{"id":1809,"date":"2013-07-13T01:37:32","date_gmt":"2013-07-13T01:37:32","guid":{"rendered":"http:\/\/localhost\/?p=1809"},"modified":"2013-07-13T01:37:32","modified_gmt":"2013-07-13T01:37:32","slug":"40-9-januaryto14-february-1917-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\/40-9-januaryto14-february-1917-vol-10-record-of-yoga","title":{"rendered":"-40_9 JANUARYto14 FEBRUARY 1917.htm"},"content":{"rendered":"
\n\n\n
\n

\n


\n9 JANUARY \u00ad 14 FEBRUARY 1917<\/font><\/b> <\/font><\/p>\n

 <\/p>\n

Jan 9th
\n1917.<\/span> <\/p>\n

 <\/p>\n

Re. [Reference] <\/p>\n

         
\n\t\t\tय ओहते रक्षसो देववीतावचक्रभिस्तं मरुतो नि यात |<\/span><\/p>\n

\n\t\t\tयो वः शमी शशमानस्य निंदात् तुच्छयान्कामान् करते
\n\t\t\tसिष्विदानः ||<\/span><\/p>\n

 <\/p>\n

“The Rakshasas who rush to the attack in the birth of the godheads,
\n\t\t\t\u2014<\/font>O Thought-gods,1<\/sup>
\nhim<\/span> assail in your wheelless cars who confines your work when man seeks his self-expression and with sweat of effort creates little fragmentary desires.” <\/p>\n

This corresponds to the actual state of the siddhi.
\nSamata
\n<\/i><\/font>is conquered; only vague unsubstantial touches of asamata can now trouble the outer physical skin of the
\npranakosha<\/i><\/font>. Shakti on the ba- sis of dasya is well founded, though still imperfect in the application of sraddha
\n<\/i><\/font>through uncertainty of knowledge & will and therefore imperfect also in aishwarya
\n<\/i>of devibhava<\/i><\/font>. But the third chatusthaya is held back in order to get rid of the last fragments of the ghost of desire which prevent the free identification of the effortless will with the cosmic Will and to get rid also of the defect of the thought which the Rakshasa still tries to limit to the stumbling movements of the intellect. <\/p>\n

Telepathy is now strong and spontaneous in its satyam, but the ritam is imperfect because of the persistence of the intellec- tual overstress, false choice, false valuation, false interpretation. Trikaldrishti is gradually strengthening itself, but is still occasional and uncertain because usually rendered by the physical mind intel- lectually and not ideally. <\/p>\n

Re
\n\t\t\tपरिष्कृतस्य रसिन इयमासुतिश्र्चारुर्मदाय पत्यते
\n\t\t\t<\/span> <\/p>\n

 <\/p>\n

\n\t\t\t1<\/font><\/sup>
\nIn the manuscript, “Thought-gods” is written above “Maruts”, which is not cancelled. \u2014<\/font>Ed.<\/i>  <\/font><\/p>\n

\n

\n


\n920<\/i><\/p>\n

The Ananda purified felt a little afterwards flowing through the sukshma body like a sweet and delightful wine (juice of grapes). <\/p>\n

 <\/p>\n

\n\t\t\tJan 10<\/font> <\/p>\n

Sensitiveness of pranic body; intense pranic and emotional & sensational telepathy, brihattara; also development of sense- thought telepathy in the mind & some vague pure thought telepa- thy. Strength of sanyama <\/p>\n

Valuative vartamanadrishti becoming more & more ritam. Im- mediate trikaldrishti strong, but still more tentative than decisive. <\/p>\n

Ref. <\/p>\n

\n\t\t\t      
\n\t\t\tअग्निस्तुविश्रवस्तमं तुविब्रह्माणमुत्तमं |<\/span><\/p>\n

\n\t\t\t        अतूर्तं
\n\t\t\tश्रावयत्पतिं पुत्रं ददाति दाशुषे ||<\/span><\/p>\n

 <\/p>\n

Not immediate future. indicates vijnanamaya realisation of the Ishwara. <\/p>\n

While rejecting suggestion of fifth chatusthaya, fourth mem- ber<\/p>\n

\n\t\t\tद प्रियो भूत्वा परमं सुखमश्र्नुते <\/span><\/p>\n

Distant future, questioned by mind. In answer <\/p>\n

\n\t\t\t        
\n\t\t\tकृणुष्व पाजः प्रसितिं च पृथ्वीं याहि राजेवाऽमवानिभेन | तृष्वीमनु
\n\t\t\tप्रसितिं द्रुणानो अस्तासि विध्य रक्षसस्तपिष्ठैः ||<\/span><\/p>\n

 <\/p>\n

That is by rapidity of development of the divine Will and its destruction of the opposing powers, the thing may be realised even in this life. <\/p>\n

 <\/p>\n

\n\t\t\tJan 11th<\/font> <\/p>\n

Both perceptive (ideal) thought & vangmaya as well as coher- ent lipi are constant in samadhi, seated, even at great depths which formerly brought sleep. Now sleep is put back and only slightly, occasionally and for a moment or two overcomes the swapna- sushupti or supta-swapna. It remains to be seen whether this great advance is firmly consolidated & whether or how far it will ex- tend to samadhi, lying down, daytime. Night is still given to sleep, & until yesterday it prevailed always after a time in the daytime recumbence.  <\/p>\n

\n

\n


\n921<\/i> <\/p>\n

Re <\/p>\n

\n\t\t\tयोंऽतःसुखोंऽतरारमस्तथांतज्र्योतिरेव यः |<\/span><\/p>\n

\n\t\t\tस योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ||<\/span><\/p>\n

\n\t\t\tलभंते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः |<\/span><\/p>\n

\n\t\t\tछित्रव्दैधा यतात्मानः सर्वभूतहिते रताः ||<\/span><\/p>\n

 <\/p>\n

Doubt is being destroyed by the growth of the ideality, samata and dasya perfected have got rid of egoistic desire and its attendant stains, the Ishwara is governing the being; therefore the time has come to establish the inner joy and light, in itself entirely, the joy of things being merely its outflowing & not at all dependent on things. With this will come the completion of the brahmabhava by the dissolution of the remnants of mentality & the power to begin the karma. Thus
\n<\/font>atmarati <\/i>
\n& brahmabhava <\/i>are already es- tablished, but still besieged by old habits of mind & therefore still imperfect. <\/p>\n

 <\/p>\n

\n\t\t\tJan 12<\/font>th<\/font><\/sup> <\/p>\n

Stability, spontaneity, legibility of the lipi. When legibility is imperfect, spontaneity suffers[,] the mind interfering to catch the unexpressed or decipher the illegible portions. Stability also is then diminished. <\/p>\n

There is some revival of intellectual confusion preparing a larger ideality. <\/p>\n

 <\/p>\n

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

The battle to transform the telepathy into ideal thought and perception continues. <\/p>\n

There is a distinct advance towards the universalisation of chidghana-shuddhananda & the sense of universal divine beauty in place of shuddha ahaituka ananda and the sense of natural beauty.
\n\t\t\tIf this is established, the will be complete.<\/p>\n

The chidghana is now firmly prominent in the ahaituka in place of the nirvijnana ahaituka, even in human figures & faces where it was or tended to be absent. For some time chidghana has been perfect in things and present in animals.  <\/p>\n

\n

\n


\n922<\/i><\/p>\n

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

After two days of struggle & obscuration in which the Asamata pressed upon and into the consciousness owing to the revival of rajasic struggle, there is a triumph of the Ananda, cosmic, possess- ing the whole being, though it is still besieged from outside in the physical Prana by the resuscitated Asamata. This is connected with defect of Aiswarya & sraddha in the perfect siddhi. <\/p>\n

Brahmadarshana has become again & more firmly Ananda- brahmadarshana and is now being refilled with Krishna-Kali- darshana. <\/p>\n

At the same time madhura dasya is restored with intensity. <\/p>\n

The last remnants of the personal egoistic attitude are being attacked and persistently and rapidly removed to be replaced by the divine & cosmic ego, for whose will, enjoyment, knowledge, power the mind, life & body are to exist & not at all for the separate individual will & enjoyment.<\/p>\n

Antahsukha & antararama are therefore well founded, but antarjyotih is only beginning. It cannot be complete except by complete conversion of
\n<\/font>manas <\/i>
\ninto vijnana<\/i>. <\/p>\n

 <\/p>\n

\n\t\t\tJan 20th<\/sup><\/font> <\/p>\n

The last few days have seen <\/p>\n

(1) Strong confirmation of the first chatusthay in its complete- ness. There is now little opposition. Only the intensity of the sama ananda has to be increased and an occasional recurrence of vague disappointment prevented from returning. <\/p>\n

(2) Increased strength of second chatusthaya especially of sraddha bhagavati<\/i>,
\ndevibhava <\/i>and confirmed
\ndasya<\/i><\/font>. In the latter madhura has to be increased. Aishwarya has to be encouraged & devibhava to be less Maheshwari-Mahasaraswati with more in it of Mahakali. The Mahalakshmi colour comes with the pos- itive <\/font>
\nananda <\/i>
\n& madhura<\/i>, fades with the sinking back towards mere <\/font>
\nshanti <\/i>
\nand general samata <\/i>
\n& sukha<\/i>. The rest awaits the development of the third chatusthaya. <\/p>\n

(3) Great extension of perception of satyam in telepathy, which is preparing to embrace sensational & mental telepathy  <\/p>\n

