{"id":1833,"date":"2013-07-13T01:37:45","date_gmt":"2013-07-13T01:37:45","guid":{"rendered":"http:\/\/localhost\/?p=1833"},"modified":"2013-07-13T01:37:45","modified_gmt":"2013-07-13T01:37:45","slug":"32-29to30-september-31-december-1914-vol-10-record-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/10-record-of-yoga\/32-29to30-september-31-december-1914-vol-10-record-of-yoga","title":{"rendered":"-32_29to30 SEPTEMBER 31 DECEMBER 1914.htm"},"content":{"rendered":"
\n\n\n
\n
\n
\n


\n29 \u00ad 30 SEPTEMBER – 31 DECEMBER 1914<\/font><\/b><\/p>\n

 <\/p>\n

\n\t\t\tOctober — 1914.<\/font><\/p>\n

\n

\n\t\t\tSept 29 \u00ad 30 <\/font><\/p>\n

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

\n\t\t\tअस्मे रायो दिवे दिवे संचरंतु पुरुस्पृहः |<\/span><\/p>\n

\n\t\t\tअस्मे वाजास ईरताम् ||<\/span><\/p>\n

\n\t\t\tस विप्रश्र्चर्षणीनां शवसा मानुषाणाम् |<\/span><\/p>\n

\n\t\t\tअति क्षिप्रेव विध्यति ||<\/span><\/p>\n

\n\t\t\t“In us may felicities rich in aspiration come & combine together from day to day, in us may all abundances be set in energetic motion. <\/p>\n

\n\t\t\tHe illumined by the light & force of the human activities shall pierce & rise beyond with somewhat of rapidity.” <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThese two days are not to belong to the former series; they are not to be days of oppression and obstruction, but of an in- creasing rapidity in the advance, preliminary to an uninterrupted progression in October.<\/p>\n

\n\t\t\tNati is now perfected, with titiksha and an udasinata only occasionally and superficially troubled. This habit of superficial touches has now to disappear. <\/p>\n

\n\t\t\tBy that perfection the finality of positive samata is at last entirely possible. All Ananda, except the purely physical, is now preparing for perfection. The perfection is being manifested, the intensity organised. <\/p>\n

\n\t\t\tThe second chatusthaya is only a little less advanced.  <\/p>\n

\n

\n


\n632<\/i><\/p>\n

It has two bases, dasya and faith. Perfect tertiary dasya is now in normal action; only sometimes smarana of the Master is insuffi- cient. Faith is being prepared for perfection; but faith in the double Kriti needs still the evidence of effective Aishwarya & Ishita. For want of sufficient Ishwarabhava it cannot find firm ground & the rest of the Chatusthaya, though well-prepared, cannot organise itself for action. <\/p>\n

The physical Shakti has been entirely overpow- ered in the external body for many days owing to the attack on the Sharira siddhi. The month of October is set apart for its increasing perfection. <\/p>\n

 <\/p>\n

The third chatusthaya awaits organisation and perfection. <\/p>\n

The fourth has yet to be given its victorious forward movement. <\/p>\n

The fifth awaits the organised activity of the third and fourth. <\/p>\n

The sixth is almost perfect in combination & organisation. Only the constant Krishnabodha has to be added. <\/p>\n

 <\/p>\n

The Rik promises for October (1) the increasing richness & organisation of the Ananda; (2) full and active plenty of the faculties & siddhis.. (3) Vijnana fulfilling itself by action (4) an increasing rapidity. <\/p>\n

 <\/p>\n

The rapidity will be real and positive, not apparent, but still not the extreme rapidity. <\/p>\n

 <\/p>\n

Question– <\/p>\n

Bodily Asiddhi?<\/p>\n

Rik–अर्हते
\n\tजातवेदसे रथमिव संमहेम मनीषया | <\/span><\/p>\n

\n\tभद्रा हि नः प्रमतिरस्य संसदि <\/span><\/p>\n

\n\tयस्मै तवमायजसे स साधति अनर्वा क्षेति दधते सुवीर्यं |<\/span><\/p>\n

\n\tस तूताव नैनमश्र्नोत्यंहतिः ||<\/span> <\/p>\n

 <\/p>\n

It is therefore by the Will that the body has to be perfected, but its effectivity depends on the
\n<\/font>bhadra pramati<\/i>, the mentality being  <\/p>\n

\n

\n


\n633<\/i> <\/p>\n

sufficiently clarified to be the medium of the perfect vijnana. <\/p>\n

\n\tतवाहमग्न ऊतिभिर्मित्रस्य च प्रशस्तिभिः |<\/span><\/p>\n

\n\tदेव्षोयुतो न दुरिता तुर्याम मत्र्यानाम् ||<\/span><\/p>\n

The conversation yesterday has given light on the Yoga. Ananda confirmed & universalised is the path to the conversion of Prana into the universal Chit-Tapas and that the path to the conversion of Body into Sat– <\/p>\n

It is this Chit Tapas which is the base of Aishwarya-Ishita- Vashita; so long as it is not entirely realised there can be only a partial efficacy of the individual Tapas. The way to it is self- association with all energies in the universe. The Dwayavins are those powers who divide these energies into acceptable and inac- ceptable, friendly & hostile, accept some, repel others. A choice is necessary in action, but it must be made not by the Dwayavins, but by the Ishwara. The elimination of the Dwayavins is the main work now in hand. A perfect passivity in the hands of the Ishwara is the first necessity. <\/p>\n

Subjective Ananda is completed; physical Ananda is being added. Sudden pain of burning has at last become Ananda Pro- longed intensity of pain has also to become Ananda.. <\/p>\n

The fitness of the body has to be compelled. There is no time for slow and indulgent methods. Faith in the Ishwara & acceptance of all energies & experiences are therefore being given. <\/p>\n

The remnants of pranic choice between satya & asatya, siddhi & asiddhi, mangala and amangala are giving way. It is this element of pranic choice which is the chief enemy of unity. <\/p>\n

 <\/p>\n

Faith in some karma has been given; the exact karma is not yet luminously revealed. Or rather the lines are known; the exact accomplishment or the measure of accomplishment in this life is still obscure to the intellect. <\/p>\n

 <\/p>\n

The second chatusthaya will now be completed; its finalities will be given. For action
\n<\/font>sahasa <\/i>
\n& kaushala <\/i>have to be combined. For support of action Devibhava & faith. The basis of  <\/p>\n

\n

\n


\n634<\/i><\/p>\n

\naction is the combination of
\n<\/font>dasya <\/i>
\n& ishwarabhava.<\/i> <\/p>\n

 <\/p>\n

The power of the physical failure has been almost broken. Sustained action is now becoming possible; but there must be no farther consent to interruptions. The body must be forced to do the work as the slave of the Ishwara. <\/p>\n

 <\/p>\n

Lipis <\/p>\n

1. Find by the isolation of the telepathy the just trikaldrishti. (Sadhara Akasha)– <\/p>\n

2. Judge– (sthapatya)– <\/p>\n

The fulfilment of the first lipi has begun, but is not as yet very strong or distinct in the general action of the mind, only in particular movements. <\/p>\n

The call to judge (viveka) is a part of this development. <\/p>\n

 <\/p>\n

St. <\/p>\n

This does not mean that there shall be no official guidance or help. <\/p>\n

At the moment of thinking of the universal action in which the particular is to be merged & the method in which it can be harmonised with the particular action guided by the Ishwara, the eye fell on the above sentence in the newspaper “Mahratta” lying on the table. This sort of direct reply to a doubt or difficulty is now frequent. <\/p>\n

Trikaldrishti– <\/p>\n

1. There will be, today, intense Kamananda <\/p>\n

2. Sleep must be lessened, what remains must be samadhised. <\/p>\n

3. The final struggle over the physical siddhi is definitely begun. <\/p>\n

 <\/p>\n

There is an intermittent fulfilment of the first; the fulfilment of the second has begun, only a small part of the afternoon sleep being at all darkened by tamasic nidra. The truth or error of the third cannot yet be judged.  <\/p>\n

\n

\n


\n635<\/i> <\/p>\n

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

\n\tयशसो मूर्धन्…सम्यग् व्यक्तीकरोति इत्यर्थः <\/span><\/p>\n

Samadhi– <\/p>\n

\n\tSleep at night was for less than six hours, but not samadhised. <\/p>\n

There is a preparation of organised samadhi (formerly only realised in the crude type), but nothing definite is yet evolved. Obstruction continues.<\/p>\n

 <\/p>\n

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

Work is being combined, the scholastic and the philosophical at first, with dharma in a crude state of commencement. The rest of sahitya will be added gradually, as soon as the present work is sufficiently organised.<\/p>\n

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

\n\t\t\t\t1. Philosophy–   <\/td>\n

\n

1. The Life Divine <\/p>\n

2. The Synthesis of Yoga <\/p>\n

3. The Secret of Veda <\/p>\n

4. Isha Upanishad. <\/p>\n<\/td>\n<\/tr>\n

\n

2. Veda.<\/td>\n

\n

Bk V. IV. translated & studied\n\t\t\t\t<\/p>\n

Notes for General Interpretation\n\t\t\t\t<\/p>\n

Bks
\n\t\t\t\tI. II. III. finally read.<\/td>\n<\/tr>\n

\n

3.
\n\t\t\t\tVedanta.<\/td>\n

\n

\n\t\t\t\tThe Upanishads restudied.<\/td>\n<\/tr>\n

\n

4.
\n\t\t\t\tCorrespondence–<\/td>\n

\n

 <\/td>\n<\/tr>\n

\n

\n\t\t\t\t5. Notes on the System of Yoga.<\/td>\n

\n

 <\/td>\n<\/tr>\n

\n

\n\t\t\t\t6. Diary.<\/td>\n

\n

 <\/td>\n<\/tr>\n

\n

\n\t\t\t\t7. Miscellaneous. <\/td>\n

\n

 <\/td>\n<\/tr>\n<\/table><\/div>\n

 <\/p>\n

There is an opposition in the material world in all its strata; there is no opposition in the worlds beyond.<\/p>\n

 <\/p>\n

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

The tivra is growing at different points of the body. From today, it will nowhere be dependent on the smarana, but will come sometimes with smarana, sometimes without. <\/p>\n

This is one finality. <\/p>\n

It is also intense & continuous in its recurrence at  <\/p>\n

\n

\n


\n636<\/i><\/p>\n

many points & will soon be intense & continuous in recurrence everywhere. <\/p>\n

\n\tContinuous intensity of the
\n<\/font>kamananda <\/i>
\nis now restored the question is of the degree of
\n<\/font>dharanasamarthya
\n<\/i>in the body. It is the battle that has now to be fought out, for there is no other real obstacle to the permanent & not recurrent continuity of the <\/font>
\nKamananda.<\/i> <\/p>\n

\n\tRaudra
\n<\/i>must now be developed to the same force as the
\ntivra<\/i><\/font>, & <\/font>
\nVishaya <\/i>
\n& Vaidyuta <\/i>brought out from their involution, ie to say the Ahaituka, for the Sahaituka is already well-established.<\/p>\n

 <\/p>\n

\n\tTivra
\n<\/i><\/font>is now intense in all parts of the body & much more spontaneous than before, usually almost and sometimes entirely brought without
\n<\/font>smarana.<\/i> <\/p>\n

\n\tRaudra
\n<\/i>is once more active & without immediate <\/font>
\nsmarana.<\/i> <\/p>\n

Kamananda has been for some hours almost contin- uous, but only occasionally intense.<\/p>\n

 <\/p>\n

\n\tSukshmagandha<\/i><\/font>, intense & varied, is again active, but infre- quently <\/font>
\nSparsha<\/i>, as before, but slight & momentary in those contacts which suggest the human touch. There is occasionally sparsha
\n<\/i>& rasa <\/i>
\nin the mouth, but after smarana. Shabda
\n<\/i><\/font>comes only by mudra or by concentration.
\n<\/font>Drishti <\/i>
\nis not active. <\/p>\n

 <\/p>\n

This is, on the whole, the old condition of occasional obstructed siddhi, subjected to many limitations. Here there must be freedom & finality. <\/p>\n

 <\/p>\n

Lipi <\/p>\n

1. A strong defeat, then destiny easily accomplished <\/p>\n

2. Russian defeat at Berlin– <\/p>\n

(neither 1 nor 2 are intelligible). <\/p>\n

\n\t3. <\/font>
\ngrief– <\/i> only occasional shadows left in the physical  prana, as attempts at depression.<\/p>\n

