{"id":1828,"date":"2013-07-13T01:37:41","date_gmt":"2013-07-13T01:37:41","guid":{"rendered":"http:\/\/localhost\/?p=1828"},"modified":"2013-07-13T01:37:41","modified_gmt":"2013-07-13T01:37:41","slug":"16-5to21-september-1913-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\/16-5to21-september-1913-vol-10-record-of-yoga","title":{"rendered":"-16_5to21 SEPTEMBER 1913.htm"},"content":{"rendered":"
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\n      5 \u00ad 21 SEPTEMBER 1913<\/font><\/b><\/p>\n

 
\n\t\t\t<\/font><\/p>\n

\n\tSeptember 5.<\/font> [written in pencil
\n<\/i><\/font>] <\/p>\n

The rest of yesterday evening passed in a return to a for- mer mental condition, with a background of udasina ananda held against touches of disquiet, an imperfect & clouded knowledge, an ineffective or only partially and slowly effective will, a poor & struggling lipi & rupa, an unprogressive & infrequent samadhi. The dasyabuddhi of the body, strong in the afternoon, was covered at night. <\/p>\n

 <\/p>\n

\n\tSeptember 5. <\/font>[written in ink<\/i><\/font>]<\/p>\n

 In the evening and night the remnants of the day’s struggle and retrogression prevented progress. The mental suggestions still continued to be shot in from a distance and especially suggestions of unfaith, weariness and nirananda. All the powers of the vij- nana were clouded and partially inoperative, the strong physical dasyabuddhi of the afternoon partially covered, kamananda declin- ing and less frequent. The system reverted to the udasina ahaituka ananda of former times continually assailed by touches of strong & often angry disquiet. This is the first determined relapse into old conditions after many months of essential freedom from any true disturbance of the samata-shanti-sukham. This morning opens with the same conditions. It appears that for the first time in these few months a lower strain of the physical mind in the external swabhava yet surcharged with the anritam & avidya has been upheaved and its devatas let loose on the adhara. <\/p>\n

The trikaldrishti labours for correctness of minute circum- stance & unvarying correctness of actual result, but does not as yet go beyond amplitude of prakamya vyapti with frequency of the actual result and occasional correctness of minute circumstance. There is still the predominance of the perception of working mental forces in which the result intended & perceived is sometimes carried  <\/p>\n

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\n288<\/i><\/p>\n

out, sometimes crossed by a successful counter-force, and often a result not intended, a force never meant to prevail, is foisted on the mind as the prearranged actuality. The latter result is especially frequent because the physical stratum upheaved is one inhabited by blind mechanical movements of the involved & unexpressed mind in matter which correspond in Nature to the subconscious physical stirrings in us of which our conscious mind takes no least cognizance in its normal & organised workings. Disregarded & unrecognised they pass without visible effect, although they must have some determining force & contribute to some result however slight of whose preparation we are unaware. <\/p>\n

There has been no distinct advance in the daytime. The physical ananda persists when it is remembered or in the stillnesses of the body, but tends, as formerly, to retire in motion or when forgot- ten by the mental attention. Its intensity is rare and not extreme. Trikaladrishti is still haunted & baffled by blind and purposeless false suggestions proceeding & entering from some external point in a far distance; power is uncertain in its effect and always hampered. Lipi & rupa do not take hold of the akasha. Health is successfully resisted. Utthapana though growing is assailed by vague adhogati and an acute uneasiness of [ ]1<\/sup>
\nnegative<\/span> electricity which brings about or is attended by pains of contraction. The laghima alone is strong & keeps the limb in the air without any mental will or muscular effort. Saundarya makes no apparent advance. <\/p>\n

There are constant tejasic suggestions of immediate progress, but the Jiva refuses to lend credit to them. The dasya, however, in- stead of being hampered seems to grow by this struggle; the merely Prakritic forces diminish in their hold on the system. Ashanti has attempted to be acute at times, but has not succeeded in fastening on the system.<\/p>\n

 In the evening lipi & rupa showed some signs of strengthening and the other siddhis attempted to liberate themselves, but nothing very definite has yet been accomplished. Some literary work was well accomplished. Dasya always increases.<\/p>\n