\n

\n


\n923<\/i> <\/p>\n

\n\t\t\tand telepathic trikaldrishti. Tapas is increasing towards
\n<\/font>brihat<\/i> effectiveness, but is not yet ideal (<\/font>vijnanamaya<\/i>). It awaits the development of pure trikaldrishti unified with pure will. <\/p>\n

\n\t\t\t(4) A
\n<\/font>struggle in the fourth
\n\t\t\tchatusthaya
\n<\/font>arogya<\/i>. The opposi- tion still prevails, though more hard put to it to maintain itself. <\/p>\n

(5) Considerable extension of lipi.<\/p>\n

\n\t\t\t(6) Increase of KrishnaKali, but not in the perfect form.
\n<\/font>Karma<\/i> has suffered a return to the deadlock. <\/p>\n

The instruments of vijnana are becoming more directly the Ishwara’s. <\/p>\n

\n\t\t\tअंतःसुख <\/span>& अंतराराम<\/span> being assured,
\n\t\t\tअंतजर्योतिः <\/span> is increasing. Agni is massing strength(कृणुष्व
\n\t\t\tपाजः)<\/span> in order to create a wide &
\n\t\t\tswift movement(पृथ्वीं प्रसितिं <\/span> &तृष्वी)<\/span>. But the principal action still needed is that of the Maruts
\n\t\t\tरक्षसो नि यात. <\/span> <\/p>\n

 <\/p>\n

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

The lipi is still developing though hampered by the mental ea- gerness of the environment which seeks to anticipate and reproduce its own ideas in the lipi. The lipi is slower when not pressed, but more spontaneous, stable, vividly legible. <\/p>\n

Spontaneous, stable, legible jyotirmaya lipi: also tejomaya. Varnamaya comes but with less ease. Dhumramaya and agnimaya are least spontaneous. <\/p>\n

Script in the morning <\/p>\n

“Today third chatusthaya” <\/p>\n

“Lipi, script, thought, vani” <\/p>\n

“Samadhi <\/p>\n

Tapas-siddhi” <\/p>\n

In the first part, the programme commenced its own fulfilment at once. A great flood of ideality in all these members is pushing out the siege of the intellect. At every point the ideality shows its superior truth in giving the light, the right relation to fact of any part, fraction, aspect of the thought, which the intellect has bungled. <\/p>\n

The inspiration is fixing itself into all the instruments of the vijnana, even the perceptive thought.  <\/p>\n

\n

\n


\n924<\/i><\/p>\n

Interpretation of the rupas (sadhara) has begun <\/p>\n

Script. “Believe luminously”\u2014<\/font>that is by the ideality, in spite of the apparent resistance and nonfulfilment. This is now coming into force and the belief justifies itself by the eventual fulfilment; the light is also seeking to embrace more perfectly the details of the resistance and the fulfilment. <\/p>\n

In consequence tapassiddhi is becoming larger in its movement and more frequently & powerfully effective, often immediate or nearly immediate, sometimes exact in circumstance. <\/p>\n

In the afternoon samadhi made a general forward movement towards <\/p>\n

(1) activity of ideal thought, perceptive as well as vangmaya. Hitherto vangmaya alone was partly ideal <\/p>\n

(2) coherent & consecutive lipi, thought, narrative <\/p>\n

(3) continuous drishya combined with sravana and sparsha. <\/p>\n

\n\t\t\t(4) removal of mere
\n<\/font>shama <\/i>in samadhi, replacement by shama + tapas + prakasha. <\/p>\n

The motion is large, but not as yet entirely victorious. Espe- cially is there resistance in the drishya etc. <\/p>\n

On the whole the movement is that of the
\n\t\t\tकृणुष्व पाजः<\/span>
\n\t\t\t, the पृथ्वी<\/span> of Agni, the added to & . <\/p>\n

Intimation in the lipi several times repeated that this movement of the ideality will come to a head on Tuesday <\/p>\n

 <\/p>\n

\n\t\t\tJan 22d<\/sup> Monday<\/font> <\/p>\n

For the first time today the Ishwara is the sakshi, and not the Jiva. At the same time the Ishwara jnata, bharta, anumanta, karta is being rapidly strengthened,2<\/sup>  \u2014<\/font>(the karta from this moment after being added[)]. There is still a downward tendency of the mental powers trying to insist on the jiva in these capacities, but it is losing force. <\/p>\n

Ideality of style & substance is constantly increasing in the vijnana instruments, especially the perceptive thought, in spite of <\/p>\n

 <\/p>\n

\n\t\t\t2<\/sup> <\/font>
\n\t\t\tThe word “karta” was added between the lines, apparently when this point of
\nthe sentence had been reached. Sri Aurobindo explained the insertion in the next
\n\t\t\tphrase.\u2014<\/font>Ed.<\/font><\/i>  <\/p>\n

\n

\n


\n925<\/i> <\/p>\n

the tamasic resistance of the old mentality in its general sanskara. <\/p>\n

 <\/p>\n

Script <\/p>\n

Ideality in (telepathy), trikaldrishti, tapas<\/p>\n

\nSamadhi.       
\n^<\/font><\/b><\/p>\n

\n(1) is being already fulfilled; first as indicated in the trikaldrishti- tapas; that is to say will & knowledge are combining, preparatory to unification; afterwards in all three3<\/sup> <\/p>\n

\nLipi. “future telepathy turns to trikaldrishti” This is being gradually fulfilled. <\/p>\n

\nThe tendency of the mind to carry on one thing at a time, insisting tamasically on the impossibility of doing all at a time in the siddhi of the ideality, is being constantly contradicted and corrected. <\/p>\n

\nIdeal intellectuality is receding out of the system under pressure of intellectual ideality and that is constantly turning itself into ideal ideality, predominantly of the srauta kind (inspiration). <\/p>\n

\nIt is found more & more that every impulse, suggestion etc in the sadhan has its utility for its own purpose, but for that utility to be perceived and appreciated, the truth and limits and relation of each has to be ideally perceived. This is now being done more & more. <\/p>\n

\nAll this action is principally in the “school”, not yet applied to life at large. <\/p>\n

\n==<\/p>\n

\nAntarjyoti may now be considered as established. Brahma- bhava is growing, but has to be made more vivid & steady. <\/p>\n

\nThe , & are founded. What is left is the destruction of the limiting Rakshasas and the royal march of
\nAgni. , that Rakshasa is being destroyed rapidly. The has lost  much of his field, but still holds the body & the karma and is not quite driven out of the ideality. <\/p>\n

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

\n <\/p>\n

\n3<\/sup> <\/font>
\nApparently the script first came: “Ideality in trikaldrishti, tapas”, the word “telepathy” being added later. The parentheses around and the caret below “telepathy” in
\nSri Aurobindo’s transcription of the script appear to be his way of representing this
\nsequence.\u2014<\/font>Ed.<\/font><\/i>  <\/p>\n

\n

\n


\n926<\/i><\/p>\n

In Samadhi the activity of ideal thought perceptive and vang- maya is becoming quite normal, continuous, coherent in all the lighter layers & even in the middle depth. It is penetrating into deep samadhi. The real struggle continues to be in the jagrat<\/p>\n

Ideal activity has now become normal in all depths of the mental samadhi. There is as yet no jagrat in vijnana-samadhi. <\/p>\n

Rupa-drishya manifests coherently only in brief scenes of a few seconds’ occurrence; the deeper the samadhi, the richer the power of vision, although this [ ]4<\/sup> is not invariably the rule. Lipi and reading ditto. They are coherent, easily, only in swapna & sushupta, but in sentences only. It is at night that they begin to be long and yet coherent. <\/p>\n

In jagrat antardarshi a little impression has been made, but it is nothing firm or definite. . It is here, in jagrat, that siddhi has been most deceptive in the past. The results have always been stolen by the Rakshasas. <\/p>\n

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

Script <\/p>\n

More progress. First in jagrat samadhi. Next in ideality of t3<\/sup>. Thirdly, in physical siddhi. Some progress in vishaya. Today. <\/p>\n

In jagrat rupas of all kinds begin to reappear with a greater general tendency to siddhi. <\/p>\n

T3<\/sup>
\nincreases<\/span> in ideality, broadly; nothing definitely new. <\/p>\n

In physical siddhi the tivra & vishaya are taken up again and carried forward with greater generality & spontaneous intensity. <\/p>\n

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

 <\/p>\n

\n\t\t\tJan 23d<\/sup> Tuesday<\/font><\/p>\n

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

The t3<\/sup>
\nhas<\/span> to formulate itself in the ideality <\/p>\n

Jagrat develops farther. <\/p>\n

Vishaya improves <\/p>\n

Sraddha swashaktyam, aishwaryabhava and devibhava have to found themselves firmly.<\/p>\n

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

 <\/p>\n

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

\n

\n


\n927<\/i> <\/p>\n

T3<\/sup> is faulty in detail. To mend that fault must be the next movement of the third chatusthaya.<\/p>\n

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

Brahmabhava is now vivid & steady. To Brahmabhava has been added & united = Brahmatmabhava. To this there is attempt- ing to unite itself Ishwarabhava, but here there is a difficulty. . “Each body is the body of God” lipi realises itself with vividness, but not steadily. Each mentality the mind of God in spite of
\n<\/font>anishabhava<\/i> less vividly, less steadily. The sense of the Spirit = Deva presiding over mind and body comes only occasionally. <\/p>\n

Ananda Brahma has been for many days in suspension in favour of Manas Brahman. It is now returning sometimes with, sometimes without vijnanananda. <\/p>\n