\n\t4. <\/font>
\ninsult– <\/i> fulfilled– (Ar. S. talk of being “espion”).<\/p>\n

\n\t5. <\/font>
\nbattle <\/i> a struggle against the siddhi easily decided.  <\/p>\n

\n

\n


\n637<\/i> <\/p>\n

Beyond the finalities already attained today, there is already a greater activity, though not yet entirely free, in the
\n<\/font>sukshmagandha.<\/i> Other finalities of the same order will occur and be confirmed in the first days of October. <\/p>\n

 <\/p>\n

In addition, the revelation of the Personality in the four- fold Brahman is again returning. <\/p>\n

 <\/p>\n

Already the sukshma drishti begins again to be active & per- ceive certain elementary forms of the Pranic worlds. <\/p>\n

There is also the perception of the jnanamaya ego as the Ishwara, spontaneous & without immediate smarana.<\/p>\n

 <\/p>\n

\n\tThe various <\/font>
\nsukshmavishayas <\/i>
\nhave now recommenced their manifestation, but it is not yet powerful. Nevertheless, there is a finality here which will be made entirely firm. <\/p>\n

 <\/p>\n

The sense of the Lilamaya Krishna in all, is growing firmer & more intense, but is sometimes still suspended by the mere Brahmabhava. <\/p>\n

 <\/p>\n

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

And when Jesus was passed over again by ship unto the other side, much people gathered unto him; and he was nigh unto the sea– <\/p>\n

 <\/p>\n

The sortilege has no reference to another exodus, but embraces at once several movements; it is typical, more than particular. <\/p>\n

 <\/p>\n

There is still the same obstruction to the vijnanasiddhi, but the first two become more & more perfect. <\/p>\n

 <\/p>\n

Yesterday’s finalities have today to be confirmed. The obstruc- tion to the K.A [Kama Ananda] in standing & walking must disappear, as also the demand for
\n<\/font>smarana<\/i>, which is no longer necessary.  <\/p>\n

\n

\n


\n638<\/i><\/p>\n

K.A. is now active in all circumstances, but active without smarana only in the stationary postures. This difficulty is to be removed. All that will then remain will be the defective dharana in the body. <\/p>\n

 <\/p>\n

The isolation of the telepathy is proceeding so that there may be a finality in the exclusion of false stress of perception. <\/p>\n

This cannot be done at once. During the month of October the organisation of the vijnana will proceed to the possibility of finality. <\/p>\n

 <\/p>\n

There must be no return to inactivity. As for the work it will be done with force as soon as the bodily tamas is dispelled– <\/p>\n

 <\/p>\n

The obstruction has prevailed throughout the day except in the generalisation of the Kamananda. Now, in the evening, the vijnanamaya thought (vangmaya) is once more active as well as the ideal perception. The Aishwarya-Vashita are still in their old stage of retarded & uncertain fulfilment. <\/p>\n

 <\/p>\n

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

\n\tयुक्तित इत्यर्थः<\/span>
\n\t–ie the sense of the obstruction is that it is only in conscious Yoga with the Master of the Yoga (by the three affirmations) that the siddhi should proceed.<\/p>\n

 <\/p>\n

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

The power of organisation is growing in Samadhi with the vijnanamaya vangmaya thought as its central agent. It is entering even into the deepest sushupta and attempting to organise there coherent lipi, perceptive thought & experience, with rupa to be added, making the Jiva jagrat in all stages. <\/p>\n

This is the beginning of final siddhi in the swapna-samadhi & in the antardrishta jagrat,
\n<\/font>which will necessarily bring with it<\/i> siddhi in the bahirdarshi & in the sushupta<\/i><\/font>. <\/p>\n

Samadhi in the afternoon pursued the same course, but was less successful owing to a heavier force of tamasic
\n<\/font>nidra<\/i>.  <\/p>\n

\n

\n


\n639<\/i> <\/p>\n

Images & actions were combined with the rest, but not well com- bined. <\/p>\n

In the jagrat, samadhi is, for the time being, obstructed & unsuccessful. <\/p>\n

 <\/p>\n

Kriti continues to operate in the same fashion of partial success and partial failure without any great or decisive result.<\/p>\n

 <\/p>\n

\n\t
\nLipi–<\/i> <\/p>\n

1. The telepathy isolated. <\/p>\n

2. jollity. <\/p>\n

3. results. <\/p>\n

 <\/p>\n

The “battle” against the Siddhi continues and has not been so easily decided as was imagined at the time of the lipi. <\/p>\n

There is still a tendency to choose those of the perceptions which are flattering to the hope. Only this is sure that the progress continues in spite of resistance. The finality of the Samata has once more been successfully denied, although the touches of revolt and grief are only physical & momentary; but the Jiva associates itself with them for the moment. There is the old process of persistent disintegration & crumbling down at points of the siddhi in its superficies which seems to be something more than superficial to the impatience of the Tapas. <\/p>\n

The moment of defeat has passed and for the rest of the af- ternoon, the siddhi will be pushed forward. Inactivity must on no ground be accepted. It is the pretension of the Asiddhi that it will only allow the siddhi on condition of passivity & retarded progress. The necessary passivity is already there in the mental parts; it has no longer to be extended to the whole system. <\/p>\n

There is to be no farther work of Sahitya, this afternoon; only the Yoga– <\/p>\n

 <\/p>\n

The revolt comes always from the tapasic insistence on re- sult, the apparent sanction by the Ishwara and the subsequent discrediting of the sanction.  <\/p>\n

\n

\n


\n640<\/i><\/p>\n

It is a circumstance of the imperfect assimilation of the Mahakali Bhava, which in its stronger movements tends to be the pure Mahakali using Mahasaraswati & not Mahasaraswati informed by Mahakali. It is therefore an imperfection of the Daivi Prakriti. <\/p>\n

 <\/p>\n

\n\tOctober 4 <\/font><\/p>\n

\n\tतस्मा उ राधः कृणुत प्रशस्तं <\/span><\/p>\n

\n\t                
\n\tप्रातर्मंक्षू धियावसुर्जगम्यात् <\/span><\/p>\n

In spite of all the Vijnana is getting into habitual action, not always successfully, but with a frequent effectuality & always with some power upon the object & the environment.<\/p>\n

Lipi<\/p>\n

1. twenty third August eighteen ninety <\/p>\n

2. thirteenth August nineteen fortyfive. <\/p>\n

3. Alexandrine . . objection.<\/p>\n

4. intensity of the delight <\/p>\n

 <\/p>\n

The tertiary dasyam has to be entirely enforced in its full intensity, in the body, with a view to the perfect vijnanamaya selec- tion of the action in the mind with a view to the similar selection of the thought & the perception. At first, the result may be some con- fusion, eventually the positive & authoritative vijnana must emerge. <\/p>\n

So also with the speech. All this is finally determined today. <\/p>\n

 <\/p>\n

Clear & perfect animal forms, crude, in akasha, suddenly & spontaneously; not stable.<\/p>\n

 <\/p>\n

\n\tOctober 5<\/font> <\/p>\n

Power of active Consciousness. <\/p>\n

 <\/p>\n

The modified Asiddhi continues; siddhi proceeds, but inter- rupted and obstructed, petty & scattered in its advance. <\/p>\n

Therefore, there is not yet the “uninterrupted progression in October”; except in so far as the work of forming Siddhi, as  <\/p>\n

\n

\n


\n641<\/i> <\/p>\n

apart from constant success in advance, does not at all cease. <\/p>\n

 <\/p>\n

In kriti as regards the war, the Will is only effective in the slight Russian successes, but in France & Belgium it is on the defensive. <\/p>\n

 <\/p>\n

The Kamananda continues, but is not yet held by the body. <\/p>\n

The sukshmavishayas have again become rare & unimportant. <\/p>\n

Tamas once more holds the body, but not en- tirely. Sleep is diminished, but the samadhi does not progress. <\/p>\n

 <\/p>\n

Aishwarya etc are effective in a great number of small points, isolated, but as yet there is no mass, decisiveness or combination– <\/p>\n

 <\/p>\n

Work is seriously obstructed. <\/p>\n

 <\/p>\n

Utthapana is interrupted; saundarya entirely stationary. <\/p>\n

 <\/p>\n

Lipi. <\/p>\n

1. Totality of index. <\/p>\n

2. Retiring (the attempt at asiddhi). <\/p>\n

3. vital ecstasy  (chitra) <\/p>\n

4. world ecstasy do <\/p>\n

There is no work to be done today in Sahitya; it has to be resumed tomorrow–<\/p>\n

 <\/p>\n

\n\t
\nUtthapana–<\/i> <\/p>\n

Of the arms, vertical, one hour. Defect of anima is no longer effective, but there is a lassitude in the prana which opposes a certain amount of physical unwillingness to the utthapana. Defect of anima acts more in reaction after the cessation of utthapana, very little during its activity.<\/p>\n

 <\/p>\n

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

The tapasic stress of telepathy is being rigorously isolated.<\/p>\n

 <\/p>\n

\n\t
\nScript–<\/i> <\/p>\n

Unknown to the obstructors, veiled by external failure, the  <\/p>\n

\n

\n


\n642<\/i><\/p>\n

greater siddhi prepares. The organisation of the vijnana is the sole preliminary step that remains. This step once successfully taken, the vastness of the accomplishment, the rapidity of the future progress will be apparent & effective.<\/p>\n

\nThe <\/font>
\ndefaillances <\/i>of the body are the instrument of the asiddhi, not its cause. In a sense, also, they are the result. The cause is in the physical Akash, in the unwillingness of the earthguiding Powers to undergo a novel Law. <\/p>\n

The organisation is ready in all but the Power & the physical trilokadrishti. <\/p>\n

It is now evident that the sukshmavishayas are firmly estab- lished, & so far as developed, even begin to be organised. <\/p>\n

The sthula touch has to be enforced, the sthula voice, the sthula taste. They have all reached the point when they can mani- fest the obstruction, strong & persistent, is yet artificial. Smell is already sthula; vision in certain forms, touch in certain contacts, taste in certain rasas. <\/p>\n

Aishwarya-Vashita is beginning to act again more swiftly against the resistance. <\/p>\n

 <\/p>\n

The lipi “finality in the midst of obstruction” is now being fulfilled. Indeed, the obstruction is being made an instrument of finality, as in the normality of the tertiary dasya & the renunciation of the remnants of tapasic stress. <\/p>\n

 <\/p>\n

It is definitely fixed that udasinata is to be replaced by sama-bhoga & sama Ananda. There need, therefore, be no attempt to reestablish udasinata. Essentially it is there behind. <\/p>\n

 <\/p>\n

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

\n\tसखाय आ शिषामहि ब्रह्मेन्द्राय वज्रिणे<\/span><\/p>\n

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

The course of the conversion & organisation in Vijnana has to be pursued today.  The whole of the hridaya (brahman) has to be given to the illumination  <\/p>\n

\n

\n


\n643<\/i> <\/p>\n

The attempt of the Asiddhi is, by disturbing the Samata, to compel tamasic udasinata and renunciation of tapas. The per- fected Nati is attacked and the udasinata touched more than su- perficially. Owing to the constant siege of Asiddhi faith also is diminished. <\/p>\n

 <\/p>\n

After a long time the doubt of the Ishwara has re- turned with doubt of the Yogasiddhi & a moment & an element of tamasic udasinata. <\/p>\n

 <\/p>\n

This crisis, however, has not been able to stop the activity of the Tapas & the siddhi. Its more violent touch has been momentary. A general distrust of any decisive thought remains behind, & doubt of the relation of the Ishwara to the personality & the world, but especially to the personality. <\/p>\n

 <\/p>\n

Recent Visions <\/p>\n

1. My in the bare garden, watering it. (on the 4th) <\/p>\n

2 Mno<\/sup> in a great bare hall with a large fire at the end, walking towards the latter and returning.<\/p>\n

 <\/p>\n

\n\t
\nUtthapana–<\/i> <\/p>\n

The same. Less physical unwillingness. <\/p>\n

 <\/p>\n

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

There is still the same siege of the Asiddhi. Tamasic udasinata is always forbidden; but faith & Nati are seriously breached. The Abhayam has also been successfully attacked in the physical prana, although it remains intact in the mentality (chitta). <\/p>\n

 <\/p>\n

There is finality of the perception of the triloka, (thrice seven), in the forces & purushas that constitute it. <\/p>\n