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\n\t1<\/sup> <\/font>
\nMS <\/font> <\/i>of<\/font>  <\/p>\n

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\n289<\/i> <\/p>\n

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

Instances of sukshma touch & smell increased yesterday and also of physical ananda; the touch of a fly on the palm of the hand creating a thrill of combined vishaya, tivra, vaidyuta & raudra which continued for more than a minute though not with entire continuity. Today the kamananda is more continuous, but not in- tense. Assimilation has strongly retrograded. Power manifests, but can be sustained only by the exertion of great force which tires the physical fibres and is always strongly resisted. Trikaldrishti is still baffled by the mental suggestions; it occurs frequently, but is in the highest degree uncertain and inconstant. <\/p>\n

The suggestion has been made in the vani that purports to pro- ceed from the master of the yoga for the consciousness is crowded with many voices that confuse the mind to proceed on the basis of positive affirmation and discovery of the precise truth & error in each suggestion and of positive faith in the march of the siddhi regardless of temporary failure & anritam. At first the trikaldrishti reemerged, only without the exactitude of detail, the actual event anticipated with omission of an intervening event or with denial of the coming event after it had been perceived instead of modification by the addition of the omitted circumstance or stress on intention as event; but for a time every perception was eventually justified by some result and later after a period of confusion, the old realisation, by which perception was shown to be the reflection in mind of a truth of tendency, intention or event & the nature of the truth shown & proved by some actual material movement, returned as the type of the siddhi. Beyond this point the siddhi of knowledge seems to be unable to advance except for brief occasional periods of a few minutes when absolute accuracy of event is temporarily effected. Willpower after proving eventually successful in all or almost all cases for a time is once more uncertain & chequered. There is the old tendency to a chaotic advance of mixed success & failure, imperfect & overstressed truth, unsatisfying siddhi. As it progresses correctness of knowledge & effectiveness of will tend to predominate over their opposites. It is not yet certain that this progress will become a fixed and uninterrupted tendency or produce results which will not be broken & need to be reconstituted. The  <\/p>\n

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\n290<\/i><\/p>\n

Atris & Vrikas are still strong in the sadhana, even stronger than the Vritras & no siddhi is safe from them although all tend to recover themselves once the evil period is passed. <\/p>\n

The siddhi reconstituted itself more strongly during the evening and night. Subjective ananda, including in itself defeat, imperfection & suffering, which has been baffled always when it attempted these inclusions, was more finally prepared. Rupadrishti became strong in the waking Chidakash & Chittakash. Knowledge & power re- sumed more successfully their process of selftransference into the vijnana. <\/p>\n

 <\/p>\n

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

The morning began with a chequered movement. Afterwards, there came the lipi “First God & liberty, then telepathy.” The mind turned towards the perception of the Jnanam Anandam Brahma which has been increasing in force & persistence & perceived very powerfully the delight of Brahman in Avidya, limitation & suffering & the last knot of attachment to liberation was removed from the buddhi & the temperament. This liberation from mumukshutwa is the final step in mukti. It exists now in the buddhi & the soul, it has to be stamped firmly on the rest of the antahkaran. Afterwards, a very minute & brihat telepathy commenced the realisation in practical mentality of the Sarvam Anantam Jnanam Brahma. All the perceptions do not yet come at the right time, some revealing themselves after the thing perceived has passed out of the mind of the object. Nevertheless the movements of men & animals are now perfectly understood, their hesitations & rejected or modified ideas & impulses as well as those which eventuate in action. It is evident, now, out of what a complex mental tangle the single clear & decisive act proceeds. In the animals it is sometimes an obscure & sudden suggestion which contradicts all the previous thinking & tendency & often half consciously forces the action. But often also in them an impulse abandoned and forgotten by the mind remains in & dominates the subconscious pranic energy and dominates a subsequent action. The same is true but in a less degree of man. In the insects the mind counts for much less than this pranic energy. Subsequently the basis of the telepathic trikaldrishti  <\/p>\n