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

Sraddha swashaktyam (subject by dasya to sraddha bhagavati) is founded,
\n\t\t\t\u2014<\/font>so too Devi bhava of the Dasi-Ishwari (Mahakali- Mahasaraswati) and as a result a qualified daiva aishwaryabhava<\/p>\n

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

T3<\/sup> is formulating itself; but there is confusion owing to mis- placement of detail by intellectual tapas. This is removed in general thought, where ideal tapas has almost replaced intellectual, but not in the application of t3<\/sup> to objects even in the “school-field”. <\/p>\n

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

Rupa in jagrat is now often clear and complete in crude, ghana crude & occasionally in perfect developed crude. It includes all the four main forms\u2014<\/font>animal, man, object, scene or group. But it is perfect & stable only in the bird form which has been chosen for the type owing to the preoccupation with the flight & movement of birds in the vicinity during the exercise of t3<\/sup>. <\/p>\n

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

Vishaya last night began to remanifest, but without any distinct improvement except in sravana. There was, however, the perfect & vivid sense, sukshma-sthula, of the sparsha of object with object, eg the moth knocking itself or moving on the window-pane or resting on the wall. <\/p>\n

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

The
\n\t\t\tपृथु पाजः is now accomplished, but it is not as yet  <\/p>\n

\n

\n


\n928<\/i><\/p>\n

sufficiently full of driving force to follow an entirely
\nतृष्वी प्रसिती . Still the rapidity in the third chatusthaya is great; it has to be perfect. <\/p>\n

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

Touch is developing itself more strongly in the sukshmabodha, and the result-sensation is often felt in the sthula; but the contact- sensation is only occasionally & very imperfectly sthula, except in the two or three familiar touches, especially that of water. <\/p>\n

Taste is recovering its force, but has yet no [ ]5<\/sup> stability except in the vaguer touches. Gandha is redeveloping. <\/p>\n

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

See towards end of book6<\/sup> <\/p>\n

 <\/p>\n

\n\t\t\tJan 23d
\n1917.<\/span> Tuesday. (continued)<\/font> <\/p>\n

The Devibhava has now been fully defined\u2014<\/font><\/p>\n

\n\t\t\tक. शौर्यमुग्रता युध्दलिप्साट्टहास्यं <\/p>\n

\n\t\t\tइ शांतिः विशालता ऐक्यलिप्सा आतज्ञमप्रसादः <\/p>\n

\n\t\t\tल प्रेम भावसमृध्दिः सौंदर्यलिप्सा स्नेहहास्यं <\/p>\n

\n\t\t\tस. दास्यं बुद्धिचतुर्यं कर्मलिप्सा प्रीतिः <\/p>\n

 <\/p>\n

Common to the four
\n\t\t\tदया ईश्र्वरभावः सर्वकर्मसामथ्रर्य <\/p>\n

 <\/p>\n

The last three bhavas,
\n\t\t\tई ल स  [i.e., Maheshwari, Mahalakshmi and Mahasaraswati], are now complete; the first is there except
\n\t\t\tअट्टहास्यं  , but not steady nor well combined with the rest. <\/p>\n

The afternoon has passed in a massive resistance to the re- cent siddhi, which has developed Ananda in battle, resistance & temporary defeat. The Devibhava has triumphed over the resis- tance. <\/p>\n

Sukshmabodha of sparsha continues to develop. <\/p>\n

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

The mental-pranic tejas (rajasic) has been absorbed into tapas; the intellectual tapas is being now excluded & its action <\/p>\n

 <\/p>\n

\n\t\t\t5<\/sup> <\/font>
\nMS <\/font> <\/i>no <\/font><\/p>\n

\n\t\t\t6<\/sup> <\/font>
\n\t\t\tIn the manuscript, thirty pages of previously written notes on the Veda intervene
\nbetween the first and second parts of the entry of 23 January.<\/font><\/i>
\n\t\t\t<\/font>
\n\t\t\t\u2014<\/font>Ed.<\/font><\/i><\/p>\n

\n

\n


\n929<\/i> <\/p>\n

transformed into ideal tapas. This can only be completed by identification of the three members of t3<\/sup>. <\/p>\n

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

Varna in the lipi,
\n\t\t\t\u2014<\/font>blue, green and red as well as the usual black, blue black & occasional brown & yellow. Varna, chhaya, tejas, jyoti, agni, are now all manifest with perfection in crude rupa of the three kinds. Developed crude is becoming common, though not so common as dense crude. <\/p>\n

 <\/p>\n

\n\t\t\tJan 24th<\/sup><\/font> <\/p>\n

Sahaituka Tivra now increases instead of diminishing by re- peated sparsha. The old rule of decrease is not entirely abolished, but the new of increase has been established. <\/p>\n

The body still tends to sink back from ahaituka tivra etc and only to feel it, except rarely, when remembered and willed. But each time it revives activity, it revives with greater intensity, though not with greater continuity. <\/p>\n

In Arogya, the habit of disease is still violently strong. New disease does not come, but the old maladies persist by irrational, causeless habit & do not lose hold. Cold formerly could not ma- terialise; this time it materialised for two days, but though really cured in two or three, the inert habit of certain of its reactions has continued, decreasingly, for 7. The two chief maladies on the other hand persist not decreasingly, but always with recurrence of force. Breast pain on the other hand is subject to the will, though not utterly abolished. <\/p>\n

The physical siddhi is still the chief stronghold of intense and massed resistance by the opposing forces. <\/p>\n

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

After an obscuration, lasting all yesterday afternoon & evening & partly this early morning\u2014<\/font>intended to get rid of intellectual tapas by isolating it, showing its futility when unenlightened & unsupported by the vijnana\u2014<\/font>t3<\/sup> is reviving, still largely telepathic, but more easily converted to ideal terms.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n930<\/i><\/p>\n

Chitra is now being perfected in richness & variety; some are marvellous in the perfection of every detail. <\/p>\n

Rupa (crude) is increasing in variety & frequency and man- ifesting sadhara, but is usually imperfect in stability, vividness or finish. Prakasha and chhaya, a little vague, are commonest. <\/p>\n

 <\/p>\n

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

Some advance in samadhi. <\/p>\n

The movement of ideal thought entered well into the deepest manasik sushupti, but it is not yet at home and in possession there, as it is in swapna and antardarshi jagrat. Still a kind of jagrat in sushupti is becoming more common, though not yet well-sustained. <\/p>\n

Coherent dream, which has almost ceased to have its dream element and rather reproduces some truth not yet grasped in its circumstances, is becoming common in daytime. At night it is less common. <\/p>\n

Lipi fluctuates in the manasik sushupti. <\/p>\n

Long continued stable rupa drishya and long coherent action in it, is increasing in frequency and firmness. But it is usually a little vague in its outlines & always shadowy in its substance. The vivid & the tejomaya are less stable. <\/p>\n

Antardarshi tends to advance in rupadrishya but very slowly. <\/p>\n

 <\/p>\n

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

Lipi fluent with a perfect legibility, but not vivid, and a spon- taneity often anticipated by the thought. It is vivid only in brevity. <\/p>\n

Vaidyuta is now common and even normal in association with tivra. Raudra is increasing in frequency & force and is also asso- ciated though less firmly with tivra & vaidyuta; it is also entering into tivra.7<\/sup> <\/p>\n

The opposition to the Ananda-vijnana-darshana of living faces & figures (mostly faces) is breaking down; ananda is even intense; but the vijnana is still oppressed by manomaya. <\/p>\n

 <\/p>\n

\n\t\t\t7<\/sup> <\/font>
\n\t\t\tSri Aurobindo may have intended to write “vishaya” instead of one of the two
\napparently redundant occurrences of “tivra” in this sentence.\u2014<\/font>Ed.<\/font><\/i>  <\/p>\n

\n

\n


\n931<\/i> <\/p>\n

T3<\/sup> is recovering its force and increasing in light, knowledge and effectuality, but is still far from perfect in arrangement of detail and in certainty of result. Telepathy is still too predominant and intellectual tapasbuddhi still distorts the decisive perception <\/p>\n

 <\/p>\n

Script. <\/p>\n

T3
\ndeveloped<\/span> into trikaldrishti-tapassiddhi<\/p>\n

Vishaya <\/p>\n

Samadhi <\/p>\n

Physical siddhi. Anandas <\/p>\n

Fifth chatusthaya. Krishnakali<\/p>\n

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

T3
\nhas<\/span> begun to develop into T2 [trikaldrishti-tapassiddhi], very crudely. <\/p>\n

Vishaya has increased in sparsha (brihat sukshmabodha and strong sthula resultant feeling) <\/p>\n

Samadhi in stability of clear rupa-drishya in motion. The slow advance of antardarshi continues. <\/p>\n

Krishnakali has reestablished its force, increased with an entire hold of Ananda-vijnana. <\/p>\n

The Anandas continue to grow slowly. <\/p>\n

 <\/p>\n

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

Script <\/p>\n

T3<\/sup> = T2<\/sup> <\/p>\n

Samadhi especially jagrat and rupadrishya<\/p>\n

KK [KrishnaKali]\u2014<\/font>madhura dasya. <\/p>\n

Physical siddhi\u2014<\/font>Anandas. <\/p>\n

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

T3<\/sup> is progressively becoming T2<\/sup>, but trikaldrishti is stronger than tapassiddhi, although the latter increases steadily in largeness and force, the will becoming more and more impersonal. <\/p>\n