There is finality in the perception of the brihat satyam, without finality in the ritam. Satyam means truth of being, in thought, force, tendency etc, not truth of fact in actual eventuality. <\/p>\n

The finality of illuminated thought & ritam is  <\/p>\n

\n

\n


\n644<\/i><\/p>\n

being prepared. When it is complete, there will be no farther asid- dhi in the first two chatusthayas. Knowledge is the condition of perfection. The lower powers were aiming at perfection without knowledge, a passive & negative perfection. <\/p>\n

There is finality in the telepathic perceptions, satyam, of forces, tendencies, thoughts etc, but it is not yet brihat. Brihat is being prepared. <\/p>\n

There is finality in the ponderability of the Will. Wherever it is applied, it is a force to be reckoned with, although not yet a force that always prevails. <\/p>\n

 <\/p>\n

Yesterday closed the period of prevalent Asiddhi. Today begins the period, for October, of siddhi prevalent in spite of Asiddhi. Even in the Asiddhi, there was an uninterrupted progression of the Siddhi. <\/p>\n

 <\/p>\n

Utthapana– <\/p>\n

2 hours. At first physical unwillingness, intermittent; after- wards eliminated except in an occasional subcurrent. For the first 11<\/sup>\/2<\/sub>
\nstrain<\/span> chiefly in loins, for a time, at first, in the back; only in the last half hour in the arms and shoulder-muscles. <\/p>\n

 <\/p>\n

Lipi <\/p>\n

1. Steadily. steadily <\/p>\n

2. Still Tuesday. (the Asiddhi) <\/p>\n

3. tapestry <\/p>\n

4. passage of the faith.<\/p>\n

Samadhi <\/font>
\n<\/i>continues to be resisted. <\/p>\n

 <\/p>\n

\n\tOct 8.<\/font> <\/p>\n

\n\tदेव्यानैः <\/span><\/p>\n

The thought is now arranging itself in the sense of the ritam, only the trikaldrishti is seriously obstructed. The Energy is therefore transferring itself to the combined trikaldrishti and Aishwarya in order to make an effective combination.  <\/p>\n

\n

\n


\n645<\/i> <\/p>\n

Utthapana 2 hours. No physical unwillingness except mo- mentarily in the exterior prana. At first some defect of anima in the arms, but this disappeared, & during the last half hour there was no strain, such as yesterday’s, on the [shoulder-muscles & arms.]1<\/sup> On the other hand the strain on the loins was more pronounced. <\/p>\n

The absence of faith is still accentuated and there is nothing in the experience to restore the lost sraddha. For small indications are no longer satisfying– <\/p>\n

The action of the vijnana is trivial and unimportant, so far as concerns life, and the attempt to organise it for practical use has failed. <\/p>\n

 <\/p>\n

The day has chiefly been occupied with work, & there is little progress. <\/p>\n

 <\/p>\n

\n\tOctober 9th <\/font><\/p>\n

1.
\n\tमृत्युर्वा प्रभवति <\/span> <\/p>\n

2.न
\n\tतस्य योगिनो रोगो न जरा न मृत्युर्वा प्रभवति | कस्य | प्राप्तस्य
\n\tयोगाग्निमयं शरीरं   <\/span><\/p>\n

             
\n==<\/p>\n


\n\tAnanda<\/font><\/i><\/p>\n

\n\t <\/font><\/p>\n

\n\tAlthough
\n<\/font>Kamananda can now occur in all
\n<\/font>asanas <\/i>
\nand with- out <\/font>
\nsmarana<\/i>, yet the Asiddhi persists in demanding smarana <\/i>and obstructing in the ambulatory asana. It puts its whole force on the strength of physical habit and the inability of the body to retain a continuous Ananda. <\/p>\n

In the subjective Ananda it invades sometimes and suspends or momentarily impairs the indriya rasa, but this rapidly rights itself. The force of Asiddhi is in the mangalamangala & still more in siddhi-asiddhi. By leaning with its full force on these weak points it has restored depression and unfaith. <\/p>\n

Therefore the old method persists and no part of the Siddhi is free from it. The Dwayavins are, for the time, triumphant. <\/p>\n

 <\/p>\n

\n\t1<\/sup> <\/font>
\nMS <\/font> <\/i>shoulder-arms & muscles.<\/font>  <\/p>\n

\n

\n


\n646<\/i><\/p>\n

Sharira–<\/font>Arogya<\/i> <\/p>\n

The Yogagnimaya Sharira was more developed in Calcutta than now. Since then there has been a reaction.
\n<\/font>Mrityur va pra-<\/i> bhavati.
\n<\/i><\/font>The signs of old age, disease, death, not only persist, but sometimes prevail and the force of the Arogya has to bear them as an irremovable, though not definitely overpowering burden. <\/p>\n

\n\tThe <\/font>
\nSaundarya <\/i>no longer advances. <\/p>\n

\n\tUtthapana
\n<\/i><\/font>progresses with difficulty and in a limited movement. <\/p>\n

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

 <\/p>\n

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

\n\tKriti
\n<\/i><\/font>is again obstructed by a successful opposition. The month of October, proposed as a period of triumph, opens with a time of hampered movement. All the siddhis are obstructed and rendered inefficient except within their assured limits.<\/p>\n

 <\/p>\n

\n\t
\nScript–<\/i> <\/p>\n

The
\n\timportance<\/i><\/font> of the present movement lies in the systematic discouragement of the tapasic stress which mistook telepathy for eventual trikaldrishti.<\/p>\n

 <\/p>\n

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

A result willed
\n\t<\/i><\/font>vehemently a year or more ago now occurs suddenly  The faith accepts it as a result, the intellect questions <\/p>\n

 <\/p>\n

\n\tOct<\/font><\/i> 10–<\/font> <\/p>\n

\n\tSt. <\/font>
\nBismillah placed at the head of the Koran<\/i> <\/p>\n

The movement of the Siddhi is once again overcoming the Asiddhi.  The second & first chatusthayas are being restored in their completeness. The faith that disregards immediate out- ward circumstances, is developing, although still combated by the suggestions of the intellectual environment <\/p>\n

Outward circumstances of the moment have to be understood by the vijnana. But there must first be this general faith that they have all an intelligible purpose & an intelligible sense.  <\/p>\n

\n

\n


\n647<\/i> <\/p>\n

It is true that they are worked out through the Pranic world by the Dwayavins using conflicting energies, but the Power that gov- erns them in spite of their ignorance & mutual misunderstanding is One, who is neither a passive Being nor a blind Force. <\/p>\n

The only question that remains is whether the immediate guide of the Yoga is the Ishwara himself or a Spirit who errs, the Manomaya Purusha in oneself or a Manishi outside. <\/p>\n

The faith must be that it is the Ishwara, Anandamaya & Vijnanamaya who is the guide, although He still uses the im- pulsions & ideas of the Manishi & not yet the full Vijnanamaya harmony. <\/p>\n

It is the replacement of the mental perceptions & impulses that is the work of the Vijnanachatusthaya. It is because that work is not yet done, that the first two chatusthayas are open to shocks & disturbances through the disappointment of the faith. <\/p>\n

This is why it has always been said that the absolute finality of the first two chatusthayas depended on the fulfilment of the third. <\/p>\n

But the entire fulfilment of the third implies the fulfilment of the fourth and fifth and therefore necessarily of the sixth and seventh. <\/p>\n

Therefore it is an integral fulfilment that is being worked out & this aim prevents the separate perfection of each chatusthaya by itself without relation to the rest. <\/p>\n

Faith & Ananda Brahman are the two keys to the perfect internal state, with dasya as the joining point. Knowledge & Power are the two keys to the perfect external state, with Daivi Prakriti as the joining point. <\/p>\n

 <\/p>\n

Utthapana Arms 1 hr 45 minutes, discontinued for want of time, not failure of power. More physical unwillingness & more defect of anima than day before yesterday..<\/p>\n

 <\/p>\n

Effectivity of tapas still acts against resistance and by lapse of time.  <\/p>\n

\n

\n


\n648<\/i><\/p>\n

Lipi– <\/p>\n

1. 28th   truth. (changed to) tejas.<\/p>\n

   
\n\t18th   third. <\/p>\n

2. La cuisine Francaise. <\/p>\n

 <\/p>\n

St. <\/p>\n

The End of the Beginning.<\/p>\n

 <\/p>\n

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

The principle of the Siddhi has been given. The actualities of the future have to be given <\/p>\n

 <\/p>\n

The first seven Affirmations have to be continually reasserted and maintained until all denial is eliminated. Afterwards the other two will naturally emerge. <\/p>\n

 <\/p>\n

The satyam of the telepathy & trikaldrishti is the next finality intended. <\/p>\n

 <\/p>\n

After it the satyam of the Power <\/p>\n

 <\/p>\n

Then their ritam. <\/p>\n

 <\/p>\n

Meanwhile the physical siddhi will work against its barriers and bring itself into line with the rest of the siddhi <\/p>\n

 <\/p>\n

\n\tOct 11th<\/font><\/p>\n

St. Arya . . The Wherefore of the Worlds . . Isha Upanishad– <\/p>\n

 <\/p>\n

What will now be done is to idealise all the perceptions & impulses, normally and spontaneously and so convert the whole being, including the two lower mentalities and the prana, into the ideal being. The body will follow.  <\/p>\n

\n

\n


\n649<\/i> <\/p>\n

This is already being done. <\/p>\n

 <\/p>\n

The state of another’s mind is now physically concrete to the sense-mind. The contents are less visible, except in their generalities. <\/p>\n

 <\/p>\n

Aishwarya-vyapti of the nature of Dharma is now very com- monly effective on people in the immediate neighbourhood; but the effectiveness is not invariable, & least developed in details. <\/p>\n

 <\/p>\n

At night, after a long time, the dreams were to a certain extent watched & remembered, but they have gone back to the worst confusion of incoherence & the intrusion of present personality and present associations. All were of the nature of pranic dream. <\/p>\n

 <\/p>\n

\n\tOct 12th<\/sup><\/font><\/p>\n

\n\tअयं वां यज्ञो अकृत प्रशस्तिं वसुधिती अवितारा जनानाम्-The Aswins. <\/p>\n

 <\/p>\n

There is a preliminary Siddhi completed in all but the fourth & fifth chatusthayas, in preparation even in those chatusthayas. In the first two there is a perfect organisation, the only defect of which is that it is not constantly immune from disturbance. The same organisation is being prepared in the third, & even in those parts of the fourth & fifth which are ready <\/p>\n

 <\/p>\n

It is now well proved that the Kamananda & Tivrananda are firmly established. There is only the question of their continuity & in the second of its pervasion. Questions of intensity remain behind. <\/p>\n

It is necessary, for this purpose, that the Arogya should be strengthened; but the Power is not yet strong enough in its dealings with the body. <\/p>\n

The Utthapana has to be extended finally to legs, neck & back. The old siddhi has to be recovered & improved. <\/p>\n

In Kriti the rapid fall of Antwerp, anticipated by the Trikaldrishti, but combated by the Will, shows that the powers of the opposition are still too powerful.  <\/p>\n

\n

\n


\n650<\/i><\/p>\n

Nevertheless satyam of the power is being established, though not yet perfectly. <\/p>\n

Today physical Ananda, subjective Ananda of siddhya- siddhi, mangalamangala, organisation of Vijnana, pressure on Sharira. <\/p>\n

 <\/p>\n

Telepathy <\/p>\n

1. Perception that the Russians had had slight success in Prus- sia, but not yet elsewhere, justified by today’s news. <\/p>\n

2. Rapid fall of Antwerp, anticipated but not seen. <\/p>\n

 <\/p>\n

Utthapana– <\/p>\n

21<\/sup>\/2<\/sub>
\nhours.<\/span> Arms. Defect of anima greater than yesterday in the arms & shoulders. On the other hand the acute strain on the loins has disappeared; such strain as was felt, was intermittent & only at the end. Full laghima is almost accomplished; not yet full mahima or anima.– <\/p>\n

Sortileges. <\/p>\n

1 Application <\/p>\n

2
\n\tप्र वो महे मतयो यंतु विष्णवे-<\/p>\n

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

Script– <\/p>\n

In the points noted for today’s progress, there is a movement, but nothing is yet definitive. <\/p>\n