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\n291<\/i><\/p>\n

 was shown to reside in the perception of the movements of this pranic energy, Matariswan, which governs action, apo Matariswa dadhati. An ant was climbing up the wall in an upward stream of ants; there was no sign of its reversing its progress; but the trikaldrishti saw that the ant would turn & go down, not upwards. At first it made a movement of uncertainty, then proceeded up- ward, then suddenly left the stream and went steadily & swiftly downwards. Afterwards the source of the trikaldrishti was seen, a coming movement of pranic energy, prepared in the sat-Brahman, latent both to the waking consciousness of the ant & my own, but caught by the vijnanamaya drishti. In another instance the same movement of energy was perceived in another ant and followed by an indicative movement, but it was also perceived that this was not the eventual impulse, & as a matter of fact a strong contrary tension intervened & carried the insect upward. In all these cases, the perception of the impulse by prakamya vyapti is not enough; the vijnana distinguishing the nature & fate of the tapas is required to constitute trikaldrishti. All error now consists in the absence of this distinguishing perception or in the false mental stress which tends to replace its unerring accuracy. <\/p>\n

 <\/p>\n

\n\tSept 13 <\/font><\/p>\n

During the last week a considerable quantity of ground has been covered. Ordinarily the condition of the system is a state of positive samata, sama ananda in all that occurs or is expe- rienced, but there is still a tendency to asamata in the face of persistent bad result in Yoga accompanied by untruth in what seem to be the centres of knowledge. Usually the tendency only touches the system from outside and is repelled by the samata, but sometimes it actualises into a more or less prolonged state of unfaith, despondency and disquiet. The second chatusthaya has progressed greatly. Secondary dasya has given place to the first stage of tertiary; tejas & tapas have now become habitually ac- tive when the prakasha is clouded by the partial nirananda & unfaith; the bhava of Mahakali on the Maheshwari pratistha has occupied permanently the Mahasaraswati continent without this time ploughing up the pratistha & continent by the tendency to drag  <\/p>\n

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\n292<\/i><\/p>\n

them also over to the rudrabhava. Faith is now almost complete & grows in intensity; but it is still troubled by too much subservience to the immediate actualities & cannot always look beyond to the future actuality. Nevertheless the habit of perceiving the truth in every perception, the force of fulfilment in every action or baulking of action & the ananda in every sensation of heart & mind is growing even upon the intellect. <\/p>\n

The chief movement has been the development of the ideality, its increasing hold on the rebellious & self-acting intellectuality in the outer swabhava and the transfer of the mental activity to the ideal plane. Telepathy has increased to a considerable extent and embraces now the thoughts also, but is not always evenly active; in the use of the trikaldrishti it has become something of a stumbling block, as the rapid perception of the movements of impelling force, intention & impulse impresses the still active intellectual devatas with a false idea of actual result and tend[s] to shut out the event from the perception. Nevertheless the vijnanamay determination of the actual event even in detail begins to be more frequently reflected in the intellectual parts and has some force but, usually, little or no jyotirmaya prakasha. Power varies, but has grown in insistence, success & grip on the akasha. Vani & script are still excessive in statement, but the inert element tends to pass out of them. Lipi is now well-established in activity; but is more usually perfect in chitra & sthapatya than in akasha where the old faults of paleness, insufficient legibility & fragmentary manifestation are still powerful. Incoherence has not yet been removed, but the power to interpret lipi, coherent or incoherent, has grown immensely & is only faulty, as a rule, when the vijnana is clouded by the aprakasha & the intellect once more active. Rupa grows more fertile & is once more rich & perfect or almost perfect in chitra & sthapatya, (one defect is excess of human figures & defect of animal forms & objects), but in akasha it cannot yet compass the union of vivid clearness & stability. The obstruction here is still strong. Samadhi has increased in habitual coherence & continuity; even the lipi in sushupta swapna now tends to be coherent.<\/p>\n

 The physical siddhi is always resisted & put back in utthapana & saundarya; in ananda & arogya it is progressive with occasional  <\/p>\n

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\n293<\/i> <\/p>\n

retrocessions. Habituality of kamananda and frequency of the other physical anandas has considerably increased; also to a certain extent their intensity. A serious effort is being made to get rid of the obsti- nate fragments of eruption, headache, cold & stomach complaint which still recur needlessly in the system. Headache usually occurs only by vyapti from other adharas. <\/p>\n

