. The vertical position of the arms, in the recumbent state of the body, which could formerly be continued for 3 hours without strain, except a slight & hardly appreciable reaction at the end, now resulted in a very appreciable strain at the end of half an hour. There is in other respects also a noticeable relapse in the physical shakti. <\/p>\n

As yet, the principle of relapse maintains itself everywhere; the second intimation of the 2d
\nMay<\/span> has not been fulfilled except that the relapse is no longer definitive, no part of the purely subjective siddhi being lost so that it has to be rebuilt, but only concealed so that it has to be remanifested. The Atris & Vrikas are no longer powerful, but the Coverers, Vritras, still retain their strength. In the less subjective parts of the vijnana, the Atris seem to persist, but they swallow without digesting & the siddhi eventually comes out again with a slight appearance of re-growth rather than of reconstruction. In the physical siddhi & the kriti the Vrikas seem yet to have power. <\/p>\n

Assimilation is once more thrown back to its old condition of parthiva & jalamaya obstruction, but the tejomaya has not recov- ered its power. For some days there has been a daily manifestation for half an hour in the evening of slight feverish heat, but its strength & period is diminishing & it has no after-effect on the body. <\/p>\n

Veda X. 5 to 15 read. The rest of the work intermitted.<\/p>\n


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

\n\t1.<\/font>
\nSn [Saurin]<\/span> is about to understand.<\/i> <\/p>\n

\n\t2. <\/font>
\nDeath of the difficulty in the society
\n<\/i>(samaja)- not immediate, but to be prepared. <\/p>\n

3. KS.
\n\t–fulfilled as usual, but unexpectedly –KS coming after long absence to invite others. <\/p>\n

 <\/p>\n

There is a suggestion that kriti of a definite kind will now begin, not at first decisive, but constantly growing in force & power. At present separate aishwaryas in this direction are fulfilled wholly or  <\/p>\n

\n

\n


\n475<\/i> <\/p>\n

partially, but there is no precision, or if precision, no harmony of separate effects & therefore, as a rule, no satisfactory upshot. <\/p>\n

Veda VII. 46 \u00ad 49 translated. <\/p>\n

 <\/p>\n

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

The fluctuations of personality have been resumed & con- tinue, but the Mahakali nature tends always to return. The lapse is no longer determined by any subjective cause, but by a sort of subsidence in the physical & nervous energy. <\/p>\n

Lipi (20th) <\/p>\n

Enjoy– selfish (self-regarding) ideality. <\/p>\n

Sortileges (20th) <\/p>\n

1.अग्निः
\n\tशुचिव्रततमःशुचिर्विप्रः शुचिः<\/span>  कविः |<\/span><\/p>\n

\n\tशुची रोचत आहुतः ||<\/span><\/p>\n

\n\tउत त्वा धीतयो मम गिरो वर्धंतु विश्र्व्हा |<\/span><\/p>\n

\n\tअग्ने सख्यस्य बोधि नः |<\/span><\/p>\n

 <\/p>\n

ie. the Divine Force (Tapas) has now to become entirely pure in its action, pure in the mental illuminations, pure in the idealities, pure in the sacrificial offering of all the energies to Krishna. So all the thoughts & their expressions in internal & external speech have to increase into an universal activity. It has also to open out in the personal relation with Krishna. <\/p>\n

2.
\n\tअग्निसोमा पुनर्वसू अस्ममे धारयतं रयिं || <\/span> <\/p>\n

The combined Tapas & Ananda of the mind have now to be reshaped in an ideal substance of consciousness and to hold the divine felicity firmly. <\/p>\n

 <\/p>\n

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

Sortileges– recorded in the last khata & their indications <\/p>\n

(1) Mar 28. Penetration of the mental being by the mental delight, Indra by Soma, fulfilled gradually in two months & now approaching perfection. <\/p>\n

(2) Mar 29. Destruction of the tapasic rajas impulses dis- turbing the system Fulfilled. <\/p>\n

(3) do. Rejection of control by the Vrikas Fulfilled in the pure subjectivity. <\/p>\n