The Kamananda attempts to be more constant, Vishayananda is more & more settled, but the subjective Ananda of good & bad event is still fiercely contested by the powers that oppose the Siddhi. It is there always, but more often retrospective than valid at the moment. <\/p>\n

The satyam of Power & Knowledge is being more & more revealed; furiously attacked in the morning, it could not be seen by the mind for a time, but was persistently asserted by the intellect. <\/p>\n

Samadhi– <\/p>\n

Dream at night was more coherent; possessed at first by present personality & suffering in the end from present associations, it  <\/p>\n

\n

\n


\n651<\/i> <\/p>\n

was for a long time delivered from them. The incoherences were no longer nervous & bizarre as on the 11th, but mental & due to abrupt transition & wrong combination of separate strains of experience or vision. <\/p>\n

 <\/p>\n

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

  अर्चिषा
\n\tसुजाते अश्र्वसूनृते–Usha. <\/p>\n

The mind & nervous impulses to be clear, well-formed & true, by the illumination– <\/p>\n

 <\/p>\n

Kamananda maintains against obstruction its persistent & often continuous recurrence Tivrananda is slowly developing and vishaya with vaidyuta shows signs of manifesting more firmly. <\/p>\n

 <\/p>\n

Arogya is still subject to constant obstruction <\/p>\n

 <\/p>\n

Saundarya is prevented from advancing. <\/p>\n

 <\/p>\n

Utthapana of the legs & neck is being attempted but as yet without success. <\/p>\n

 <\/p>\n

Lipi <\/p>\n

1. Effectuality in the lipi. <\/p>\n

2. distinguish the trikaldrishti altogether from the telepathy. <\/p>\n

\n\t3. Soldiery . . talented stranger (<\/font>civilisation<\/i>)<\/p>\n

 <\/p>\n

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

\n\tUtthapana<\/font> of the arms for one hour discontinued to give place to work for the Review. The laghima is now well-established; yesterday’s exercise could have easily been continued for another half hour. Mahima defective is only a secondary state, an effect of defective Anima; in itself Mahima is sufficient, weighed upon but not overpowered by defect of Anima. It is only in the defect of Anima, that the Asiddhi has a real point d’appui. <\/p>\n

In other parts of the body, mahima is deficient & over- powered by violent pressure of the Asiddhi on the defect of Anima.  <\/p>\n

\n

\n


\n652<\/i><\/p>\n

This defect of Mahima has to be forced out of the whole body.<\/p>\n

 <\/p>\n

\n\t
\nSamadhi–<\/i> <\/p>\n

Rupa is now rarely manifested in the jagrat, except in form of Chitra. When manifested it has a tendency to the perfect and spontaneous, but has as yet no stability in the sthula except an initial & fugitive stability.<\/p>\n


\nKriti–<\/i> <\/p>\n

Kriti continues to be resisted. In the immediate surroundings Power grows in strength and frequency of effectiveness, although it is no longer intense in action or rapid in effect, except in certain instances of ishita & vyapti.<\/p>\n


\nFaith–<\/i> <\/p>\n

Faith is being enforced in the terms of a knowledge that gives its proper place to actual circumstances & events, but is not subjected to or guided by them. It is still insufficient with regard to the personal love of the Ishwara and the fulfilment of this life, but admits the general Kalyana and the guidance. <\/p>\n

 <\/p>\n

The love has now to be admitted. The idea, given by knowl- edge without love, is that of a great mechanism & a wise, perfectly intentioned mechanician careless of the means of his work so long as they are well-judged & effective. The Iswara is known to be all- powerful; he has now to be admitted as all-loving, but not a victim of His love, not compelled by personal affection to vary from his plan, which is always the best for the individual and the universe. <\/p>\n

Subsequently, it must be perceived how far that love im- plies for the Jiva fulfilment in this life of the desires & impulses im- planted in him by the Iswara & of the ideas towards the realisation of which he is continually forced to strive.<\/p>\n

 <\/p>\n

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

Of the neck maintained for 15 minutes. The old acute pain in the muscles declared itself, but was suspended at times.  <\/p>\n

\n

\n


\n653<\/i><\/p>\n


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

Sahitya is proceeding with great rapidity, but with varying ex- cellence. The attempt to resume poetry has not yet been successful. <\/p>\n

 <\/p>\n

Samadhi. <\/p>\n

\n\tDream<\/i> as before. Present associations & personality still inter- fere <\/p>\n

 <\/p>\n

\n\tAttack on faith through
\n<\/font>amangala <\/i>
\nin Kriti. <\/p>\n

 <\/p>\n

\n\tOct 14th<\/font><\/p>\n

\n\tवहंति महद् देवानामसुरत्वमेकं <\/p>\n

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

\n\tSwapnasamadhi<\/font> again active; the stability of rupas & scenes greatly increased. <\/p>\n

 <\/p>\n

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

Legs; medial position, 15 minutes. Strong defect of anima, laghima sufficient; mahima distressed by defect of anima. <\/p>\n

 <\/p>\n

Lipi– <\/p>\n

1. Destruction Antwerp <\/p>\n

    Defeat Antwerp 18th.<\/p>\n

2. Responsibility <\/p>\n

3. this is the fitful siddhi <\/p>\n

4. till eighteenth.. <\/p>\n

5. respectful of the rights of the opposition. <\/p>\n

6. passivity <\/p>\n

7. the assembly of the English Parliament <\/p>\n

8. Blague. (in reference to menaces of the opposition, Ar. etc) <\/p>\n

Note the 18th<\/sup> & 23d<\/sup>
\nOctober<\/span> & 9th<\/sup>
\nNovember<\/span> have been given as dates for the siddhi. <\/p>\n

 <\/p>\n

The separation of the telepathy & trikaldrishti continues.  <\/p>\n

\n

\n


\n654<\/i><\/p>\n

Telepathy & Trikaldrishti <\/p>\n

1. Of relief of Przemysl confirmed. <\/p>\n

2. Of German successes at sea farther confirmed in loss of Russian cruiser. <\/p>\n

3. Of check of Russian advance in Prussia <\/p>\n

 <\/p>\n

The former constitutes, as well as the 3d a failure of the Will.<\/p>\n

 <\/p>\n

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

Of the arms, an hour and a half. The annakosha is somewhat exhausted, but there is a great force in the pranic body– <\/p>\n

The utthapana of the neck was unsuccessful. <\/p>\n

 <\/p>\n

Faith is increasing steadily & taking cognisance of the intention in things & events. <\/p>\n

 <\/p>\n

Dream incoherently consecutive, full of present association & ego. Forgotten entirely, afterwards by passive & empty tapas on the mental consciousness, almost all the details returned. <\/p>\n

Swapna samadhi; but no advance. <\/p>\n

 <\/p>\n

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

Great weakness followed by chill & fever. <\/p>\n

 <\/p>\n

Utthapana of arms for half an hour, interrupted owing to illness of body. <\/p>\n

 <\/p>\n

Strong fever throughout the rest of the day. <\/p>\n

 <\/p>\n

Samadhi <\/p>\n

Rapid advance in samadhi <\/p>\n

1. The three states of jagrat, sushupta & swapna super- imposed simultaneously and perfectly combined. The mind in sushupta perceives below it the activities of the swapna & perceives also what is happening in the jagrat. <\/p>\n

2. Perfect & unmixed arrangement of vijnanamaya thought perceptions in the mind; the result of an absolute flexibility of the  <\/p>\n

\n

\n


\n655<\/i> <\/p>\n

intellect gained during the last few weeks. Both in jagrat & in swapna & also in combined samadhi. <\/p>\n

3. Greater activity of the rupa. <\/p>\n

\n\t4. Activity of Will in the samadhi, attempting to become vijnanamaya. <\/p>\n

 <\/p>\n

Strong confirmation of samata; extended to body; but failed, physically, at the strongest pitch of the discomfort of fever. <\/p>\n

 <\/p>\n

The struggle to expel the fever was unsuccessful. <\/p>\n

 <\/p>\n

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

Another day of fever. <\/p>\n

 <\/p>\n

Again progress in samadhi, but not so marked as yesterday. It is during the feverish state, the system being raised to a high pitch of force & intense living, that these phenomena take place. It has to be seen whether the full progress will be maintained in the normal condition of health. <\/p>\n

 <\/p>\n

Kamananda active, but discouraged for fear of the body being unable to sustain it. Strong activity of tivra & raudra anandas. <\/p>\n

 <\/p>\n

The attack of the fever & its force of entry was less power- ful & prolonged. It is notable that the means on both sides was really mental, physical means being entirely inoperative either to check or increase the fever, except to a slight extent sweating. The latter was brought about by the will, not by remedies or external appliances. <\/p>\n

 <\/p>\n

Lipi– <\/p>\n

1. nineteenth text.. (Indicating that the text of R.V. V. 81. which has still to be written out for the review, will be copied on that day. The fever will therefore be cured by that time as well as the weakness after fever).  <\/p>\n

\n

\n


\n656<\/i><\/p>\n

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

The fever expelled in the morning. <\/p>\n

 <\/p>\n

No progress during the day– <\/p>\n

 <\/p>\n

Strong attack on prana sharira at night, but no fever in the physical body, only strong “surexcitation” & uneasiness & broken sleep. <\/p>\n

 <\/p>\n

Progress in swapna samadhi. <\/p>\n

 <\/p>\n

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

As yesterday, but no farther attack. This time little reaction of weakness. Only unwillingness to work–in part of the system. <\/p>\n

 <\/p>\n

Progress in swapna samadhi confirmed & increased. Yesterday there was long continued action in firmly stable scene, but it was one action constantly continued for an indefinite period, the falling of rain in pools of water over a large surface– Today a varied action–& more than one vision. <\/p>\n

 <\/p>\n

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

\n\tभद्रं ते अग्ने सहसित्रनीकमुपाक आ रोचते सूर्यस्य-<\/p>\n

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

The Siddhi is now taking up the results of the 16th & 17th. The organisation of the vijnana in the normal condition is to be firmly based. First, in the combination of the thought-perceptions, vangmaya, script & vani; secondly, in the combination, with them, of the samadhi; thirdly, of the addition of the organised Power; the one element subordinated during the last few days. <\/p>\n

 <\/p>\n

The gathering (ghana) of the Chit in the brain is no longer to be associated with morbid heat in the body. The attempt to absorb & hold it in the period of fever was the right & dominant movement.  <\/p>\n

\n

\n


\n657<\/i> <\/p>\n

Most of the day devoted to other occupations. Dullness returns on the system and suspends progress. <\/p>\n

 <\/p>\n

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

There is still in the physical system the obstacle to activity and progress; but this will not endure. <\/p>\n

The faith has to make itself more implicit, & to be the same for the guidance in Karma as for the guidance in Yoga. <\/p>\n

It is not to be faith in every suggestion, but faith in the ensemble and in all that comes from the Master above. <\/p>\n

The definite organisation of trikaldrishti & power is proceed- ing; it will be henceforth like that of the knowledge automatic & well up spontaneously out of the Sat. So also with the Samadhi. <\/p>\n

The Tapas has to be used for the removal of the obstruction which is now general and mechanical. <\/p>\n

 <\/p>\n

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

Lorsque l’esprit alors assemble les donń<\/font>ees et assouplit assez sa langue pour les traduire synth́<\/font>etiquement.– <\/p>\n

Indicating the condition for the perfect trikaldrishti,– as it has been for the thought. <\/p>\n

 <\/p>\n

The whole active force of the Shakti must be concentrated on the body & on the Karma. <\/p>\n

 <\/p>\n

The trikaldrishti is defining itself more & more clearly in the sense of the sortilege. It is more effective & positive with regard to things near in time & place. This distinction will be steadily diminished & finally removed. <\/p>\n

 <\/p>\n

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

The day was chiefly marked by a great advance in the or- ganisation of trikaldrishti both telepathic and pure. Normally, the impressions received are justified; but there is still a remnant of the tendency to overstress when there is the attempt at active judgment.  <\/p>\n

\n

\n


\n658<\/i><\/p>\n

For the most part, however, the impressions & perceptions were justified & begin to fall more & more into their right place & order. <\/p>\n

The organisation of Tapas is proceeding, but has not yet gone very far. <\/p>\n

Samadhi is still obstructed. The progress made during the fever has not been maintained in the normal condition. <\/p>\n

 <\/p>\n

There is more & more stress on the bodily siddhi and on the Karma, but as yet without effect. <\/p>\n

 <\/p>\n

The full Brahmadarshan–full in type, not in contents,–is becoming more & more entirely ordinary & normal. <\/p>\n