One great result of the week’s progress has been the completion & permanent possession in perception of the fourfold Brahman. The only defect is a tendency to fall back from the jnanam element, thereby losing the lilamaya personality of the Brahman. Otherwise vismriti is now only an inert & ineffective suspension of the siddhi, which has no longer to be reconstituted on resumption of the mind’s apramattata. <\/p>\n

Intellectual work is now almost finally based, except for some defects in the poetical power, and all the various work fixed on is being pursued; but the regularity of brain-work on one subject & the simultaneity of brain work on different subjects is very deficient owing to the insubmission or incapacity of the physical brain. The former defect is being rapidly remedied. The force of kriti has a little increased, perceptibly in effectiveness. <\/p>\n

Later in the day deeper perceptions of the vijnana were awak- ened, resulting in some remarkable effects of trikaldrishti; but these were afterwards confused by the invasion of external intellectual suggestions confusing, by falsity of stress, the ritam & the anritam. Nevertheless the faith in the vijnana perceptions not immediately justified by the physical actualities grows in force and persistence. The power of the aishwarya over immediate results in the body increases; but is still deficient in the rapidity of final results, though more effective than of old. <\/p>\n

 <\/p>\n

\n\tSept 14<\/font>th
\n(written<\/span> on 15th) .. <\/p>\n

\n\t(Yesterday) [<\/font>i.e. the 14th<\/i>] An attack on the health (assimila- tion) brought about a suspension of the kamananda & attempt at asiddhi; dominated early in the afternoon. The tejas is now beginning to fulfil itself against the tamas; its predictions being correct or corrected by the vijnanamaya prakasha. Lipi, rupa & samadhi continued steadily to gain in habitual force; but in the  <\/p>\n

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\n294<\/i><\/p>\n

\n <\/i>latter two the akasha is not yet clarified of the main obstruction. Trikaldrishti is habitually correct even in rough detail & often in exact detail, but with an element of erroneous & perverting stress on the telepathic impressions and considerable gaps and lacunae. Utthapana somewhat weakly recommenced in arms, neck and legs. The struggle, successful on the whole, still continues with the rem- nants of the old slighter ailments, eruption & cold. The former has no tejas & there is usually the eruption without the irritation. The latter is losing tejas, but is persistent. Roga of the assimilation has still an occasional force as in the morning. In the saundarya the lower range teeth have retained their whiteness, only slightly stained at first with a shadow of yellow, for five days, (formerly one day could hardly be registered,) and the upper are getting clarified to an extent not yet experienced since the reaction began or even before it. There is as yet no sign of reaction. In other directions the reaction holds or allows only a slow and doubtful progress in one or two details. Sahitya steadily continues, but only in short flows of energy. <\/p>\n

 <\/p>\n

\n\tSept 16<\/font>th <\/p>\n

On the 14th there was a combination of successful aishwarya with strong & obstinate resistance to the aishwarya; this morning it succeeded almost in 100 per cent of the cases of application, &, what is quite a new feature, usually with instantaneous effect or else very rapidly after a slight and halfhearted resistance. Only in one case, the object, though obeying in minor details & long prevented from following its dominant impulse, obstinately & successfully resisted for many minutes the main command and finally executed an opposite movement. <\/p>\n

The other principal movements were in lipi and samadhi. In lipi the various stages through which the etheric script has wavered backwards & forwards, indistinctness or paleness of script, illegi- bility, partial legibility, vividness of single words, vividness of short phrases, unspontaneity, partial spontaneity, incoherent richness, il- legible vividness, legible vividness, etc have been passed through rapidly in a final movement and lipi is now fixed in the akasha as an abundant phenomenon both in the single word & the short  <\/p>\n