(4) Union of Tapas & mental Ananda & growth into pure  <\/p>\n

\n

\n


\n476<\/i><\/p>\n

Ananda– (Mar 30). First part fulfilled, is being perfected; the second is being prepared. <\/p>\n

(5) April 1– Illumination of the nervous impulses & coordi- nation of mind & prana.. Fulfilled, now approaching perfection. <\/p>\n

(6) April 4.– Knowledge of the three lower worlds within, discriminatory perception of the impulses & distinction between the true & the false. Fulfilled, to be perfected. <\/p>\n

(7) April 12th. See explanation. In course of fulfilment. .. <\/p>\n

The sortilege of Mar 31 remains unfulfilled even in its begin- nings. <\/p>\n

Isha Upanishad translated with notes. <\/p>\n

A period of progressive fulfilment has been indicated from day before yesterday. There are some signs of its fulfilment. The basis of the triloka has been formed. In the knowledge the mind perceives the forces of the bhuvar & is no longer easily led away by the tapasic stress; where there is error, it is more swift to correct it even before the event; where there is uncertainty it is more willing to recognise it. There is a more illumined action of the mental telepathy. The decisive trikaldrishti reemerges & is more amply justified. <\/p>\n

Kamananda recovered & increased its persistence yesterday; it is once more attempting a continuous permanence. With the smarana it is usually active, except when the contrary nervous forces put out a strong effort to oppress it; its capacity for act- ing without the smarana is steadily increasing, but as yet it is not dominant. <\/p>\n

The main obstacle now to progress is the imperfection of that layer in the koshas of the being which represents the meeting-place of the prana & the anna in the most physical action of the former principle. This imperfection exaggerated not only insists on the habitual symptoms of roga, but it is a channel for the perpetu- ation of the previous habits of the mentality. It is aided by the tamasic ananda in the mind which enjoys & seeks to materialise all suggestions of inertia, defeat, collapse etc. Eg. it being noted that the tejasic difficulties of the assimilation could not reestablish themselves, this tamasic mentality at once sought to restore them & succeeded in rendering them once more active.  <\/p>\n

\n

\n


\n477<\/i> <\/p>\n

Lipis <\/p>\n

(1) <\/font>
\n21. <\/i>(2)
\n31. <\/i>(3)
\n13. <\/i>These are the points in which the siddhi is still more behindhand than in others. <\/p>\n

\n\t(4) <\/font>
\nTeleology– <\/i>ie the purpose of the various mental & ner- vous movements favourable or adverse now reveals itself to the mind & the self-revelation has today begun to be habitual.<\/p>\n

\n\t(5) <\/font>
\nTogether– <\/i>ie the immediate trikaldrishti & the distant must act together, although the mind seeks to reject the latter, because it cannot be verified– eg it disbelieves in lipi (2) entirely, [ ]6<\/sup> in lipi 3 partially or mostly, in (1) to a slight extent.<\/p>\n

\n\t(6) <\/font>
\nSuspicion in the intellectuality of the ideality, especially<\/i> the lipi–
\n<\/i><\/font>referring to the last point noted & previous to the thought which it suggested. <\/p>\n

\n\t(7) <\/font>
\nTeleology of the lipi–
\n<\/i>ie the lipi, as serving certain useful purposes in the life & progress, must be understood in its right purpose.<\/p>\n

\n\t(8) <\/font>
\nShilleto. Auchulos. <\/i>
\nAn instance of this teleology. The first, often repeated in the last few days was fixed in its intention by the second, & has now served to recall a number of minute facts of the life in England which had rested entirely forgotten during the last twenty years, thus assisting one difficult & obscure motion of the siddhi which has been much resisted. <\/p>\n

Kamananda recurrent, but much obstructed throughout the day.<\/p>\n

Swapnasamadhi thrown back in lipi into a false coherence & in dream into the old confusion; the rupa does not yet advance at all sensibly but keeps its gains in continuity. It is, however, confined to the dim chhayamaya proper to that low physical nervosity now dominant & typified in some systems in Patala & the astral worlds. The luminous visions occur rarely, & those which come are usually of a gross pranic & trivial kind.<\/p>\n