 <\/p>\n

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

The Vijnana, with the exception of Samadhi, continues to organise itself. <\/p>\n

Remarkable effects are being produced in the immediate vicin- ity by the Tapas. But the element of resistance, sometimes success- ful, sometimes overcome immediately or with delay, entirely or in part, always persists. <\/p>\n

 <\/p>\n

Utthapana resumed. Arms 30 minutes. Defect of anima im- presses itself strongly on the body, but without overcoming laghima and mahima. <\/p>\n

 <\/p>\n

Sraddha (swashaktyam bhagavati cha) is now well-founded, but not sufficient either in range or in enthusiasm and intensity. <\/p>\n

 <\/p>\n

Nevertheless, the perfection of the first three chatusthayas is now decided & will accomplish itself inevitably. It is in the fourth chatusthaya of the body that a lengthy struggle seems still to be inevitable. <\/p>\n

In the fifth Krishna Kali is ready for completion, but Karma is only in embryo and Kama still less advanced. <\/p>\n

The sixth is now as much advanced as the first & second & more than the third.  <\/p>\n

\n

\n


\n659<\/i> <\/p>\n

The seventh is established in all but the bodily siddhi & the karma, and approaching perfection of a kind in all but the mukti from pain, the shuddhi of arogya, the bhukti of the raudra, the siddhi of body & of work, or if not approaching, then already in practice capable of perfection. <\/p>\n

 <\/p>\n

Attempt at recovering the progress in Samadhi as yet only partially successful, as the sushupti tends to take possession of the two other states and to admit a certain amount, though less than before, of the tamasic nidra. <\/p>\n

 <\/p>\n

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

Swapna samadhi effective; but the continuity is still obscure & interrupted, and more of a continuity of action than of vision. Touch, sound, sight & movement are well combined. <\/p>\n

 <\/p>\n

In the War the Russian success is a first sign of renewed effectivity of Kriti. <\/p>\n

 <\/p>\n

Roga now attacks chiefly the stomach (mucous looseness), the teeth and the kamic centre. At other points it is usually ineffective. There is a tendency to dull headache, but this materialises badly. <\/p>\n

 <\/p>\n

In swapnasamadhi the organisation of the three states of consciousness effected in the fever, was restored; but with less force of the jagrat in the sushupti & swapna. <\/p>\n

 <\/p>\n

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

There is as yet no new perceptible advance of any kind, rather an attempt of old confusions to reestablish themselves, the result, it is suggested, of an attempt yesterday of the Tapas to move for- ward rapidly & get rid of movements of relapse, at least in the subjectivity. <\/p>\n

The truth is that there is an alternation of states, the divine & the human, the illumined and the partially obscure, where there is pale tejas, not ritam jyotih. This alternation tends towards the  <\/p>\n

\n

\n


\n660<\/i><\/p>\n

elimination of the mortal and obscure and the normalisation of the divine and luminous. <\/p>\n

Today the lower state predominates<\/p>\n

 <\/p>\n

Samadhi <\/p>\n

Action of perceptive thought, usually vijnanamaya, at a deeper level of samadhi. <\/p>\n

Dream makes no progress. <\/p>\n

 <\/p>\n

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

Power is now distributed with a limited effectivity over all its fields; but it cannot entirely prevail anywhere, is nowhere free from resistance and is subjected to signal defeats & successful obstructions. <\/p>\n

 <\/p>\n

Utthapana of arms, an hour and a half. Pranic trouble the first half hour, muscular the last quarter of an hour. Good utthapana in between. <\/p>\n

 <\/p>\n

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

Powerful attack on the kriti. <\/p>\n

 <\/p>\n

The telepathy has been proved to be still very mixed, for things at a distance, & the falsifying overstress continues. <\/p>\n

In things near the decisive trikaldrishti works, but not with any largeness. <\/p>\n

 <\/p>\n

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

The period of depression continues. Faith is shaken and udasinata replaces ananda. <\/p>\n

 <\/p>\n

Utthapana of the neck 15 minutes. Pressure of defect of anima, more pranic than material.<\/p>\n

\n


\n661<\/i> <\/p>\n

Sahitya–poetry has been active for some days. <\/p>\n

 <\/p>\n

More trouble, though of a minor kind, in the kriti, but this did not disturb the samata. <\/p>\n

 <\/p>\n

Lipi. <\/p>\n

1. oubliez<\/p>\n

2. tonight <\/p>\n

3. inside a fortnight. <\/p>\n

 <\/p>\n

\nOct. 29th<\/sup> <\/font><\/p>\n

The literary activity continues in spite of everything. <\/p>\n

 <\/p>\n

The Yogic siddhi is attempting to revive from the serious blow that has been dealt to it; but the faith is wanting. <\/p>\n

 <\/p>\n

Without the faith the siddhi will continue; for the failure of faith has been allowed or even brought about because it is necessary. <\/p>\n

 <\/p>\n

There is an active Trikaldrishti, but it is of a mixed result & telepathic in its character. <\/p>\n

 <\/p>\n

The progress of the third chatusthaya must be resumed & the fourth & fifth insisted on again in spite of all opposition. <\/p>\n

 <\/p>\n

Only the conditions of the fifth must be changed <\/p>\n

 <\/p>\n

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

\nIn seven days. <\/i>
\nSt. <\/p>\n

 <\/p>\n

The Vijnana is now recovering its usual movement– <\/p>\n

 <\/p>\n

1. And he came by the Spirit into the temple. <\/p>\n

2. P.X. <\/p>\n

3. O Lord, my strength and my fortress and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of  <\/p>\n

\n

\n


\n662<\/i><\/p>\n

the earth and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. Shall a man make gods unto himself and they are no gods? Therefore, behold, I will this once cause them to know, I will cause them to know my hand and my might; and they shall know that my name is the Lord. <\/p>\n

Lipi– <\/p>\n

1. Lipi– <\/p>\n

That is to say, as the sortilege is now active & organised for the actuality, so the lipi will now be made active & organised for the actuality. <\/p>\n

 <\/p>\n

Trikaldrishti, selective & decisive, is now acting in small mat- ters with great frequency & correctness. The latter is not yet invariable. <\/p>\n

 <\/p>\n

The rest of the vijnana is still dull, except occasionally the jnana.– <\/p>\n

 <\/p>\n

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

St. <\/p>\n

1 Chandi.      <\/p>\n

2 Les Debats      <\/p>\n

3 Litteraires. <\/p>\n

Lipi. <\/p>\n

1. Jollity. outside. perfection. digest.<\/p>\n

2. passive.<\/p>\n

3.13. <\/p>\n

 <\/p>\n

The normal activity of Vijnana is restored; the attempt to generalise accurate trikaldrishti and effective Tapas is being restored. <\/p>\n

The subjective vishayananda is finally normalised; a similar normalisation of ananda in the manas with regard to events will complete the subjective ananda. Meanwhile the physical must be perfected.  <\/p>\n

\n

\n


\n663<\/i> <\/p>\n

The utility of the holding back of the perfect Brahmadarshan is now manifest. The defect was that the mind had not made a proper harmony between the Anandamaya Chaitanya & the igno- rant Jivatman. The latter tended to be suppressed in the darshana; therefore it has been restressed & now enters normally into its place in the darshana. <\/p>\n

 <\/p>\n

The pursuit of rapidity is renounced by the Jiva, which has once more become passive, and is digesting the greater measure of perfection rendered possible in the lower consciousness. <\/p>\n

 <\/p>\n

Tertiary dasyam is getting a greater hold on the normal con- sciousness. <\/p>\n

 <\/p>\n

The whole stress of the Siddhi is towards a steady & unobtru- sive normalisation of what has been gained. New progress seems to be suspended.  <\/p>\n

\n

664 <\/p>\n

\nNov. 1– <\/font><\/p>\n

The aims set forth for October are only now beginning to be accomplished, but the month of October was the turning-point for the action. <\/p>\n

 <\/p>\n

Lipi. <\/p>\n

1. Already fitted for the intellectuality; fitted for the ideality. (Ak [Akasha]) <\/p>\n

2. Results of the rapidity. Yogasiddhi (Ch [Chitra]) <\/p>\n

3. It is futile to expect results immediately.<\/p>\n

 <\/p>\n

\n

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

The Ananda Brahman is now an entirely normal part of the Darshana. It contains implicitly the Anandamaya Purusha. Krishna has now to become explicit in the normal darshana as he has been in the abnormal, when the intensity was at its highest. <\/p>\n

 <\/p>\n

Vijnana. <\/p>\n

The telepathic perception, sukshma drishti, is being steadily purified from overstress & false stress. <\/p>\n

 <\/p>\n

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

Lipi. <\/p>\n

1. It is fundamentally easy to distinguish the telepathy. (Chitra. Sky)<\/p>\n

2. Henceforth distinguish telepathy from trikaldrishti. <\/p>\n

3. 13. <\/p>\n

4. 15–ie identification with all energies in the world, in the terms of the truth so that those to be preserved may be chosen, those to be transformed [?    ], & those to be eliminated recognised but rejected. <\/p>\n

5. energetic faith      egoistic faith.  <\/p>\n

\n

\n


\n665<\/i> <\/p>\n

6. enthusiasm. <\/p>\n

 <\/p>\n

Telepathic trikaldrishti can never give the inevitable result, although it may often give the right & actual result; for it contains only what is present in the subconscious mentality of the world, not the forces that may at any moment enter & change the event. Telepathy in the vijnana passes into trikaldrishti.– <\/p>\n

 <\/p>\n

Entire tertiary dasya is now being enforced, so as to over- come the mental suggestion of kartavya which seeks to preserve the prakritic or secondary dasya. The egoistic or personal dasya, with the illusion of choice, has long been eliminated in fact, but sometimes recurs in the external mentality. <\/p>\n

 <\/p>\n

The dasya established, energetic faith will be possible without the returns of egoism. Enthusiasm can then return. <\/p>\n

St.<\/p>\n

rnal d. = internal dissensions <\/p>\n

Utthapana of arms, 45 minutes. <\/p>\n

 <\/p>\n

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

St. Nos amis. <\/p>\n

 <\/p>\n

Lipi. <\/p>\n

1. Faith– <\/p>\n

2. Energy of yoga– <\/p>\n

3. generalise the faith. <\/p>\n

 <\/p>\n

There is a tendency of revival of the energy in the yoga & of the energetic faith, but it is not yet very extended– <\/p>\n

 <\/p>\n

Tapas seems to be increasing in power– <\/p>\n

 <\/p>\n

Lipi is active & organised to serve the knowledge & the yogasiddhi, but not as yet the trikaldrishti  <\/p>\n

\n

\n


\n666<\/i><\/p>\n

Chitra also is organised for the intelligence of the world & its forms & tendencies. <\/p>\n

 <\/p>\n

Script is being organised within the same limits <\/p>\n

 <\/p>\n

A considerable organisation of the Vijnana proceeds, but height & energy & perfection are withheld. <\/p>\n

 <\/p>\n

A beginning of progress in the Rupa & Samadhi is indicated as imminent. As yet, there is no material indication. Script–The
\nrupa will now be developed in the akasha.<\/i> <\/p>\n

 <\/p>\n

Utthapana of arms, one hour. <\/p>\n

 <\/p>\n

\nNov 4.<\/font> <\/p>\n

\nसुप्रवाचनं तव वीर वीर्यं यदेकेन त्क्तुना विदंसे वसु-<\/p>\n

        
\n==<\/p>\n

Samadhi. <\/p>\n

In dream, there was once more absolute & long coherence, other dreams supplying omitted & collateral parts of the first, & entire absence of present ego & associations. But all was in the nature of a tale or fiction, rather than actual event. <\/p>\n

In swapna samadhi, there was long continued coherent con- versation,
\nnot sufficiently sthula, & rather in the nature of a monologue. <\/p>\n

 <\/p>\n

In Kriti there is some confusion owing to the sudden change both in circumstance & attitude. <\/p>\n

 <\/p>\n

The removal of all habit of choice from the lower being is essential. The buddhi has entirely understood, the manas under- stands and no longer sanctions choice; it is now only the physical & pranic elements that have the habitual reactions which come from the mental choice. These have to be eliminated for perfection of Samata, for perfection of Shakti. <\/p>\n

The Ishwara will choose through the Vijnana & work out through mind, prana & body obeying the Vijnana.  <\/p>\n