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\n295<\/i><\/p>\n

 phrase, spontaneous, vivid, legible, simultaneous, authoritative, and is now extending to long phrases. The interpretation of lipi is still occasionally hesitating owing to the uncertainties of the trikaldrishti, but this hesitation has disappeared from the thought scripts. The full authority of the thought is necessary to the full authority of the lipi. Rupa has developed a final richness, variety, frequency & perfect grouping in all the chitra & sthapatya forms including the vision in transparent substances; it has developed occasional perfection in single crude forms of all kinds & even in ghana, but is vague & indistinct in grouped images, & vivid but momentary in the lifelike developed or dense images. These are old difficulties. Samadhi last night attained again & more powerfully on the whole to richness, variety, grouping, vividness, continued action, shabda; but the continuity has to be swift and is limited to a very few successive movements owing to want of firm hold on the jagrat-swapna & jagrat-sushupta conditions. Only in dream is there long continuity; & dream is now, so far as remembered, usually connected & coherent, with only slight survivals of the old defects. Its images are more vivid & nearer to the forms of samadhi, but are still dream images. As yet they are not dreams of actuality, but scenes from past lives, sukshma experiences etc. The dreaminess has not departed out of them. <\/p>\n

All the subjective anandas, especially prema & next to it shud- dha have been finally fixed in the system; none of them are yet new in form, experience or intensity, but a tendency to greater gen- erality of intense experience is visible. The perception of ugliness & ungainliness contradictory of beauty which had reemerged & long persisted is now sinking back into the shuddha & chidghana anandas. Kamananda was occasional & ceased to preserve conti- nuity; it now stands that the ananda can no longer be successfully excluded for a single day, but it is not yet continuously permanent because it still visits the body and does not yet hold it as its natural dharma. Arogya improved, but is still struggling against difficulties. Utthapana increases in force slowly & with difficulty. The weakness of the body & its capacity for exhaustion struggle powerfully to keep their hold.  <\/p>\n

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\n296<\/i><\/p>\n

\nSept 17<\/font>th ..<\/p>\n

Trikaldrishti & aishwarya went through a short period of confusion for the one, ineffectiveness for the other, but both have recovered their former activity, trikaldrishti accurate, often even in perfect detail, but with [deficiency]2<\/sup> in mahattwa, aishwarya ordi- narily effective after resistance. The tejasic powers tend to prevail over the tamasic, but have not yet an assured and perfect victory. <\/p>\n

In the afternoon clear images of various kinds in the antar- drishta jagrat, but all of the initial crudity of material. In the jagrat single clear images in the akasha come a little more frequently & lifelike images come before the eye, instead of avoiding it, but are not yet stable before the eye. Group images in the akasha are still imperfect in clearness. <\/p>\n

In the evening there came the perfectly clear & stable image in the akasha, single and small group, but this was limited to the non-lifelike & to one or two figures, ie different kinds of birds & butterflies; but in that limit even the most developed figures oc- curred with some freedom; a third image, (a cat on a bough,) came without the clearness. This was in the full evening light outside the house, in the subdued light of evening in the house, the images were repeated but not with such ease & absolute clearness, & at night in the lamplight they failed still more to acquire the full vividness. The force of association here was evident. Certain habitual images appear with more power in the lamplight, but this was in a different manner of vaguely compacted definiteness in a transition stage between the mere image & the lifelike image. Samadhi was again very powerful and this time short conversations occurred in some of which the speaker was visible as speaking, an almost entirely new circumstance. Scent also has begun & the first hint of taste. <\/p>\n

Trikaldrishti & will-power were again allowed to lapse into the pure intellectuality but this time a greater power to distinguish between the action of the two & consequently between true & false trikaldrishti was developed out of the confusion. Utthapana was contradicted by a great weariness and weakness. After six days of whiteness the upper teeth began again to become clouded and a<\/p>\n

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\n\t2<\/sup> <\/font>
\nMS <\/font> <\/i>deficient<\/font>  <\/p>\n

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\n297<\/i> <\/p>\n

slight shade to fall on the lower, especially on those at the right side. Kamananda increased in intensity. The personal lilamaya relation with the Master of the Yoga emerged, still feebly hampered by the old tapomaya & manomaya movements. <\/p>\n

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\n\tSept 18<\/font>th .. <\/p>\n