Madhura dasya of the KrishnaKali relation is well-established. It is now repelling all return of the nirananda relation as of that of the mere dasya. <\/p>\n

Vishaya is crudely active in three, afflicted in two vishayas; but in the latter when it acts, it is sufficiently sthula.  <\/p>\n

\n

\n


\n932<\/i><\/p>\n

The working of turning all pain and discomfort into raudra ananda is proceeding. Much sharper and stronger touches than before have become anandamaya.<\/p>\n

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

Rupadrishya in jagrat at night developed all kinds of clear, perfect & stable forms; some of these were dense or developed or turned from crude to dense and developed. <\/p>\n

Samadhi continues to gain in force, variety, stability, continuity of rupadrishya; but is not yet perfectly secure in these qualities. The penetration of manasik sushupti by the ideal thought & perception continues; it is only in the deepest sushupta that nidra or its swapna easily arrives. <\/p>\n

Ananda Brahman with vijnanananda in the shuddha continues to grow in hold & force; in the mental darshana vijnana elements tend to become more pronounced. <\/p>\n

Physical ananda slowly develops. <\/p>\n

 <\/p>\n

\n\t\t\tJan 28th<\/sup> Sunday<\/font><\/p>\n

There is considerable assault of the intellectuality. Still tapas grows in effectuality and the element of certainty in trikaldrishti remains constant, though it cannot yet grow firmly. <\/p>\n

Activity of vishaya & rupadrishya. <\/p>\n

 <\/p>\n

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

Progress considerable in samadhi, richness of drishya\u2014<\/font>occasional perfect stability attained in rupa (swapna-samadhi) and frequency of relative stability\u2014<\/font>frequency and greater firmness of continuous drishya: perfect combination of rupa, shabda, sparsha
\n\t\t\t\u2014<\/font>the speech as well as sound proceeding from rupa and not merely associated with it. Persistence of continuous event with vague or shadowy rupa,\u2014<\/font>eg. cutting meat etc. This is even in antardarshi. Substantial progress in antardarshi; fixity of progress made in crude rupa in bahirdarshi. <\/p>\n

Physical raudrananda (sahaituka) now normal and general, all touches of discomfort & pain bring their ananda, except in sudden  <\/p>\n

\n

\n


\n933<\/i> <\/p>\n

& strong bahyasparsha of pain; even there the after effects tend to be anandamaya. <\/p>\n

Tapas-siddhi against roga is getting stronger, though still not decisive. <\/p>\n

Krishna growing stronger in personal Krishna Kali. Kali now normal, old bhava of personality almost entirely destroyed. All the instruments of vijnana are becoming the Ishwara’s entirely. Madhuradasya increases. <\/p>\n

T2<\/sup>
\nstill<\/span> hampered & obscured, but developing. <\/p>\n

Samananda hardly at all interfered with; when amangalabodha comes, it is anandamaya; the place of the amangala as a step of the mangalya is usually understood at once. <\/p>\n

In second chatusthaya, aishwarya, Mahakali bhava, sraddha swashaktyam, daihik shakti still imperfect,\u2014<\/font>the rest satisfactory. Daya very strong. Mahalakshmi colour, once quite absent or almost quite, is now very deep. Dasyam is almost absolute, except in certain remnant movements of the intellectual suggestions. <\/p>\n

Karma is now stationary, with slight advantage to the hostile forces. <\/p>\n

Premananda is beginning to be general & strong, though more ahaituka than sahaituka. It manifests and relapses, then manifests again, but is on the point of becoming normal. <\/p>\n

 <\/p>\n

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

Third chatusthaya is now complete, though imperfect. It is most advanced in jnana where it is almost perfect in its more luminous movements. <\/p>\n

 <\/p>\n

Script <\/p>\n

Today a great movement forwards intended in T2<\/sup>, samadhi and for breaking of the obstacle in vishaya and rupadrishya. <\/p>\n

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

Certainty in T2<\/sup> is now becoming rapidly general & normal; but it is only in the main event, not in the details surrounding it which are supplied by telepathic trikaldrishti which [is]8<\/sup>
\nuncertain<\/span> <\/p>\n

 <\/p>\n

\n\t\t\t8<\/sup> <\/font>
\nMS <\/font> <\/i>in<\/font>  <\/p>\n

\n

\n


\n934<\/i><\/p>\n

but usually correct, though with certain lowerings & fluctuations, misses and overstresses. The certainty also arises out of telepathic perception & is in its own nature telepathic, that is the certainty that the tapas in Nature will effect the thing seen as the event. There is not yet, except exceptionally, action of pure trikaldrishti or united or identical action of the ideal knowledge & will. With the increase of certainty, the tapasbuddhi is becoming regulated, the tapassiddhi more effective and the sraddha in effectuality in- creases according to the frequent directions or predictions in the lipi “telepathy, trikaldrishti and tapassiddhi” and “enthusiastic faith in the light, knowledge and effectuality.” <\/p>\n

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

The degree of pain intensity from bahyaspars at which ananda is possible has been sensibly raised, so much that it promises even complete siddhi of every touch short of those which break, cut, rack or crush the body <\/p>\n

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

All the fundamental tastes are established, the bitter, sour, astringent in strength, spontaneity & solidity, frequency & per- sistence, the sweet rare & less strong except in one touch, the rest intense, but less solid & spontaneous, fairly frequent but not persistent. <\/p>\n

Tratak brought the old forms in the pranic air[,] dark & brilliant living spots, shadows of real winged things, & insects & butterflies seen in the body, the first vividly, the second shadowily, but both without detail <\/p>\n

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

In Samadhi a movement towards generalisation of the ideality in the depths of mental sushupti\u2014<\/font>ideal perception, vangmaya, lipi, etc. The jagrat chaitanya has to take possession & sushupti to be shifted upwards out of the mentality. <\/p>\n

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

Activity in vishayas, but not yet breaking of the obstacles. <\/p>\n

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

Some initial successes, not decisive, in bringing stable devel- oped & dense into jagrat bahirdarshi.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n935<\/i> <\/p>\n

All this activity is being indicated in spite of a massed assault & obstruction which tries to destroy results obtained and prevent fresh results. <\/p>\n

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

 <\/p>\n

Jan 31. <\/p>\n

The same programme <\/p>\n

T2<\/sup>
\nadvances;<\/span> its chief difficulty is to get rid of the intellectual tapasbuddhi. Mental tejas seems to be definitely taken up into the tapas. <\/p>\n

Premananda continues to develop itself. It is including in itself by intensity and the spiritual embrace of the physical the shuddha kamananda <\/p>\n

 <\/p>\n

\n\t\t\tFeb 1.<\/font> <\/p>\n

A higher ideality is now manifesting in the jnanam and takes up a large part of the thought <\/p>\n

T2<\/sup> is developing, but still greatly hampered by overstress of telepathy and tejomaya intellectual tapasbuddhi<\/p>\n

A great advance in Samadhi. . The last two days there was the attempt to normalise the ideal consciousness in manasic sushupti of the deepest kind, but this was only successful in fragments. To- day coherent, continuous and even, in the lighter stages, unceasing ideal thought vangmaya and perceptive, continuous statement and speech, continuous action with almost perfectly stable rupa were brought firmly in and for the most [part] normalised in the deepest sushupti except perhaps in one layer of strong nidra. Dream is becoming entirely coherent vision and dream vision is acquiring the force of real vision. Lipi written before the eyes is coherent even in sushupti; lipi already written is still incoherent. All this is in daytime and is only trying to begin in the night <\/p>\n

Lipi (antardarshi) is beginning to manifest in long, almost in- terminable lines and in three lines at a time, but is still in these circumstances almost illegible from faintness. <\/p>\n

The ideality is now more revelatory than inspirational. <\/p>\n

The spontaneity of lipi is being made absolute and antici- pation by the mind discouraged, other words being substituted  <\/p>\n

\n

\n


\n936<\/i><\/p>\n

for those fixed by the mind when it escapes from control and anticipates. <\/p>\n

 <\/p>\n

\n\t\t\tFeb. 2<\/font> <\/p>\n

Brief incursion of asukham and ashanti after ineffectual touches during the last two days\u2014<\/font>announced by lipi\u2014<\/font>“grief” day before yesterday. A certain violence in it, but no power of stability\u2014<\/font>rejected by centre of being in the mind & prana & by its bulk: chief effect in surface of prana, touch in heart & mind momentarily forceful, but ineffectual. . Return of T3<\/sup> during last two days ending in confusion of T2<\/sup> <\/p>\n

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

In the afternoon again a stronger outbreak of asukham & ashanti with all the old circumstances of revolt against the method of the sadhana and the self-assertion of the Jiva, his refusal of anumati. <\/p>\n

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

No progress in samadhi except a stronger tendency to read the written lipi coherently. <\/p>\n

Rupa moves in the old rut of crude, usually crude crude, with occasional unstable perfect or half stable imperfect rupas. <\/p>\n

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

In the evening a firm foundation of the higher ideality in script, vangmaya and less completely in the perceptive thought, where it is still ill disengaged from the mentality. But the revelation, revela- tory inspiration, revelatory intuition, revelatory judgment were all displayed. <\/p>\n

 <\/p>\n

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

There is a confirmation of the last night’s work and the habit of refusal of all that is not reduced to the terms of the higher ideality. This siddhi is extended to the lipi and is being prepared in the tapas. <\/p>\n

The Mahakali bhava has taken possession and is being com- bined with the Mahalaxmi colour. <\/p>\n