\n

\n


\n667<\/i> <\/p>\n

There must be the certain faith that all He does, is for the perfect Yogasiddhi. The perfect Yogasiddhi is for the perfect life. <\/p>\n

When these reactions are excluded, then only there will be the perfect positive Samata = the perfect subjective Ananda– <\/p>\n

 <\/p>\n

\nMeanwhile the physical Ananda is resuming its development. <\/p>\n

 <\/p>\n

Rupa in the Akasha (crude) is remanifesting & it is evident that nothing is lost which was gained. Human figures, groups, landscapes, objects come freely; animal forms (fourfooted) are ob- structed. In all a clear-cut & stable distinctness is the characteristic deficient & to which the opposition in the Akasha still presents its effective veto– <\/p>\n

Forms not crude, but ghana & developed have a clear cut distinctness & completeness, but no stability or only the first initial stability, often with a deficient completeness. <\/p>\n

It is the former gain without any advance, except in the energy of manifestation slowly increasing behind. <\/p>\n

 <\/p>\n

Vani is beginning to be organised. <\/p>\n

 <\/p>\n

Rupa is beginning to reappear on the background (sadhara). <\/p>\n

 <\/p>\n

Utthapana of arms. 3 hours. Muscular strain reappeared, more as the result of repeated utthapana than of extension of time. Twice an attempt was made to make it oppressive & victorious over the laghima & mahima, in the fourth quarter of an hour & once in the third half hour. A later attempt in the last half hour hardly materialised & the utthapana could have been continued, apparently indefinitely. Stress was then laid on the strain of re- action & this now remains as the one effective obstacle to this utthapana. <\/p>\n

 <\/p>\n

Trikaldrishti is beginning to be common & even to organise itself with continual ritam of detail, though not yet of arrangement.  <\/p>\n

\n

\n


\n668<\/i><\/p>\n

There is a very brihat basis of telepathic trikaldrishti. Ritam of arrangement is being prepared. <\/p>\n

 <\/p>\n

A strong opposition is still offered to the organisation of Samadhi. <\/p>\n

 <\/p>\n

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

St. An omnipresent reality. <\/p>\n

 <\/p>\n

Lipi– <\/p>\n

1. First stage effectually accomplished (Ant [Antardrishta]). <\/p>\n

2. Ending    without delay. <\/p>\n

 <\/p>\n

Definite trikaldrishti fulfilled, that the spell of continuous rain for a month would be broken up the first thing in November. Actually broken up from the second. <\/p>\n

 <\/p>\n

Utthapana of arms one hour. Reaction of strain less than expected. <\/p>\n

 <\/p>\n

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

The pressure of advance has somewhat diminished, but the progress attained continues. Only in the samadhi, there is not yet a sufficient movement of organisation; & the Tapas fluctuates in its activity. <\/p>\n

 <\/p>\n

Utthapana of the arms for about an hour, interrupted by visitor–Persistent dull strain, but there is no longer as there would have been before a powerful reaction preventing successful utthapana. <\/p>\n

 <\/p>\n

Chitra is now very clear, firm, rich & detailed. In swapna samadhi Chhaya still overhangs & stability is obstructed There is strong obstruction to the firm emergence of akasharupa, whether sadhara or niradhara–  <\/p>\n

\n

\n


\n669<\/i> <\/p>\n

An attempt partially successful to bring back old conditions of siddhi by diminishing the affirmations. <\/p>\n

 <\/p>\n

Lipi. <\/p>\n

1. Fortify the Aishwarya. <\/p>\n

2. Tonight . . light on the situation (ie interior) <\/p>\n

(Both antardrishta & very vivid, firm & stable the second fulfilled). <\/p>\n

 <\/p>\n

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

Progress today stationary– <\/p>\n

 <\/p>\n

Utthapana, arms 10 minutes, interrupted. <\/p>\n

 <\/p>\n

\nNov. 8.<\/font> <\/p>\n

Utthapana, arms, an hour & a half; some pressure from defect of Anima. <\/p>\n

 <\/p>\n

Progress tends to recommence, but is still encircled. <\/p>\n

 <\/p>\n

Partial effectivity of Tapas is more generalised, but effectiveness is withheld from its detail– <\/p>\n

 <\/p>\n

\nNov. 9th<\/font> <\/p>\n

Chiefly given up to Sahitya. <\/p>\n

 <\/p>\n

The Sahitya & study are now becoming well-organised, guided entirely by the impersonal force of the Personal & not interfered with by egoistic action & choice. The latter still makes suggestions which are more & more rejected. <\/p>\n

A similar action must now be extended to the Dharma & to such external Karma as is immediately in the power of the Adhara as well as to subjective action for the Kriti.  <\/p>\n

\n

\n


\n670<\/i><\/p>\n

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

The Darshana is now beginning finally to normalise the per- ception of the Parapurusha in the Anandam Jnanam Anantam Sarvam. <\/p>\n

It begins with the perception of the Manomaya Purusha in the individual as identically the Parapurusha even in its apparent separateness & half-negative representation of Sachchidananda. <\/p>\n

 <\/p>\n

Tertiary dasya is now powerful & begins to be pervasive. <\/p>\n

 <\/p>\n

The first chatusthaya is steadily working out its last remain- ing defect, the recurrence of physical reaction to
\nexternal <\/i>
\nsugges- tions of duhkha & aprasada proceeding from others or from the world-environment & taking advantage of the deficient sraddha in the Karma. Persistent Asiddhi in Karma & Yoga is used for this purpose. It stamps nati <\/i>on the most physical parts of the nervous being as it has already been stamped on the mental being. <\/p>\n

 <\/p>\n

The second chatusthaya is, except in faith and in realised kar- masamarthya, complete in the manomaya organisation of the self. It has now to be converted into a vijnanamaya organisation based on the faith, the tertiary dasya & the daivi prakriti (karmasamarthya & ishwarabhava). <\/p>\n

 <\/p>\n

All animal forms are now coming freely in the Chitra. Objects are also more varied. <\/p>\n

 <\/p>\n

Utthapana, arms, one hour; defect of anima stronger than for some time past. <\/p>\n

 <\/p>\n

There is a promise of rapidity in the vijnana. <\/p>\n

 <\/p>\n

Lipi. <\/p>\n

1.Brilliant. <\/p>\n

2. great    (brihat)<\/p>\n

3.final submission of prana. <\/p>\n

4.spiegel.  <\/p>\n

\n

\n


\n671<\/i> <\/p>\n

5. active.<\/p>\n

6. eternal ethos <\/p>\n

7. digest. <\/p>\n

 <\/p>\n

Insistence is once more being put on activity, constant will to know & tapas. <\/p>\n

 <\/p>\n

\nNov 11th<\/sup><\/font><\/p>\n

Utthapana, one hour–defect of anima less, but still stronger than it should be. <\/p>\n

 <\/p>\n

Sahitya continues to be active. <\/p>\n

 <\/p>\n

Recurrence of intense kamananda throughout the day– <\/p>\n

 <\/p>\n

It is a remarkable fact that most of the things willed during the last few years & months, not connected with the personal life, are now being fulfilled in a confused mass, but the attitude having changed present an obstacle to the immediate willings. <\/p>\n

 <\/p>\n

Lipi <\/p>\n

1. Saturday (for the vijnana).. <\/p>\n

2. jadis<\/p>\n

3. lordless energies of the asiddhi <\/p>\n

4. first thought is infinitely better organised than the less spontaneous thought. <\/p>\n

 <\/p>\n

The present combinations are all mental & have no real rela- tion to what is destined, this is the indication given. <\/p>\n

More precise indications may be expected very shortly. <\/p>\n

The clearing up of the situation is inevitable. No attempts in a direction not intended will succeed. <\/p>\n

Swapna-samadhi continues in the same condition. Coher- ent sabda now occurs in jagrat, but only a sentence at a time.  <\/p>\n

\n

\n


\n672<\/i><\/p>\n

\nNov 12.<\/font> <\/p>\n

All are now personalised in the Brahma Darsh[ana] as the one Person who is the Tat. The normalisation of the perception of Many in One is beginning. Here the ego in the mind of others is the obstacle <\/p>\n

 <\/p>\n

The Master of the Yoga remanifests as well as the Kalibhava– <\/p>\n

 <\/p>\n

Lipi <\/p>\n

1. aspire <\/p>\n

2. [no notation<\/i>] <\/p>\n

 <\/p>\n

Swapna-Samadhi. <\/p>\n

Struggle at night to develop entire & coherent lipi in deep samadhi. The scenes, rupas etc remain as before. There is an intermittent attempt to develop organised rupa etc in antardrishta jagrat– <\/p>\n

 <\/p>\n

\nNov. 13. <\/font><\/p>\n

There remains a want of harmony between the separate form of mind & temperament and the personality of the One in the Many which possesses the form. The perception of identity & penetration is insufficient; the form seems to belong rather to the material of the impersonal Brahman. <\/p>\n

This view frequently gives way to entire possession, in which Prakriti & Purusha are again united. <\/p>\n

 <\/p>\n

Utthapana–11<\/sup>\/2<\/sub>
\nhours.<\/span> No defect of anima in Prana, only for last half hour in muscles,
\n–not compelling. <\/p>\n

 <\/p>\n

A repeated lipi–“John”,–pointed to the Epistles of St John for a reference. The passage turned up ran– <\/p>\n

“Beloved, believe not every spirit, but try the spirits whether<\/i> they are of God: <\/i>
\nbecause many false prophets are gone out into the world. <\/p>\n

Hereby know ye the Spirit of God. Every Spirit that confesseth that Jesus Christ is come in the flesh is of God;  <\/p>\n

\n

\n


\n673<\/i> <\/p>\n

And every spirit that confesseth not . . is not of God.” <\/p>\n

As a doubt suggested itself: how there could be certainty of right decision; the next verse came <\/p>\n

“Ye are of God & have overcome them;
\nbecause greater is he<\/i> that is in you than he that is in the world.<\/i>[“] <\/p>\n

The reference is to the method in which the Vijnanachatusthaya has to be effected. All suggestions that have not the consciousness of the Master & the instrument behind them, have to be distrusted or else judgment reserved. The Power felt to be governing the world is the power of the mentality & is not vijnanamaya. <\/p>\n

This Reference was supported throughout by Lipi, giving the exact answer to the thought in the mind & guiding the judgment. <\/p>\n

 <\/p>\n

Note that yesterday, the mind being in doubt about external menaces, the reference ran, “I will lie down & sleep, for thou, O Lord, art only my safety.” <\/p>\n

 <\/p>\n

The immediate occasion of today’s reference was an insistence on immediate organisation of sadharadrishti in jagrat. <\/p>\n

Forms of rupa, including fourfooted animals, did outline on the background, but without stability or hold upon the akasha. <\/p>\n

 <\/p>\n

There is a preparation, but except in one or two points, mainly in the first, fifth & sixth, no rapid or final realisation. <\/p>\n

 <\/p>\n

Kamananda seems to be overcoming some of the adverse con- ditions which formerly helped its negation. These conditions recur, but have no longer the same power of prolonged suspension. <\/p>\n

 <\/p>\n

Asamata, when it recurs, is powerful[ly] discouraged & can no longer take hold on the system. <\/p>\n

 <\/p>\n

In arogya the struggle proceeds.  <\/p>\n

\n

\n


\n674<\/i><\/p>\n

Lipi. <\/p>\n

1. affirm.        3. righteousness strength<\/p>\n

2. fixities. <\/p>\n

4. egoistic faith justified. (now that it is ceasing to be egoistic). <\/p>\n

5 softly . . fiery. <\/p>\n

 <\/p>\n

Samadhi. <\/p>\n

Effort to organise lipi in samadhi continues. <\/p>\n

 <\/p>\n

There is a tendency to redevelop exact time in the trikaldrishti & telepathy. <\/p>\n

 <\/p>\n

\nNov 14<\/font> <\/p>\n

There is no rapidity as yet in any of the three chatusthayas of effectuation, only in the three which are purely subjective. <\/p>\n

 <\/p>\n

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

And he shall sit as a purifier & refiner of silver, and he shall purify the sons of Levi & refine them as gold & silver that they may offer unto the Lord an offering in righteousness. <\/p>\n

Indicating the purification of thought & life into the terms of the Ritam. <\/p>\n