The day passed largely in a struggle ending in disturbance & reaction, owing to the old insistence of the mental tejas, which had been suffered to act, on overstress & exaggeration and a blind undiscriminating belief; but the disturbance was not acute nor very prolonged nor the reaction very obstinate or far-reaching. The chief loss was the enthusiasm & reach of the faith which returned to its normal belief in final success with an added disposition to accept the truth of a steady & increasingly rapid success in the Yoga, as distinct from the life-work. As usual circumstances apparent & real crowded to justify the element of unfaith, but also there were some that supported the faith. The balance was more even than formerly. Trikaldrishti continues to deal with the old intellectualities which still persist in external suggestion; it is usually correct when the mind is not in haste; the suggestions of the external mind are often precise & correct but are so interspersed, like most of the other movements of knowledge, with overstressed & misapplied truths, that uncertainty still reigns. Power grows in effectiveness. The rupa failed to preserve in the daytime the sudden advance made last evening. Rupas were non-lifelike, crude or dense of the crude ten- dency &, seldom, developed tendency, limited to a few forms and did not come easily & spontaneously or effect an assured union of clearness & stability. Lipi, on the other hand, after [having] become hesitating & infertile, recovered almost all its previous force and more than its previous frequency of comparative perfection. It is almost always intelligible, not always easily or perfectly legible. The reaction in the teeth grows in force. Saundarya makes no progress and weakness of the body continues. Dasya of the body has been perfected in the secondary stage of tertiary dasya, in which all physical action is done under visible compulsion of Krishna, but of Krishna through Prakriti, not direct. This dasya is extending to the mind & feelings. The progress of the personal relation has been  <\/p>\n

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\n298<\/i><\/p>\n

troubled by false and simulative vani. Kamananda has been usually intense, & fairly continuous in intensity or subdued force, but not entirely continuous. Telepathy of thought etc has been much in abeyance in favour of telepathy of impulse & tendency. There is no certain progress in arogya. Sahitya has been for these two days suspended. <\/p>\n

Neither the faith nor the energy recovered its tone during the evening and night. Still, progress was made. Something like the full bhava of the personal relation was manifested, and the relation itself is now permanent and secured against successful attack. The simulative vanis attempt to persist, but they cannot prevail, endure or pervert. The bhavas permanently manifest are those of conqueror and master, playmate and guide & instructor. There was also progress in the samadhi, smell & touch manifesting vividly, both combined with sight & action &, in the latter case, with sound; but the attempt to confirm & extend continuity failed. Dream manifested again full ihabhava of form & association, which could not, however, disturb the continuity & intelligibility of the series of incidents portrayed. Both in samadhi & jagrat perfect intelligibility of even fragmentary, confused or ill-decipherable lipi was firmly & suddenly established; undecipherable lipi still offers a difficulty to the thought perception. Telepathy flowered freely, but is not yet perfect in range or precision. Kamananda reached a high intensity, but was suspended, as commonly, during the night. Roga showed some reaction, & the physical siddhi generally is passing through a stage of persistent & concentrated obstruction. <\/p>\n

 <\/p>\n

\n\tSept 19<\/font>th ..<\/p>\n

The teeth this morning have recovered their whiteness though some shadow of the yellow tinge hangs over them & its actuality is a little heavy, comparatively, in the side teeth. The reaction in the upper range has lightened. Kamananda continues but with suspen- sions & with a varying intensity. Inspired speech of the second order (illuminative-effective-inspired) took possession of the thought with very little trouble, but is now silent (9 am) and thought perception is once more active, mixed intellectual & ideal governed by vijnana- perceptions. This time the Master of the Yoga has rejected shama  <\/p>\n

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\n299<\/i> <\/p>\n

definitely as the agent of rehabilitation and enforced that function on pravritti which discharges it still with a hampered power owing to the siege of mental tapas. Script has been taken possession of by the governing force. <\/p>\n

Today, the disturbance created yesterday continued in its after effects, chiefly in want of faith. Finally, calm and ananda returned and the control of the divine guidance manifested. Kamananda was less intense, trikaldrishti & aishwarya very broken & the siege of the external intellect persistent and heavy. Samadhi made no progress, rupa only in the arrival of akasha rupa on a background, but lipi recovered & increased its force. <\/p>\n

 <\/p>\n

\n\tSept 20th 21st <\/font><\/p>\n

During these two days there has been a rapid and liberal efflo- rescence of the siddhi. Faith at once fixed & enthusiastic has been established which surmounts all immediate contradictions because it has knowledge of the truth beyond. This illumined, firm & enthu- siastic faith is being cured of its deficiencies and prepared for energy and action on a scale suitable to the life work. The process involves the display of the obstacles to the faith, defect of perfect prac- tical trikaldrishti, defect of effectiveness in will-power, adverse experience with regard to rapidity in Yoga and large foundation & development in the adeshasiddhi. Sraddha & energy of tapas are developing, not yet grown to their full vigour. The Mahakali bhava has therefore tended without effacing itself to draw back, no longer into its Maheshwari pratistha, this is the difference, but upon rather than into its Mahasaraswati continent. <\/p>\n