Ananda is beginning to take possession of the prana and body. It has long been in possession of the chitta and mentality.  <\/p>\n

\n

\n


\n937<\/i> <\/p>\n

The higher perceptive ideality is not yet confirmed owing to deficiency of T2<\/sup>.<\/p>\n

 <\/p>\n

R[eference] <\/p>\n

 <\/p>\n

This indicates the possession of the knowledge by the Ananda and the summing up of the work of the Maruts in the revelation of the Indra godhead, divine Mind of vijnana destroying the obstacles summed up in the one Vritra-force <\/p>\n

\n\t\t\tThe of Agni is attempting to become universal and ideal. <\/p>\n

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

No definite advance in Samadhi, but wakefulness of the Purusha
\n\t\t\tin mental samadhi is more and has more and dream was also more attacked by the inner wakefulness, <\/p>\n

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

Mental, moral, pranic certainties are being reduced to their proper position, deprived of their certainty and shown to be merely probabilities & expectant forces, so that the ground may be clear for the generalisation of ideal certainty. Tapas-siddhi is now at the 50\u00ba and there fairly sure of itself and general. <\/p>\n

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

The whole mental consciousness is now beginning to be per- vaded by a sense of substantial light (jyotih) and the body with a sense of the flowing of a wine, an ecstatic subtle liquor of delight, Soma. The sense of will as a fire, Agni, is sometimes present. <\/p>\n

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

There is a strong movement in jagrat rupadrishya towards the development of the dense & developed on the former large scale, but with greater firmness and permanence. As yet however there are only scattered signs, the few developed and perfect or dense & perfect rupas that come being momentary or only having a second’s stability in the pranic akasha.<\/p>\n

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

 <\/p>\n

\n\t\t\t9<\/sup> <\/font>
\n\t\t\tMS<\/font><\/i>  <\/font><\/p>\n

\n

\n


\n938<\/i><\/p>\n

Great progress, sudden in its definition, though long prepared in tivra ananda. First intensity has much more than doubled its normal force and tends to be decupled. Secondly, the law of the deadening or diminution of tivra by repetition of touch whether slow or rapid, is giving way & may be said to have given way to the law of increase by repetition. The old rule struggles to survive but is suppressed. The tivra maintains itself, if oppressed recovers, usually increases. The law of increase is not yet very strong, but it is born as a law & not, as before, only as an occasional phenomenon and then an often oppressed tendency. <\/p>\n

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

Higher ideality has made its way into the perceptive thought in the midst of a general luminous play of inspirational intellectualised
\n\t\t\tideality. It is now seeking to confirm & generalise itself. Indra is destroying Vritra on the earth,
\n\t\t\t\u2014<\/font>in the physicality of the mind. <\/p>\n

It is attempting to extend itself to all trikaldrishti. <\/p>\n

Telepathic trikaldrishti of time <\/p>\n

1. The three young men will come before nine; or at least two. vague in detail. <\/p>\n

N [Nolini] & M [Moni] came at 8.45 <\/p>\n

2. N will come before 9. <\/p>\n

Uncertain when he came, either just before 9 or just after; within 9.5 at latest. <\/p>\n

3. Someone will come at 9.10.<\/p>\n

Sn. [Saurin] came at 9.10 <\/p>\n

4. 9.20 named as time of meal\u2014<\/font>changed to 9.10 by my watch, which is ten minutes slow. <\/p>\n

Meal at 9.20 (9.10) or a minute or two earlier\u2014<\/font>usually at 9.30 or after, rarely so early as 9.20 <\/p>\n

5. 9.25 (by my watch = 9.35) named\u2014<\/font>first associated with S’s coming, afterwards with finishing of meal. Meal finished at 9.25 exact  <\/p>\n

\n

\n


\n939<\/i> <\/p>\n

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

Script. <\/p>\n

Today the higher reality will grow and be confirmed in its possession. The rupadrishya will make a great stride forward by the night. Lipi will advance. T2<\/sup>
\nwill<\/span> begin to confirm itself. Kamananda will increase steadily in force from today. The battle for the health will continue. More force will come to the saundarya. <\/p>\n

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

In the afternoon a strong attack of the old mentality, accepted yet rejected by the Purusha, which helped finally to put the intel- lectual movements in their right place. <\/p>\n

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

The higher ideality is now at the back of the perceptive thought and will as of all other instruments. Wherever it gives the sanction as a sort of Will-Knowledge, though with more force in it than light because of a certain veil between it in its source and its manifesta- tion in the mind, the thought or will infallibly fulfils itself. The rest has to be regulated and put in its place; for now the truth behind each thought & will is perceived, but not at once in its right relation to the rest and result. <\/p>\n

For a while trikaldrishti was almost absolutely perfect, but without certainty.<\/p>\n

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

\n\t\t\tThespesia<\/i><\/font>. <\/p>\n

1. Lipi. feast. <\/p>\n

At first misunderstood, afterwards understood rightly, but not with certainty\u2014<\/font>In the afternoon, long after, the Mahomedan came to arrange for pullao in the evening. <\/p>\n

2. Yesterday, prevision of karana this evening. No intention in any mind, yet fulfilled by afternoon event. <\/p>\n

3. Today, prevision of the same tomorrow. Contrary to all custom and intention arranged for by event and impulse in every mind but one, although resisted in act by myself. These incidents are decisive of a trikaldrishti which is no longer telepathic or uncertain.<\/p>\n

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

Rupadrishya developed force of full dense & developed, but only in the type figure of the bird. In the rest a general tendency  <\/p>\n

\n

\n


\n940<\/i><\/p>\n

to display of the unstable or else imperfect dense & developed. Samadhi is only labouring to confirm and generalise its past gains. <\/p>\n

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

Lipi is taking possession of the material trikaldrishti. <\/p>\n

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

Kamananda is continually growing in force, but not yet free from dependence on hetu. <\/p>\n

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

The will to saundarya is increasing, but as yet without any definite visible result. The habitual rogas still assert their force of persistence and recurrence though not with the old sovereign force. <\/p>\n

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

On the whole T2<\/sup> is at last firmly founded. <\/p>\n

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

R. [Reference] <\/p>\n

 <\/p>\n

That is to say, the general light in the mentality has to be turned into a large illumination of ideal knowledge which will be a firm support for the ideal will. <\/p>\n

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

Prediction. Things\u2014<\/font>objectivity. <\/p>\n

That is, the subjective-objective being now on the road to siddhi, the battle will be more henceforth for the control of things and objects, the bodily, prithivi. <\/p>\n

 <\/p>\n

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

Script. <\/p>\n

“The ideality must be confirmed against such attacks as yes- terday’s which must rapidly be made impossible <\/p>\n

“There must be definite and steady progress in the Shuddha- Ananda-sarva-sundara-darshana on the Ananda-vijnana basis.” <\/p>\n

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

In the morning sudden efflorescence of a perfect shuddha anandamaya-vijnanamaya vision of universal beauty. Every detail is seen in its perfect, divine sense and faery loveliness and in its place in the whole and the divine symmetry of the whole based on its  <\/p>\n

\n

\n


\n941<\/i> <\/p>\n

“brihat” Idea, even in what appears to the mind [un]symmetrical. This was realised in things yesterday, today in faces, figures, actions, etc. It is not yet stable, but strong and returns in spite of the force that depresses the vision and attempts to return to the diffuse mental view of things. In the mental view the general shuddha ananda is ahaituka, even when it is full of feature; in this it is self-existent, yet contains all hetu, guna, rasa = Ananda with vijnana in its embrace.<\/p>\n

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


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

T2<\/sup> <\/p>\n

Ideality in all the instruments <\/p>\n

Samadhi<\/p>\n

Rupadrishya<\/p>\n

Ananda <\/p>\n

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

Ideality enlarged its hold on the perceptive thought & intensi- fied its action in the other instruments. <\/p>\n

T2<\/sup>
\nalso<\/span> developed <\/p>\n

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

Trikaldrishti of time <\/p>\n

1. 8.5 for first arrival. Incorrect by the watch. <\/p>\n

L arrived at 8.10. <\/p>\n

2. Arrival at 8.25 <\/p>\n

N & M arrived at 8.25 <\/p>\n

3. 8.55. Mistaken for time of arrival of Ns. <\/p>\n

As it happened, we sat down exactly at 8.55. <\/p>\n

General forecast of lateness today justified. <\/p>\n

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

Samadhi strengthened itself considerably in continuity, sta- bility, force of manifestation. Rich tejomay scenes appeared. Lipi became firmer. Written lipi & dream reading improved. <\/p>\n

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

In jagrat rupadrishya is getting rid gradually of the method of fluid and fluctuating creation of images out of a confused blur of material. In antardarshi trailokyadrishti is attempting to emerge. <\/p>\n

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

In Ananda raudra alone made some definite advance.  <\/p>\n

\n

\n


\n942<\/i><\/p>\n

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

Ideality is more and more overcoming the intellectuality which has lost all selfconfidence and only persists when it thinks itself the ideality or inspired by the ideality. This confirms recent lipi\u2014<\/font>“servant of ideality” <\/p>\n

Samadhi confirmed its movement. It is trying to become com- plete. In jagrat there is still the obstacle and the same movement. <\/p>\n

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

Jagrat bahirdarshi is slowly developing force and precision <\/p>\n

Trikaldrishti still uncertain among the telepathies, sometimes almost entirely, rarely entirely accurate in all details, usually right in many points, overstressed & therefore wrong in others.\u2014<\/font>eg <\/p>\n