 <\/p>\n

In this purification & refinement there are necessarily two processes corresponding to two necessities. First the mental & ner- vous reactions must all become satya, so that in the end there may be no anritam in Etat <\/i>falsifying the vijnana; secondly, the mental & nervous action must be translated into the terms of vijnana, thus becoming ritam, & eventually being replaced by the total vijnanamaya action. At present the first process predominates, but the second also is definitely & finally proceeding. <\/p>\n

 <\/p>\n

The fourth & fifth chatusthayas depend on the perfection of the third, as the third has been led up to & at the same time assisted the first & second.  <\/p>\n

\n

\n


\n675<\/i> <\/p>\n

Utthapana. <\/p>\n

Arms. 2 hours. Strain after 13<\/sup>\/4<\/sub>
\nhours,<\/span> mostly due to combi- nation of walking & utthapana in this form, the muscles of the loin & back becoming outwearied. Utthapana must be enforced also in these parts of the body.<\/p>\n

 <\/p>\n

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

There is now a well-founded certainty of entire siddhi in all seven chatusthayas, on two conditions– <\/p>\n

1. That no circumstances intervene which prevent the con- tinuation of the Yoga in this life eg premature death etc. All circumstances hitherto brought in with that intention have failed of their object. <\/p>\n

2. That no such successful obstruction is interposed as to retard the siddhi to the last days of this life or beyond. <\/p>\n

The two questions, therefore, that still subsist are those of safety & rapidity sati & taras. (साति..तरस्). <\/p>\n

 <\/p>\n

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

There is again a successful obstruction of the Kama Ananda since yesterday afternoon, though it is in the nature of an artificial difficulty, rather than a natural suspension. <\/p>\n

 <\/p>\n

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

Images in akasha & sadhara, chiefly chhaya or tejas, sometimes varna; human figures the most distinct & stable, animal vague & unstable but various, objects of both kinds.<\/p>\n

 <\/p>\n

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

Tertiary dasya is now strongly confirmed, complete & power- ful in the body. In the mind it is still mixed with the secondary & Prakritic form. Shadows of the primary fall only when there is a touch of asamata. <\/p>\n

 <\/p>\n

Kamananda begins to resume its activity.  <\/p>\n

\n

\n


\n676<\/i><\/p>\n

Samadhi– <\/p>\n

Continuous incident by successive pictures of the same action in different stages, cinematographic in piecing rather than lifelike. <\/p>\n

The struggle to develop clear & stable rupa in jagrat continues. <\/p>\n

 <\/p>\n

\nNov. 15th<\/sup><\/font><\/p>\n

A greater intensity of Tapas not disturbing the tranquillity of the Samata & the passivity of the Yantra in the hands of the Worker, has to be elaborated. <\/p>\n

 <\/p>\n

In rupa vague blurs of unrealised material of form alter- nate with form nearly realised or quite realised. The tendency to form is frequently active with success, but not yet master of the physical Akasha. <\/p>\n

Rupa on the background begins in a blur, starts out into form & then immediately dissolves into a blur. Human forms, animals & objects occur equally; but there is at present a consid- erable tendency towards the frequency of the fourfooted animal which was formerly always obstructed.<\/p>\n

 <\/p>\n

\n
\nUtthapana<\/i> <\/p>\n

Arms, 1 hour, 53 minutes. Physical defect of anima. It tried to make itself a pranic reaction for a while, but failed. Reaction strong in the body afterwards.<\/p>\n

 <\/p>\n

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

At night very clear & perfect shadow forms on a background. <\/p>\n

 <\/p>\n

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

Darshana has now a large & sure form of the Jnanam Brahma. Personality is therefore firm in the vision. But the Ananda Brahman, although always present, is not yet sufficiently strong & vivid. <\/p>\n

 <\/p>\n

\nVijnana<\/i>— <\/p>\n

Certain trikaldrishti is now often entirely positive & com- pelling, but not sufficiently frequent.  <\/p>\n

\n

\n


\n677<\/i> <\/p>\n

There is also a secondary certainty or rather insistence of trikaldrishti which is not so positive, rather questioned by the sceptical intellect, but fulfils itself equally with the other. <\/p>\n

There is a third which is a perception of force of possibility, afterwards self-justificatory in the event. It is this which is most difficult to distinguish from the mere perception of force of possibility unsanctioned by the destined Event. <\/p>\n

Sometimes the trikaldrishti is surprisingly fulfilled at the very moment when non-fulfilment seemed inevitable in the actual occurrence. In such cases it seems to partake of the nature of Ishita, Aishwarya or Vashita. <\/p>\n

 <\/p>\n

Rupa has now a greater force & in Akasha is very clear & perfect with some stability, as well as on the background; but the stage of difficult & confused formation is not yet left behind.<\/p>\n

 <\/p>\n

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

Arms. 2 hours; after an interval of 5 minutes, due to exterior causes, another 15 minutes. The physical defect & reaction were less, and the attempt to invade the prana was unsuccessful. <\/p>\n

 <\/p>\n

Samadhi in its profundities remains disorganised but today thought emerged in it & commenced putting lipi & experience in order.<\/p>\n

\nLipi in S. <\/i>
\n[Samadhi <\/i>] Persist alone . . thought . . judgment. <\/p>\n

 <\/p>\n

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

Strong reaction of unfaith in Karma & direct government & choice of Krishna. <\/p>\n

 <\/p>\n

Lipi.  <\/p>\n

1.
\nYet enthusiastic faith–<\/i> (that is will persistently
\nreturn and establish itself). <\/p>\n

2. Keltic faith <\/i>(the faith of the heart & imagination,–as distinguished from Teutonic, the faith of the nervous men- tality, Latin, the faith of the intellect in the idea, Indian,  <\/p>\n

\n

\n


\n678<\/i><\/p>\n

the intuitive faith. Of these the Latin is there, firmly; the rest are deficient, recurring, but not settled). <\/p>\n

3. Perfect beatitude; faith
\n<\/i>(the perfection of the subjective Ananda depends on the perfection of the faith). <\/p>\n

 <\/p>\n

Utthapana. <\/p>\n

Arms. 2 hrs. 30 minutes. No reaction in the loins & back except for a few intermediate moments, until after cessation of the utthapana. Reaction, chiefly in the muscles of the left shoulder for the last hour, strong only at the close. Ambulatory all the time. <\/p>\n

 <\/p>\n

There is a tendency to the establishment of 3 hours utthapana of the arms as perfectly normal; only the reaction in the shoul- der resists. Laghima & mahima are sufficient & could have easily supported the arms for the remaining half hour and beyond.<\/p>\n

 <\/p>\n

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

The struggle now in rupa is to establish rapidly the combined clearness, stability & spontaneity in a various rupa.<\/p>\n

 <\/p>\n

\n
\nUtthapana<\/i> <\/p>\n

Of arms; after bath & meals, an interval of 1 hour 10 minutes, for thirty minutes sitting. More pranic than physical reaction <\/p>\n

Of back & loins 11<\/sup>\/2<\/sub>
\nminutes;<\/span> laghima excellent, inefficient mahima. <\/p>\n

Of legs, 10 minutes; good laghima, entire absence of mahima; therefore the defect of anima prevailed throughout. <\/p>\n

 <\/p>\n

\nNov 18th.<\/sup><\/font><\/p>\n


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

Legs. 15 minutes. Mahima introduced & laghima stronger than yesterday. Defect of anima, after the first ten minutes, tried to overpower but failed. A great force of physical tapas is present in the body, but failed entirely for a time in the evening. Afterwards it recovered itself. <\/p>\n

Long sleep is at present the habit of the body which thinks  <\/p>\n

\n

\n


\n679<\/i> <\/p>\n

it necessary to recuperate itself from the strain which the pranic parts of the body feel less & less but the physical still consciously or subconsciously undergoes. <\/p>\n

The Nine Affirmations have now again to be considered <\/p>\n

It is evident that IV \u00ad VII are being completed first. The tertiary dasya is perfect in the body and perfecting in the mind & prana and there is a firm though not always equable or well-distributed sense of the passive yantrabhava <\/i>in the whole system. But the dasya is not yet the dasya of the Madhura except at times because the subjective Ananda of karma-siddhi asiddhi
\n<\/i>is not yet perfect in the chitta. <\/p>\n

Hence the acceptance of all bhoga as a slave & instrument of the Master is near completion, but not the acceptance as a slave and instrument of the Lover. <\/p>\n

The Personality of Krishna is still often & long concealed behind his workings, his Prakriti. <\/p>\n

 <\/p>\n

If these can be perfected, the rest will be more easy. For there will be, & this is now preparing to be perfected, the universal sense of the Anandamaya Krishna as the continent & cause of all conscious activity & the base of Ananda with the instrument of free & joyous Tapas & Prakasha. <\/p>\n

The principle of Affirmation has been constantly growing, but has not yet entirely replaced the principle of rejection & denial. <\/p>\n

Ritam is developing on the lines of the brihat by the progressive rejection of the idea of the Dwayavins. <\/p>\n

 <\/p>\n

Affirmations VIII & IX are only preparing. The basis of the five worlds has been laid down in the consciousness, but only the three are habitually active to its awareness & this without particular observation. But the Anandaloka is also frequently active in the manoloka. <\/p>\n

The main effort now is to subordinate Time so that it shall be instrument and not determinant. <\/p>\n

 <\/p>\n

Strong movement of progress during utthapana. The Ishwara  <\/p>\n

\n

\n


\n680<\/i><\/p>\n

takes full possession of the script, vani & vangmaya thought, a possession compatible with the suggestions of other vanis always automatically distinguishable from the central Word. <\/p>\n

 <\/p>\n

Farther progress in rupa. <\/p>\n

 <\/p>\n

Tapas is assuming a progressive strength & the Asura & Rakshasa begin to take their places. <\/p>\n

The force of ritam begins to increase. <\/p>\n

 <\/p>\n

Enthusiastic faith is increasing its ground. <\/p>\n

 <\/p>\n

But the chief result has been the final rout of the Dwayavins & the unification of all multiplicity & dualities in the Ishwara.<\/p>\n

 <\/p>\n

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

Arms, 3 hours. Strong attack of physical defect of anima chiefly in the muscles of the left shoulder which in the last half hour took the form of an acute pain. The attack failed to impose pranic defect or fatigue on the system. But the reaction is stronger than yesterday. <\/p>\n

 <\/p>\n

After 11<\/sup>\/2<\/sub> [hours’] interval, one hour sitting. Pranic unwilling- ness & oppression, afterwards only oppression then all clear, then again unwillingness without the oppression. <\/p>\n

 <\/p>\n

The after reaction increases in strength, but is almost entirely physical in its incidence, entirely in its direct incidence. <\/p>\n

 <\/p>\n

Lipi. <\/p>\n

1. first let it disengage itself the rupa <\/p>\n

2. hopes. <\/p>\n

3. hopes safeties <\/p>\n

4. field of safeties is the field of the established, field of hopes is the field of the disestablished.  <\/p>\n

\n

\n


\n681<\/i> <\/p>\n

Kamananda once more intense. <\/p>\n

 <\/p>\n

The Record has now to include not only the details of what is accomplished & the lines of the accomplishment that is being attempted, but also the record of experiences and the indications of the future movement. This has often been attempted, but without success because of the insufficiency of Tapas and ritam. It will take a little time to establish the right working of this element. It must, first, be undertaken irregularly, so that it may gradually regularise itself. <\/p>\n

 <\/p>\n

There is still a great deal of action in the mentality nervous & intellectual; it is allowed so that by its self-motion under pressure from above it may idealise itself.<\/p>\n

 <\/p>\n

\n
\nUtthapana<\/i> <\/p>\n

Right leg, horizontal, lying on side; 15 minutes; mahima & laghima although increased in strength overpowered eventually by acute defect of anima. <\/p>\n

 <\/p>\n

Back & loins, three minutes. <\/p>\n

 <\/p>\n

In the evening, a fresh attack to disturb the faith & the unity. The knowledge in the mind, although pushed backward in order to allow of the attack, was not overpowered, except in the matter of the faith in the Kriti. <\/p>\n

 <\/p>\n

\nNov.<\/i> 19<\/font><\/p>\n

Utthapana—<\/i> <\/p>\n

Legs 17 minutes. Entire absence of mahima, replaced by force. <\/p>\n

 <\/p>\n

The energy depressed last night & this morning is now recov- ering itself (9. am) and will maintain itself during the day. The affirmations have to be given a farther extension.  <\/p>\n