 <\/p>\n

\n\t6<\/sup> <\/font>
\nMS <\/font> <\/i>(3)<\/font>  <\/p>\n

\n

\n


\n478<\/i><\/p>\n

The translation of experience into terms of vijnanabuddhi con- tinues with a dull steadiness, without intense ananda, but without nirananda. Occasionally the Prana & nervous mind indicate a slight impatience or sense of depression. Apparently these have to be eliminated before the tamasic pressure will be entirely re- moved. <\/p>\n

Utthapana is practically discontinued for the last two or three days. <\/p>\n

Veda VIII. 101. translated with notes. <\/p>\n

 <\/p>\n

\n\tMay 23d<\/sup><\/font><\/p>\n

Veda I. 90– translated with notes; settling several doubtful points, owing to the brilliance of the illuminations acting on the external proof. Kena Upanishad I Kh[anda] translated with notes. Also Ved I. 91. others prepared.<\/p>\n


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

1. <\/font>
\nP. tenth  <\/i>
\n2. Soul-kinship <\/i>(reference to the Rs [Richards]). <\/p>\n

\n\t3. <\/font>
\nEffort to deflect the siddhi–
\n<\/i>ie into another spirit & other aims than those throughout intended, so as to deprive it of its leverage & its fullness. This attempt, long suffered, is now being defeated. <\/p>\n

\n\t4. <\/font>
\nsigned authority of the lipi
\n<\/i>with regard to trikaldrishti of the Kamananda which is now to progress inevitably subject to a more purely physical resistance. <\/p>\n

\n\t5. <\/font>
\nsimplex, duplex. <\/i>
\n Eka, Dwita? <\/p>\n

\n\t6. <\/font>
\nTejas in the desire has to be changed into self-regarding
\nideality<\/i><\/p>\n


\nIndications<\/i> <\/p>\n

\n\t1<\/font>. The jnanam Brahma & Anandam Brahma will not be held continuously in the full active consciousness for some time yet. <\/p>\n

2. The same with the fullness of activity of the vijnanamaya knowledge & power. There is much development yet to be done. <\/p>\n

The cloud of tamas began to be rent & drift apart after a
\n\tsortilege from the Veda.त्वं ज्योतिषा वि तमो ववर्थ <\/span> –ie Soma, the mental Ananda. During the rest of the day there was a struggle in which the Tamas receded without much difficulty. The vibrations of the mental Ananda are becoming more powerful & are being  <\/p>\n

\n

\n


\n479<\/i> <\/p>\n

accorded with energy in the Tapas & prakasha in the Knowledge. The trilok of the physical consciousness is being subjected to the liberated trilok of the nervous consciousness with that of the pure mental behind but not
\n<\/font>purohita.<\/i> <\/p>\n

Kamananda persists in recurrence, but is oppressed from out- side. Rupa has for two or three [days] ceased its slow, but steady progress except in the antardarshi where it is manifesting occasional perfect images in a cloud of darkness. <\/p>\n

 <\/p>\n

\n\tMay 24th<\/sup><\/font> <\/p>\n

Veda I. 92. Fresh proofs of efficiency in Dharma. <\/p>\n

No sensible change from previous condition except increase of force & activity <\/p>\n

 <\/p>\n

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

The Idea of the Veda begun as an introduction to translations. The energy is becoming more rapid & intense in intellectual action that takes an outward form eg writing & speech, where prakasha, tapas & shama are uniting into a single entity; but not as yet in thought & action where there are only movements of tapas af- terwards discontinued. The script, also, is more effective than the articulate thought & the articulate thought more effective than the perceptive. <\/p>\n

Speech is once more active and less governed or prompted by the lower intellectual functions. <\/p>\n

At night there was once more dream coherent, pure of present ego & apparently commemorative of past truth; only some of the circumstances were borrowed from the present or else resembled the present. <\/p>\n

 <\/p>\n

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

Veda I. 170 translated with commentary for the review. <\/p>\n

Veda III. 37. . 40– rendered with notes. <\/p>\n

The siddhi is now in a state of outward inactivity in all but the sahitya. There is no decisive relapse in the subjectivity, but also no decisive progress, except in the second chatusthaya.  <\/p>\n