1. Crow running along ledge\u2014<\/font>telepathic suggestion of its fly- ing up to the parapet, though it ran the contrary way & then returned with constant impulse to fly downwards into the road. <\/p>\n

2. Perception that it would not fly downward\u2014<\/font>fulfilled in spite of repeated impulsions & repeated uncertainty. It flew onto parapet fulfilling (1). <\/p>\n

3. Perception that it would fly away in frontal direction. Ful- filled after much uncertainty & hesitation of telepathic perception and with a first movement sideward, justifying the uncertainty <\/p>\n

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

Samadhi develops coherency [of] dream reading and dreamevent. <\/p>\n

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

Attempt to develop primary utthapana. Concentration on physical siddhi\u2014<\/font>not yet effective. <\/p>\n

 <\/p>\n

\n\t\t\tFeb 7.<\/font> Wednesday. <\/font><\/p>\n

Ideality taking up all telepathies; but this brought confusion of telepathic stress,\u2014<\/font>tejas & tapas into\u2014<\/font>trikaldrishti tapassiddhi. Though rejected, they insisted. <\/p>\n

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

Samadhi is beginning to move towards fullness[,] firmness & sureness<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n943<\/i> <\/p>\n

Yesterday’s time tri. <\/p>\n

1. N will come early, take dinner and go out. N came about 8.20 and went just after 9.35\u2014<\/font>the latter time seen, but not quite accurately placed; it was considered that he would finish his meal then; he finished at 9.33, went up at 9.35. <\/p>\n

2. Ns would come second\u2014<\/font>he came at about 9\u2014<\/font>(a little be- fore)\u2014<\/font>time wrongly placed by a few minutes. <\/p>\n

3. S at 9.5\u2014<\/font>he came at 9.3 <\/p>\n

4. 9.25 & 9.30 named for S’s coming and finishing dinner. Both happened at 9.30. <\/p>\n

Hour begins to be seen by rupa of watch-hands, eg 11.45 for going to bed. <\/p>\n

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

Wednesday’s <\/p>\n

Much less accurate; nevertheless generally correct. <\/p>\n

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

Samadhi developed perfect coherence of dream. What has now to be got rid of is the presence of present personalities & namarupa in dream vision of past & future events. <\/p>\n

Absolute stability of chhayamaya rupa. Tejomaya perfect but unstable. Trailokyadrishti begins to develop. <\/p>\n

 <\/p>\n

\n\t\t\tFeb 8.<\/font> <\/p>\n

Continuance of telepathic insistence in the morning. Confi- dence of intellectuality as representative of ideality destroyed; desire to pose as ideality practically destroyed except as a mechanical past habit. In the afternoon ideality resumed its expansion, completing more largely what it had begun before the interruption [\u2014<\/font>] the taking up of telepathy & putting it in its right place for T2<\/sup>. <\/p>\n

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

In jagrat bahirdarshi stable developed & dense are beginning to manifest spontaneously in type rupa; perfect rupa (life) manifested, also in the type rupa, with the power but not the fact of stability. <\/p>\n

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

Coherent lipi is founding itself in the samadhi, both ready written and consecutive. Reading remains.  <\/p>\n

\n

\n


\n944<\/i><\/p>\n

Tejomaya is beginning to develop. <\/p>\n

Perceptive ideal thought is taking firm hold of mental sushupti. <\/p>\n

Results perceived before commencing samadhi. <\/p>\n

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

In vishaya and antardarshi the obstruction remains quite un- broken. <\/p>\n

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

The highest ideality is manifesting through the veil. <\/p>\n

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

The normal intensity of tivra is greatly increasing. Two new movements are beginning to define themselves, (1) a prolongation of tivra after cessation of touch, by repeated recurrence, not yet by continuity; (2) simultaneous tivra and raudra. Also there is a visible preparation of general tivra-sthiti. <\/p>\n

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

Time. <\/p>\n

No accuracy. <\/p>\n

(1) General perception that all but one would come early; between 8.30 & 9. Three & L came at 8.35. <\/p>\n

(2) Perception of early meal\u2014<\/font>9.5 or 9.10. Meal at 9.5 <\/p>\n

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

Samadhi <\/p>\n

Dream coherence; lipi; attempt at coherent dream reading <\/p>\n

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

\n\t\t\tFeb 9<\/font> <\/p>\n

Attack of old intellectuality and asamata throughout the day. Confused progress. <\/p>\n

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

Ananda intensifies in vaidyuta, kama, raudra. Intensity is be- coming normal. Kama much resisted. <\/p>\n

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

Energetic tapas for removal of chronic ailments. It seems to be dominating in one direction; in the others doubtful. No progress as to chakra-shakti. <\/p>\n

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

Samadhi again overpowered by nidra, still attempts to generalise  <\/p>\n

\n

\n


\n945<\/i> <\/p>\n

chaitanya of the vijnanamaya in the mental sushupti and arrive at brihat. Jagrat relapses. <\/p>\n

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

The secret or one secret of incoherent lipi etc in swapna is now found to be false combination. The thought is now able some- times to correct the combination; by correction perfect coherence emerges. <\/p>\n

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

There is still a fluctuation between the deadening of ananda by constant sparsha and the increasing by constant or repeated sparsha; the former intervenes, the latter begins, recurs and tends eventually to prevail. It is stronger in the tivra than in the other anandas. <\/p>\n

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

Time. <\/p>\n

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

(1) At 9\u2014<\/font>some will come between 9. & 9.15 by watch <\/p>\n

M came before 9.10. <\/p>\n

(2) At 9.10. N will come separately from S. and next <\/p>\n

N came at 9.13 <\/p>\n

(3) At 9.13. Ns. will come at 9.25. dinner 9.30 perhaps 9.35 (with- out regard to watch) <\/p>\n

Ns came at 9.26 by clock below; dinner at 9.36. <\/p>\n

(4) After 9.30\u2014<\/font>S will come close on 10. S. came at 9.55 or there- abouts. <\/p>\n

Clock vision. 10.19, direction, not prediction. . fulfilled. <\/p>\n

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

Samadhi resisted\u2014<\/font>confirmed some of its gains, but with less force. However, combination of sparsha and drishti perfectly & re- peatedly emphasised; also dream-reading and continuity of drishya in action. <\/p>\n

 <\/p>\n

\n\t\t\tFeb 10<\/font> <\/p>\n

Result of yesterday’s attack\u2014<\/font>telepathy & mental tapas de- prived of all force of certainty. Telepathy correct when seen as force, intention, what is trying to fulfil itself. When sanctioned  <\/p>\n

\n

\n


\n946<\/i><\/p>\n

from above, then fulfilled. The sanction is sometimes perceived; but there are also mental sanctions which only give an added force for fulfilment, but not certainty or else force for subsequent fulfilment. Even the higher sanction is not to be considered absolute, unless it is the luminously ideal sanction. <\/p>\n

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

Therefore mental certainty is abrogated and non-existent. Ideal certainty is temporarily suspended <\/p>\n

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

The instruments, except perceptive thought, are free now from the remnants of intellectuality. <\/p>\n

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

There are three planes of ideality. The third or lowest re- gards the intellect, corrects and fulfils it. The first is absolutely independent. The second is intermediate. <\/p>\n

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

Samadhi reaffirmed most of its gains against massed and violent obstruction; but with an inferior force of vividness and largeness. Obstruction successful against lipi and tejomaya drisya. Dream-reading of printed book began. Afterward lipi reaffirmed in jagrat antardarshi. <\/p>\n

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

Script. <\/p>\n

The difficulty of certainty arises from the refusal to affirm more than from the haste to affirm wrongly. Affirm and correct. <\/p>\n

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

This being done, knowledge with Tapas proved to be invari- ably right in main issue; telepathy (knowledge without tapas) of details sometimes certain and correct, sometimes uncertain. <\/p>\n

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

Violent tapas, long forbidden because rajasic or mental, is now being applied with success. <\/p>\n

The ideal Tapas-knowledge is being more widely applied but the incertainty of the untransformed telepathies creates a strong obstacle to its ideal use.<\/p>\n

\n\t\t\t==  <\/p>\n

\n

\n


\n947<\/i> <\/p>\n

Rupadrishya emphasises developed, dense and perfect, but only in the type. <\/p>\n

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

What is called riot of the lipi develops, this time without the old effort and confusion or with only a shadow of it. It is not yet perfect, being often stable, but illegible or legible but unstable <\/p>\n

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

Contacts now create kamananda response as well as the other anandas. . Kamananda is trying to generalise itself (ahaituka) in the body. The movement is as yet occasional only. <\/p>\n

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

Various complete rupas even to the most developed manifest at night with great spontaneity but with no stability. The stable are always imperfect and incomplete, usually crude, sometimes dense, never developed. <\/p>\n

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

There is a general growth of ideality taking up the telepathies[,] revealing their truth, their right relations and limits, correcting the errors of the mind’s valuations and interpretations. <\/p>\n

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

Samadhi, reaffirms continuity of action; stability of chhaya- maya forms and scenes, variety; begins to develop more stable though less brilliant tejomaya; continues dream coherence but is still subject to the obstruct[ive] attempt at limitation and dislodg- ment from its gains. <\/p>\n

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

Antardarshi yesterday developed variety of forms, some of them perfect, stable, in status and motion, complete; though mostly crude. (reel, dense; bed, [?crude] in status, birds in motion magni- fied, in status, book, etc). Today violently obstructed and sterile. <\/p>\n