Trikaldrishti after displaying yesterday a great wideness & freedom of the satya is now removing the remnants of anritam, ordering the ritam in the ordinary practical trikaldrishti. The sur- viving defects are being remedied by a habitual illumination of the mental suggestions, when an intention or impulse tends to be falsely stressed as event to be, a corrective illumination increasingly comes either along with the suggestion or immediately behind it; the mental suggestions themselves now, more often than not, justify themselves either in the immediate event or, if baffled immediately, in subsequent event. Telepathy of the object & its environment is  <\/p>\n

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\n300<\/i><\/p>\n

rich & abundant. Reliable telepathy of distant & unseen objects has begun. Will power grows in force & is usually successful in whole or in part when associated with trikaldrishti, often even when it is not. Its rapid & exact effect is frequent on things in motion, less frequent on things in rest where the opposition has time to take cognisance and make itself felt. Lipi continues to grow in frequency of legibility; for this purpose the immediate intelligibility (even of the undecipherable script, for that too is gained) has been suspended somewhat from its activity. Akasha rupa is now fairly constant in all forms of unlifelike image, but chiefly in the crude, more often & clearly in single figure than in the group. The old defects of instability, remoteness in the prana akash, indistinctness in the blur of the material tend to depart, but strive yet successfully to remain & be frequent. The perfect rupa strengthens itself but does not stabilise in its clear forms to the direct vision. A few rupas (bird, butterfly, moth, horse, horseman, etc) predominate & recur with unwearied reiteration, but the drishti is no longer confined to them. In the antardrishta jagrat independent manifestation has begun; one or two perfect images have shown themselves & vari- ety is freer than in the bahirdarshi jagrat. Swapna Samadhi grows slowly, but is stationary in the parts resisted, inconstantly organised in those established. Chitra & sthapatya grow in brilliance, richness & variety, rapidly & spontaneously, unaided even by the immediate will beyond a usually passive ishita. <\/p>\n

Kamananda, usually intense only in isolated touches more or less rapidly repeated, became yesterday intense to the point of maithunananda with continuously repeated touches, but owing to the fear of effusion, it was stayed before it could develop. Never- theless the habitual intensity is now much greater & keener than formerly, but varies in continuity. The inner anandas have well established themselves & work whenever there is smarana, as does also the consciousness of the Brahman in all objects which grows always in strength, intense universality & richness.. The remaining symptomatic rogas are being steadily extruded, but are violent or obstinate before their outgoing. Utthapana & saundarya do not yet prosper; the shade over the teeth after an at first unsuccessful strug- gle & partial withdrawal has succeeded to some extent in returning.  <\/p>\n

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\n


\n301<\/i> <\/p>\n

The outward work, except in the struggle with the disease of others, is suspended, except for the involuntary & unplanned beginning of the Eclogue in hexameter on which there has long been insistence in the lipi. The relation with the Ishwara is now well revealed & active even when it is apparently clouded by other vanis; these can no longer dupe the intellect though they keep the mind sometimes in forgetfulness of their undivine origin. They become more & more truthful with the growth of the trikaldrishti, but also voice the deficient drishti & the remnants of false stress.<\/p>\n

 In the night rupa expanded greatly commanding a plentiful variety in the crude forms, a limited movement in other non-lifelike forms & a few stabilised lifelike forms, not of the more vivid order, direct before the vision. Swapna-Samadhi recovered its frequency and variety of experiences but not their combination & organi- sation which had been begun but not steadily continued. Health moved forward a little, but not yet decisively.<\/p>\n<\/p><\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

      5 \u00ad 21 SEPTEMBER 1913   September 5. [written in pencil ] The rest of yesterday evening passed in a return to a for-…<\/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-1828","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\/1828","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=1828"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1828\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1828"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1828"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1828"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}