\n

\n


\n480<\/i><\/p>\n

\nMay 27th<\/sup><\/font><\/p>\n

Veda III. 41 \u00ad 50. Translation & Commentary on I. 1 com- menced [ ].7<\/sup> <\/p>\n

The shuddhananda & sense of Supreme Beauty in all things is growing with the growth of the Mahalakshmi bhava, but it is not, as formerly, overpowering & intolerant of the perception of differences in gunas in the mentality. It perceives the vulgar as vulgar, the common as common & yet as divine & uncommon in that which it expresses. <\/p>\n

The consciousness now lives chiefly in the Bhuvar lower & higher, but not actively in the Pradiv or Swar. It has to raise itself to these altitudes. <\/p>\n

The tamas is steadily receding into the most external parts of the bodily system; there it does not prevent activity, but it prevents progress in the physical siddhi. <\/p>\n

 <\/p>\n

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

Veda I. 1. Commentary begun. III. 51. <\/p>\n

There is now an attempt to apply the same constant tapas to Yogasiddhi as to literary & scholastic work. The first result is useful coherent lipi in samadhi & the resumption of coherent conversation in the same with clear sthula shabda. The lipi ran “All is Agni. All is He too. OM Agnih.” with words that could not be read before they disappeared. <\/p>\n

Lipi.<\/p>\n

\n\t1 <\/font>
\nTonight.<\/i> <\/p>\n

\n\t2 <\/font>
\nTuesday<\/i> <\/p>\n

\n\t3 <\/font>
\nBluysen deputy till death destroys–
\n<\/i>a continuation appar- ently of the lipi that was persistent during the past four years that B. would be deputy again. <\/p>\n

The satyam in the nervous mind is now much strengthened & carries with it a growing force of ritam. There is occasional action of the deciding ritam in pradiv (pure mind in relation with ner- vous) which exceeds the nervous telepathic indications & indicates<\/p>\n

 <\/p>\n

\n\t7<\/sup> <\/font>
\nMS <\/font> <\/i>in translation. [This phrase was not cancelled after “Translation &” was added<\/i> between the lines.  Ed.<\/i><\/font>]  <\/font><\/p>\n

\n

\n


\n481<\/i> <\/p>\n

a result not contained in the outer or intermediary conscious[ness] of the object. <\/p>\n

It is now sufficiently enforced on the material intellect by ex- perience that all the nervous movements of thought & action are justified, all have an utility and behind that utility a truth of fact in being. Without abandoning the nervous consciousness the siddhi may now on a securer basis again enlarge itself in the intermediate mental activities. <\/p>\n

The faith is visibly growing stronger in the full Yogasiddhi (except saundarya), & in a part of the karma, ie sahitya & a certain amount of dharma. <\/p>\n

 <\/p>\n

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

The siddhi is now returning to the intermediate mentality, the pradiva & seeks to perceive the contents of other mentalities as well as the contents of their nervous & affective parts & to develop again & more perfectly the mental trikaldrishti. Power, rupa, samadhi are still in the stage of struggle,
\n<\/font>samarana<\/i>, against the Vala & Vritra opposition. <\/p>\n

The mental perceptions, as distinguished from the nervous, have begun again to act, but as yet there is not the renewal of the general mental illumination which is necessary to their free activity. The decisive mental perception in trikaldrishti is increasing in force. <\/p>\n

The second of the predictions on the 8th
\nMay<\/span> has been fulfilled after a lapse of precisely three weeks due to a small difficulty which was not overcome owing to a want of energy in the search. The fourth has begun to fulfil itself with regard to the personal neces- sities, Rs 400 due paid[,] Rs 500 available, Rs 200 possible; with another Rs 250 there will be enough for bare necessities for a year from July 1914 to end of June 1915. By that time other resources will be found. The third prediction is still in process of fulfilment. The fifth is being carried out, but the samata is sometimes slightly & momentarily disturbed, the abhyasa is still hampered in its action & slow in result. The sixth & seventh are yet to be properly fulfilled. <\/p>\n

The stability & continuity of rupa increased to some extent in the swapnasamadhi & tends to increase (in stability) in the jagrat.  <\/p>\n