 <\/p>\n

\n\t\t\tFeb 11. Sunday.<\/font> <\/p>\n

\n\t\t\tTelepathy, brihat, confused in ritam, though greatly increased in
\n\t\t\tritam; entirely satyam in the sense of being true in essence, though
\n\t\t\tmisapplied in fact. Tapas has still an effect perturbing to the
\n\t\t\tritam by its mental overstress. .<\/p>\n

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

\n

\n


\n948<\/i><\/p>\n

Telepathy = trikaldrishti steadily increases, but tapasic over- stress of will in the suggested thought prevents as yet entire amal- gamation of tapas = trikaldrishti, which is meant by T2<\/sup>. The illu- mination of Tapas is, however, progressing, though with a more hampered movement. <\/p>\n

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

Tapas is now being used for primary utthapana & the nature & laws of primary utthapana are being developed in the thought and initially brought in the body, though constantly borne down by the normal physical nature. <\/p>\n

The nature of it is liberation from exhaustion, weariness, strain and all their results. <\/p>\n

The laws are <\/p>\n

(1) Standing, however long, shall be effectively as much a rest from motion as [sitting]10<\/sup> or lying down. <\/p>\n

(2) Lying down as a rest shall cease to be indispensable. <\/p>\n

(3) The greater and more prolonged the motion, the greater the increase of force for continued motion. <\/p>\n

It is evident that if the last is accomplished, the first will be unnecessary and the second will be fulfilled. <\/p>\n

At present stiffness as an after result is reduced to a minimum, but muscular pain and sense of strain after persistent exercise of muscles in walking (especially in shoulders & neck) persist. Im- mediate exhaustion can be very rapidly cast out, but accumulative effect is still painful. <\/p>\n

The general pranic force increases by sadhana, but the body is affected and through the body the most physical part of the pranakosha. <\/p>\n

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

Lipi “Telepathy is the effective trikaldrishti.” That is what is seen by the foreseeing & willing knowledge becomes effective force, feeling, impulse, etc and is perceived by the Manas. That is telepathy. What is foreseen is also forewilled\u2014<\/font>thus sight & will in the Knowledge coincide.<\/p>\n

 <\/p>\n

\n\t\t\t10<\/sup> <\/font>
\nMS <\/font> <\/i>standing<\/font>  <\/p>\n

\n

\n


\n949<\/i> <\/p>\n

What was seen by the manas, is now beginning to be seen by the ideal mind into which the manas is being withdrawn or changed. <\/p>\n

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

The tapas is moving towards its self-harmonising with the supreme Will in the matter of Time both as to final result and detail of stages in the evolution of the result. <\/p>\n

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

Accumulative fatigue is being massed and emphasised in order to be exhausted more rapidly and attacked more completely by the Tapas. <\/p>\n

The exhaustion felt was very great, so much that the body insisted on the need of recumbence to ease the back, but a few min- utes afterwards\u2014<\/font>after half an hour’s sitting\u2014<\/font>all had gone, activity returned, wine of anandamaya tapas was felt in the body and the tables were rearranged, dusted and motion kept up for an hour and a quarter with return of pain in the shoulder and neck and with unease in the physical nerve matter, but without the sense of dominating fatigue, rather of dominating vigour. Nor is there now any inclination in the Prana to rest. <\/p>\n

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

All thought (not trikaldrishti), even what was formerly the discursory vagabondage of the mind, is becoming luminous, ideal and true in its limits. <\/p>\n

Raudra Ananda is developing. Sharp & long-running muscular pain three times repeated, which would formerly have been felt as torture, was entirely anandamaya; the sharp pain in the neck- muscles is also being transformed. The prolonged contact of heat (the burning terrace floor at noon) was yesterday borne and turned into ananda-pain. <\/p>\n

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

Time\u2014<\/font>Seen that the three would come late, long after 11 and the dinner be late, after 12. Came at 11.40\u2014<\/font>dinner at 12.30. <\/p>\n

Sharp hunger conquered, but not abolished, nor actually turned into anandamaya bubhuksha; but this movement seems to be beginning.  <\/p>\n

\n

\n


\n950<\/i><\/p>\n

Continued walking, half an hour; pain in neck-muscles sud- denly abolished, though left in subtle form and power of revival. Afterwards it attempted to develop in the legs and partly succeeded; when tapas is withdrawn, fatigue declares itself. <\/p>\n

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

Rupasiddhi is successfully developing variety in the crude. Formerly only a few types came with difficulty or easily only by repetition\u2014<\/font>the woman, the horse, the man on horseback or driving, sometimes groups of men [and] women, two horses and riders\u2014<\/font>the bird (crow or sparrow), butterfly or moth, one or two objects, a hill with figures or a building on it. Now many kinds of fourfooted animals, birds, insects, moths of various forms and hues. Others seem to be coming, fish, variety of objects, not yet variety of scenes & human figures. <\/p>\n

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

After swapna samadhi this has increased; already, all sorts of fourfooted beasts\u2014<\/font>the thing most resisted till now\u2014<\/font>while variety of figures (boys, a man’s face and head with hat) has begun, variety of scenes is trying to manifest; old forms which were vague (horse with carriage) are now becoming clear and complete. These shapes have usually little stability, swift variation, a trend to momentary precision. Sometimes they are precise and have an initial stability, sometimes more stability with precision and perfect completeness, but this is rare. Now however an attempt to combine precision, completeness and stability with the variety has begun. <\/p>\n

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

Samadhi<\/p>\n

Antardarshi. A certain variety of forms, but not clear & perfect as day before yesterday, except one or two, and not stable. Riot of varied lipi, not organised, but trying to organise itself. <\/p>\n

Swapna. All perfect in swapna except richness of scenes & images. Coherent lipi, perceptive & vangmaya thought. <\/p>\n

Sushupti. Fluctuates between confusion and coherence. <\/p>\n

Dream-speech, narrative with lipi, lipi, etc. <\/p>\n

It is notable that in daytime nidra is usually entirely absent, except for an occasional fleeting touch which today did not come. Even at night sushupti is beginning to replace nidra. In place of the  <\/p>\n

\n

\n


\n951<\/i> <\/p>\n

sense of being asleep or the memory of it, there is the sense and memory of sushupti, full of shanti, ghana chaitanya and now of incipient ananda. <\/p>\n

Pages for reading are being presented with more firmness, not yet with much success. <\/p>\n

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

In jagrat bahirdarshi variety of scenes is beginning eg a house above a ghat, the ghat very clear, the house sufficiently & coloured; a bridge over a stream, a boy upon it not sufficiently clear and vivid; a temple and ghat and road\u2014<\/font>the same & high bank of a river. Other scenes longer and more detailed, but vague. <\/p>\n

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

Variety of human figures increased, women, children, young men, boys (youth & beauty predominate) in various postures, groups, scenes, action. Variety of birds and insects and fish is de- veloping. A great variety of buildings of all forms and structures, chiefly in colour, when not in prakasha. <\/p>\n

Thus the poverty of the crude rupa seems to be at an end. <\/p>\n

Raudra ananda is increasing greatly in frequency, intensity and even in prolonged intensity. Vaidyuta also tends to develop. Vishaya is strong and general, but in intensity tends to pass into the others. <\/p>\n

Prolonged intensity of pain (internal, ahaituka and sahaituka) no longer overpowers the ananda; it increases it, merges into it or turns into it. Also pain is now seldom separate from the ananda; it does not come and cause it whether at the moment of the touch or after the touch has seized it, but is amalgamated with it. It is either anandamaya pain or pain-ananda or pure raudra ananda. Even in strong pain from outside touches, eg burning, this tends to be the rule. The old separation is only an occasional survival. Discomfort is following the same rule, but has not gone so far towards absorption. <\/p>\n

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

Strong attack on the siddhi. Results <\/p>\n

(1) Violent reaction against primary utthapana, but the uttha- pana was forcefully depressed in the body, not abolished even in the physical prana; and revived and resumed work though with a wounded force.  <\/p>\n

\n

\n


\n952<\/i><\/p>\n

(2) Reaction in arogya. One of the chronic rogas which was on the point of abolition, reasserted tendencies of recurrence, but with a minimum force producing very slight material results. Another which was being depressed, revived, but still with less force than in former reaffirmations. <\/p>\n

(3) Temporary return of phantasy and ideal intellectuality in perceptive thought, quickly removed. A quite momentary touch in one or two of the vijnana instruments, immediately gone. <\/p>\n

(4) A shadow upon the faith, ineffective in the faith of siddhi. Faith of karma is still immature and uncertain. <\/p>\n

(5) Obstruction of the lipi, samadhi, rupasiddhi, only partially effective. <\/p>\n

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

Variety of scenes, mountains, valleys, river banks, oceans, with human figures, ships etc, but all vague, pallid and indistinct, though the objects are recognisable. Initial movement to variety of ob- jects. All this in the crude, mostly crude crude, sometimes dense crude. <\/p>\n

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

Samadhi. First combination of absolute stability of perfect scene with absolutely firm continuity of action in clearly seen perfect rupa. A street of picturesque houses, a woman in blue walking down the street to the end, joined at the end by a woman in green. <\/p>\n

Second complete scene; a richly furnished room; only momen- tarily stable. <\/p>\n

This marks a great advance in rupa power, for this combination has always been successfully resisted; either the scene was shifting and unstable and vague or if stable and clear, void of action and motion. <\/p>\n

\n\t\t\t≡≡<\/font><\/p>\n

 <\/p>\n

\n\t\t\tFeb 12.<\/font> <\/p>\n

Continued effect of yesterday’s denial of utthapana. Strong sweat in the heat of the sun to get rid of toxic matter generated by fatigue. N.B. Usually, exposure to heat produces no such sweat or very little. The utthapana-shakti persists in spite of denial; it does  <\/p>\n

\n

\n


\n953<\/i> <\/p>\n

not, as it formerly used, collapse and acknowledge defeat, except apparently for an hour or less. <\/p>\n

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

The attack on growing arogya also continues. Sensitiveness to cold and discomfort returned. <\/p>\n

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

Ideality is taking hold of the interpretation of lipi; only the intellectual atmosphere still surrounds it. This, according to the lipi, is to be removed by tonight. <\/p>\n

Ideality is also taking firm hold of telepathy in connection with trikaldrishti. All telepathy of the kind is now correctly understood in substance; the sole disturbing factor is the remnants of the mental tendency to fix event by the mind choosing one of the possibilities or tendencies or intentions thus seen as
\n<\/font>the <\/i>event. Often this is done correctly, the possibility being properly valued, but then the method breaks down. If this can be removed, there will be no farther positive obstacle to correct certainty in the trikaldrishti; though some negative obstacles will remain. <\/p>\n

All this is in the field of exercise, not yet applied to life and the world at large.<\/p>\n

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

Tapasic mind action, = will stress in the knowledge or effective mind action is being idealised and taught the truth within it and its limits as well as its possibilities. <\/p>\n

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

Intensity of self caused sahaituka tivra is greatly increasing. In the physical Ananda all the movements recorded are being more generalised and normalised, but most of them are not perfectly general and most fluctuate, sometimes manifest, sometimes are suspended. <\/p>\n

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

In Antardarshi lipi developed, but its abundance cannot yet organise itself without the help of the interpretation which is be- coming ideal in the antardarshi as well as in the bahirdarshi, in samadhi as well as in waking. <\/p>\n

Rupa became more vivid in antardarshi with groups and a long though interrupted stability of scene, but instability of human  <\/p>\n

\n

\n


\n954<\/i><\/p>\n

figures. It would be easy to develop a great variety of vague, im- perfect, instable figures, but both in inner and outer jagrat vision this is being rejected and combined precision, stability and variety is being insistently demanded. <\/p>\n

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

Rupas of yesterday, of all kinds, but a few or one or two of each, in spite of the obsession of the akasha by the type rupa, which again appeared strongly in all forms, except the perfect or lifelike. The higher forms appear freely only after long watching of the living object. Stability + precision is not yet satisfactory (outside type rupa) except in one or two forms. <\/p>\n

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

Source of ideal certainty has appeared, tapas-light, and is beginning to group round it[s] certainty telepathies of the stages and their tendencies. The movement is as yet kachcha. It was interrupted by a violent, rather brief attack of mental tapas which left the telepathy much freer than before from false in- cidence. Brief physical touches of asamata, strong but without body. The attempt is now to abandon all tapas except the ideal will-knowledge. <\/p>\n

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

Physical asiddhi continues, but the siddhi also, though over- weighted, persists. <\/p>\n

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

Free play of crude rupa on larger dimensions, at night, in artificial light, combining precision and stability, though in various degrees, with variety; all kinds of forms, but quadrupeds few and human figures only in the old form. Greater variety of objects, utensils chiefly. Scenes not yet developed in this kind. <\/p>\n

Some stable dense forms bear the gaze and remain complete; one of them turns to developed. Till now complete dense & devel- oped forms were unstable. <\/p>\n

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

Samadhi failed both afternoon and night, except for play of ideal thought in swapna and jagrat (afternoon).  <\/p>\n

\n

\n


\n955<\/i> <\/p>\n

\n\t\t\tFeb 13.<\/font> <\/p>\n

Temporary suspension of ideality, for a certain development of first two chatusthayas amounting to forceful samata and combina- tion of ugrata and dasya. Caused by a circumstance throwing life siddhi into doubt. This endured till nearly noon when the ideality began again to play. It has firmly acquired certain elements of cer- tainty of event, but for the most part it is composed of certainties of ideal telepathy. <\/p>\n

Thought telepathy is beginning to take shape and justify itself in a less scattered fashion, more habitually and organically. <\/p>\n

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

The habit of evolving rupas out of a confused blur of material, one changing into another before it was well formed, most not de- veloping properly, many only hinting themselves, others confused together, is being again discouraged. Only figures which present precision first, then precision + stability are accepted. Variety is at the same time being demanded. As the result of yesterday’s crude progress, the delineation of entirely perfect stable crude figures is gaining strength, frequency and variety. <\/p>\n

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

Antardarshi is at last taking into itself the bahirdarshi gains; but stability & precision are not yet properly combined, neither being quite perfect in itself. Variety is great and scenes and colours are more vividly depicted. <\/p>\n

It is noticeable that the physical light still makes a difference; when the room is open, the atmosphere of the antardarshi is lu- minous and the forms & scenes tejomaya and vivid; when two of the windows are closed, it is chhayamaya and the scenes and forms vague and chhayamaya though vaster, more full of unseen details. <\/p>\n

At first samadhi was [?received] by the lower nature but the Will as Shakti (now manifest as the Ishwari in the Samadhi) insisted and prolonged samadhi with important results followed <\/p>\n

(1) Ideal thought is now at ease in all realms of the mental samadhi, fluent, coherent, dealing even in the sushupti largely, consecutively, powerfully, grasping and solving problems the waking mind had missed. This is done though there is nothing awake in the mind except the inactive Sat-Purusha who hardly  <\/p>\n

\n

\n


\n956<\/i><\/p>\n

even watches, is merely bharta. All is done by the supreme Shakti from above. <\/p>\n

At first the ideal thought failed and broke off in sushupti owing to nidra, but the Shakti insisting, the thought resumed,
\n<\/font>without<\/i> coming back to swapna<\/i><\/font>, in the sushupti itself. Still in the deepest depth of all, there is still a little difficulty in eliminating nidra. <\/p>\n

(2) Recently, the samadhi has developed the power of being in sushupti and yet receiving clear sense knowledge of the waking world\u2014<\/font>limited to one or two sounds etc\u2014<\/font>without for that ceasing to be sushupta. Today this developed into a triple Samadhi, the Ishwari sushupta, full there of ideal thought and absorbed con- sciousness, yet aware of another swapna consciousness open to a second plane of action and another conscious without living in it of things in the outer world <\/p>\n

(3) Consciousness of the supramental Ishwari, the Shakti of which the mental Jiva is a mental personality <\/p>\n

The Akasha still resists the rupadrishti. It can no longer persist long in denying forms to the eye; but it still perseveres ordinarily in the blur method and is more ready to give precision than stability. It yields free variety of forms only when quick succession is allowed and complete precision is not demanded, and even then with a cer- tain reluctance, a preference of forms that have been often repeated, a tendency to deny those, eg quadrupeds, which it has been in the habit of denying. <\/p>\n

Formerly, the principle was to form by mental-physical pres- sure images out of akashic material, the material being of seven kinds,\u2014<\/font>chhaya, dhuma, tejas, jyoti, varna, agni, prakasha. The result was a blur of material shaping itself into forms. A second method was sudden manifestation of form partial or complete out of other akashas into the physical. <\/p>\n

The second is now preferred. Mental and physical pressure are abandoned except when they recur involuntarily as a habit. Ideal will only is used. <\/p>\n

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

Depression of the physical in the evening in the mental shama. Quiescence of all progress.  <\/p>\n

\n

\n


\n957<\/i> <\/p>\n

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

\n\t\t\tRecoil of the
\n<\/font>siddhi, owing to perception of
\n<\/font>anrita <\/i>
\nin what professed to be the
\n<\/font>ritam<\/i>; this comes by excessive and therefore wrong affirmation. Attempt henceforth neither to overstress affir- mation nor to linger in negation. Right affirmation of the truth in or behind all thought and perception is the secret. But the difficulty must not be underrated, nor achievement too easily announced. <\/p>\n

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

There is greater spontaneity with a certain amount of variety, precision, stability in the rupa. But the stability is less than the pre- cision, the variety comes still with difficulty. The terrestrial akasha is overborne, but not yet conquered and possessed. <\/p>\n

Antardarshi still lingers amid difficulties. Scenes and objects come, but without clarity of precision or clear stability or ease of variety. <\/p>\n

In Samadhi yesterday’s experience reaffirmed, but with a less powerful grasp on the sushupti. On the other hand, the triple Samadhi has developed. Not only are sushupti, swapna and jagrat simultaneous, but the sushupta purusha or shakti not only observes, but judges the jagrat experiences and, initially at least, the swapna perceptions. <\/p>\n

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

Telepathy grows in brihat & satyam in the field of exercise, but ritam is a little discouraged. <\/p>\n

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

Samadhi (sitting) of a lighter kind than in the afternoon, but the same type and a strengthening of the jagrat in conjunct[ion] with sushupti or swapna or both; swapna stronger, sushupti lighter. Attempt to regularise firmly lipi, etc. in sushupti. At night rich and brilliant (jyotirmaya) rupadrishya in swapna of sushupti.<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

9 JANUARY \u00ad 14 FEBRUARY 1917   Jan 9th 1917.   Re. [Reference]           य ओहते रक्षसो देववीतावचक्रभिस्तं मरुतो नि यात | यो वः शमी…<\/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-1809","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\/1809","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=1809"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1809\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1809"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1809"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1809"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}