\n

\n


\n482<\/i><\/p>\n

\nMay 30th<\/sup><\/font> <\/p>\n

Faith is still deficient in kriti, samaja & saundarya as lacking entirely or almost entirely any ground in the actuality. In the dharma & sahitya it is increasing, but insufficient. <\/p>\n

A letter from Sn<\/sup>
\n[Saurin]<\/span> showing power of Dharma acting at a distance through communicative vyapti. Continuance of the work on the Veda (The Secret of the Veda). In the progress of the internal siddhi a period of slight retardation. The physical siddhi is also obstructed. There are nevertheless overt movements towards progress. <\/p>\n

 <\/p>\n

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

Dharma shows increasing effectivity. In French elections one main line of Aishwarya fulfilled, the others operative but only slightly effectual, as being in some details inconsistent & op- posed to each other. Obstruction strong. Isha Up. translation & notes recast finally. Ritam in governing idea of the philosophical work. <\/p>\n

 <\/p>\n

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

The formulated & steady activity for the regulation of the third chatusthaya is apparently to begin today & a separate detailed record of the results has been commenced.8<\/sup>
\nThe<\/span> outward physical system today is much oppressed by heat & thirst while the inner is free & tends to have the ananda. Powerful tamas in the body; continued from many days. A great deal of walking was done & produced at first strong tamasic fatigue, but afterwards the fatigue was driven into the thin exterior shell of the physical conscious- ness & the rest of it was filled with a pranashakti untouched by tamas.<\/p>\n

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

\n1. <\/font>
\nLady of delight <\/i>
\nie the one of the sapta hotrah who directs Ananda of the Manas is to take charge. Fulfilled9<\/sup> <\/p>\n

\n <\/p>\n

\n8<\/sup> <\/font>
\nThis separate record has not been found.  Ed.<\/font><\/i>
\n<\/font><\/p>\n

\n9<\/sup> <\/font>
\nThis and the fulfilments that follow (the last indicated by ditto marks) were written
\nafter the entry was completed.<\/font><\/i> —<\/font>Ed.<\/font><\/i><\/p>\n

\n

\n


\n483<\/i> <\/p>\n

\n\t2. <\/font>
\nPerfect efflorescence of the siddhi–
\n<\/i>ie of the already ac- complished siddhi now veiled by the tamas– fulfilled except in Power & Body. <\/p>\n

\n\t3. <\/font>
\nLight . . delight– <\/i>remanifestation  <\/p>\n

\n\t4. <\/font>
\nTegument unripe– <\/i>
\nreferring to the exterior physical shell over which the siddhi seems to have no power. <\/p>\n

5. J.F.10<\/sup> <\/p>\n

Typical instance of communicative vyapti <\/p>\n

The idea came to ask Mme R. [Richard] how soon they would go into the new house, but the question was asked only in the mind; in 15 or 20 seconds she answered, “In one or two days perhaps we shall go into the house.” <\/p>\n

Thought perception is now being regularised, but the false interpretations of mental content have still to be eliminated. The movement towards pure mental trikaldrishti and ritam persists. The sense of the general Ananda Brahman (ananda akasha) long covered over is now reviving. <\/p>\n

Sort. <\/p>\n

\n\tअग्निर्यथैक एव प्रकाशात्मा सन् भुवनं _भवंत्यस्मिन्भूतानीति
\n\tभुवनम् अयं लोकस्तमिमं प्रविष्टोऽनुप्रविष्टः <\/span> <\/p>\n

ie. the Divine Force at work manifesting in luminous activity is to take possession of the whole subjective consciousness internal & external in this world; hav- ing already extended in the nervous consciousness it has to take possession of the rest. <\/p>\n

 <\/p>\n

\n\tJune 2d. June 3d.<\/font><\/p>\n

 [<\/font>No entry<\/i>] <\/p>\n

 <\/p>\n

\n\t10<\/sup> <\/font>
\n\tPerhaps “jollity
\nfestivity”
\nEd.<\/font><\/i><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

15 APRIL \u00ad 1 JUNE 1914 Record of Yoga April 15th to 1914 April 15th Wednesday. Today the siddhi is beginning to reemerge decidedly from…<\/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-1808","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\/1808","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=1808"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1808\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1808"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1808"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1808"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}