\n

\n


\n682<\/i><\/p>\n

The attempt of the attack is (1)2<\/sup> to restore the empty, indifferent shanta Mahasaraswati bhava & negate the combina- tion of Ananda + Tapas, centred in the Mahakali-Mahasaraswati Bhava; (2) to assert the passive Devi in place of the Asuro-Rakshasic (Chandi) Devi governed by the Deva in Krishna. <\/p>\n

It is now a settled gain that the Maheshwari bhava as pratistha is practically covered over; it is dominated, first, by Mahasaraswati as continent and, secondly, by Mahakali as in- habitant, seated on Maheshwari & embraced by the conditioning Mahasaraswati. When the combination Mahakali-Mahasaraswati is perfect, the pratistha will be entirely covered. It only emerges when it is necessary to correct the tendency of Mahakali to assert the supremacy of her own peculiar bhava to the detriment of the Mahasaraswati cont[in]ent. <\/p>\n

The type fixed is the Mahakali bhava of the Mahasaraswati Personality, not the Mahakali personality. <\/p>\n

The emergence of the full intensity of Mahakali-Mahasaraswati is the development now attempted. <\/p>\n

 <\/p>\n

Yesterday the physical reaction of utthapana was excessive. Therefore today there must be some rest & relaxation, but not discontinuance. <\/p>\n

 <\/p>\n

Rf. [Reference]
\nSelf-Knowledge.<\/i> <\/p>\n

An introduction to the study of metaphysics. (This is the line the philosophical work has to take).<\/p>\n

 <\/p>\n

\n
\nUtthapana<\/i> <\/p>\n

Arms 2 hrs. 25 minutes. Strong pressure of physical reaction & sometimes Pranic unwillingness; the former in loins & back, the latter generally or once or twice in the arms. <\/p>\n

 <\/p>\n

The Ishwarabhava steadily imposes itself on the mind & prepares to take possession of the Will in the action. <\/p>\n

 <\/p>\n

\n2<\/font><\/sup>
\nIn the manuscript, “(1)” was inserted after “negate”.
\nEd.<\/i>  <\/font><\/p>\n

\n

\n


\n683<\/i> <\/p>\n

\nThe full bhava in its personality has reappeared, that is the conscious
\nself-knowledge as the Mahakali-Mahasaraswati Prakritiangsha & the corresponding ego-form in the sukshma body & mind. It includes the bhava of the Dasi. <\/p>\n

 <\/p>\n

Perfect identification with the prana in all, the hopes, passions, discouragements of friends, enemies, distant nations in the war, the British in India, the estranged Swadeshis here etc. etc. There remains only the identification in physical prana and body.<\/p>\n

 <\/p>\n

\n
\nUtthapana<\/i> <\/p>\n

Legs–horizontal: left–17
\nminutes, deficient mahima & laghima: right, 7 minutes, laghima and mahima sufficient, but acuter defect of anima manifesting as pain of nerve & muscle compelled desistence. <\/p>\n

 <\/p>\n

\nSwapna<\/i>-samadhi. <\/p>\n

Frequent occurrence of continued action, but consisting only of two or three rapid movements. <\/p>\n

Thought & perception in samadhi are attempting to be- come vijnanamaya. <\/p>\n

Yesterday’s lipi, “utility” is being fulfilled, as such scenes & conversations are presented as may give knowledge of practical importance. <\/p>\n

Dream is again being analysed in the state of samadhi itself & the importations of present sanskara separated from the true substance of the dream. <\/p>\n

In this way one dream took its true aspect of a conversation in manoloka speculating as to whether certain presentations of event etc were not emanations from the minds of men falling in battle rather than realities. <\/p>\n

 <\/p>\n

1. A face & figure, gestures and the words “They went up there & then turned in the right direction & were peeping through….” All could not be heard. The face was familiar, but long forgotten, & it was only after a time that it was remembered to be the young man who was first proprietor of the B.M. [Bande  <\/p>\n

\n

\n


\n684<\/i><\/p>\n

Mataram] & his name almost immediately afterwards recalled, Kshetro. <\/p>\n

2. A man, official or minister, sitting at a table with a map before him in which there was much red, on the West, & saying “Ainsi n’est-il pas assez rouge pour vous.” <\/p>\n

3. Figures etc connected with the war.<\/p>\n

 <\/p>\n

\n
\nAntardrishta<\/i> <\/p>\n

The development here is slower; all sorts of crude forms come but not complete & except in a few cases not stable. Groups also come, eg a girl rocking in a low chair and another sitting facing her & holding her hand. <\/p>\n

 <\/p>\n

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

1. Godhead. <\/p>\n

2. subtlety–<\/p>\n

 <\/p>\n

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

At night, farther progress, the old stable ghana forms & un- stable perfect reappearing. But there is as yet no advance on the past gains thus recovered. <\/p>\n

 <\/p>\n

\nSamadhi<\/i>— <\/p>\n

The movement is towards the rehabilitation of the former method of dream interpretation which had been somewhat discredited. <\/p>\n

 <\/p>\n

The perfection of the second chatusthaya has been completed in all but sraddha & chandibhava by the growth still continued of the Mahakali-Mahasaraswati. <\/p>\n

 <\/p>\n

\nNov. 20–<\/font><\/p>\n


\nUtthapana<\/i> <\/p>\n

Legs. 10 minutes only. Defect of mahima; laghima also insufficient.  <\/p>\n

\n

\n


\n685<\/i> <\/p>\n

The elements of shakti & virya– <\/p>\n

 <\/p>\n

\nViryamiti<\/i><\/p>\n

Kshatriya—<\/i> <\/p>\n

Abhayam, Sahasa, Atmaslagha, Yasholipsa. <\/p>\n

Limited by Kaushala, but all now perfected (barring exterior nervous touches) except Atmaslagha which depends on Sraddha swashaktyam.<\/p>\n

 <\/p>\n

Vaishya <\/p>\n

Danam, Vyayah, Kaushalam, Bhogalipsa. <\/p>\n

All perfect & rightly combined.<\/p>\n

 <\/p>\n

Shudra <\/p>\n

Prema, Kama, Dasyalipsatmasamarpanam. <\/p>\n

Perfect & rightly combined.<\/p>\n

 <\/p>\n

Brahmana <\/p>\n

Jnanaprakasho, jnanalipsa, brahmavarchasyam, sthairyam. <\/p>\n

Well-combined & now almost perfect; but full pra- kasha does not yet extend to action, & therefore brahmavarchasya is not yet perfect in effectivity.<\/p>\n

 <\/p>\n

\n
\nSamanya<\/i> <\/p>\n

Sarvesham etesham tejo balam pravrittir mahattvam. <\/p>\n

This is coming by Mahakali bhava. <\/p>\n

 <\/p>\n

\nShaktiriti<\/i><\/p>\n


\nDehasya<\/i> <\/p>\n

Mahattwabodho, Balaslagha, Laghutwam, Dharanasamarthyam. <\/p>\n

Well-established.<\/p>\n

 <\/p>\n

\n
\nPranasya<\/i> <\/p>\n

Purnata, Prasannata, Samata, Bhogasamarthyam. <\/p>\n

Established, but sometimes attacked & touched in physical parts. The entire fullness of Bhogasamarthya depends on Arogyasiddhi.  <\/p>\n

\n

\n


\n686<\/i><\/p>\n


\nChittasya<\/i> <\/p>\n

Snigdhata, Tejahslagha, Kalyanasraddha, Premasamarthyam. <\/p>\n

Well-established, but Kalyanasraddha is sometimes at- tacked by the intellectual doubt. It is complete in the normal state of the Chitta.<\/p>\n

 <\/p>\n

\n
\nBuddher<\/i> <\/p>\n

Visuddhih, prakasho, vichitrabodho, jnanasamarthyam. <\/p>\n

Well-established, but not entirely complete in the active parts owing to lacunae in the vijnana.<\/p>\n

 <\/p>\n

\n
\nSamanya<\/i> <\/p>\n

Sarveshveteshu kshiprata, sthairyam, adinata cheshwarabhava. <\/p>\n

Coming by Mahakalibhava. <\/p>\n

 <\/p>\n

\nChandibhava<\/i><\/p>\n


\nMahakali<\/i> <\/p>\n

Shauryam, ugrata, yuddhalipsattahasyam, daya cheshwarabhavah sarvakarmasamarthyam. <\/p>\n

These are now developing, but the [ ]3<\/sup>
\nIshwarabhava<\/span> is insuf- ficiently established owing to defect of effectivity of Tapah-shakti & therefore of Karmasamarthya in manifestation.<\/p>\n

 <\/p>\n

\n
\nSraddha<\/i><\/p>\n


\nSwashaktyam Bhagavati cha<\/i> <\/p>\n

Insufficient owing to thwarted Tapah-shakti & doubt of Kriti. <\/p>\n

 <\/p>\n

The lesser trikaldrishti is now very active & usually accurate,–that which comes in passivity by a sort of vyapti. The trikaldrishti of great things, distant things (distant in time & space), & that corresponding to prakamya, is less active[,] correct or organised. <\/p>\n

Vijnana, not in the least depending on experience, is now becoming more active but does not yet command entire confidence from the intellect. <\/p>\n

 <\/p>\n

\n3<\/font><\/sup> <\/font>
\nMS the<\/font><\/i>  <\/p>\n

\n

\n


\n687<\/i> <\/p>\n

There
\nare<\/i> three kinds of vijnana; the first corresponds to ma- terial mind intuitively reasoning & deals intuitively with things & ideas that might be known by experience, if the means of experience were sufficiently wide. It is prajnanamaya vijnana intuitional & discriminative. <\/p>\n

The second corresponds to intuitive mind (perception) & is independent of possible experience. This is now developing. It is inspirational. <\/p>\n

The third is pure vijnana & revelatory sakshaddarshana. <\/p>\n

 <\/p>\n

Yesterday kamananda was almost inactive, today it is again recovering activity. It must be intense & frequent during the day. <\/p>\n

 <\/p>\n

Utthapana shakti is a little depressed & will take a little time to recover. Arogya advances, but so slowly as to be almost imperceptible. <\/p>\n

 <\/p>\n

There is no sign of progress in saundarya except in increasing clearness of hue, varnaprasada. <\/p>\n

 <\/p>\n

In kriti there is still ineffectivity, except in details. <\/p>\n

 <\/p>\n

\nVishayadrishti <\/i>
\nnow acts occasionally in gandha & sparsha, more intensely or more variously than before, but there is no real advance in generality & organisation.
\nAswada <\/i>
\nis also occasionally active, but not so spontaneously & usually in the bitter, sour or bibhatsa rasas, which lead the mind to doubt whether they are not prakamya of sukshma effusions from the stomach. Some, however, are obviously non-material, eg taste of medicines which are never taken physically, non-material or non-immediate. Sight & hearing are mostly in abeyance or sluggish. <\/p>\n

 <\/p>\n

But they are all attempting to throw off the obstruction & must progressively succeed.<\/p>\n

 <\/p>\n

\n
\nUtthapana–<\/i> <\/p>\n

Arms. 15 minutes,–& after twenty minutes interval, 2 hours.  <\/p>\n

\n

\n


\n688<\/i><\/p>\n

A violent attack of Asiddhi, first intended to prevent utthapana at all, then to bring it back to the one hour limit. Great strain on loin, back & shoulders. <\/p>\n

 <\/p>\n

Swapna Samadhi– <\/p>\n

More extensively varied combinations of Rupa (various foods) & Rasa; the latter not always vivid, but always, when present, well appreciable. Also other combinations. <\/p>\n

Image of large, bare room with one chair etc, & a young Brahmachari, slim & fine-featured of Bengali type, hastening full of respect & bhakti, to answer the call of his Guru. <\/p>\n

Image of self, wearing dress with peculiar border & long hair, some hanging over the breast on the border. Query–future or idealised past? <\/p>\n

More coherent lipis in deep samadhi; also a tendency to evolve the true lipi in those that are incoherent.<\/p>\n

 <\/p>\n

\n
\nRupa–<\/i> <\/p>\n

Perfect image etc came freely, but either before the eye with- out stability or with stability but avoiding the direct gaze or both indirect & unstable. The obstruction remains as yet obstinately unconquered.<\/p>\n

 <\/p>\n

\n
\nSiddhi-Asiddhi.<\/i> <\/p>\n

There has been today a strong combination of circumstances in the nature of asiddhi in order to negate, as far as possible, the Mahakali bhava manifesting. All remains intact except the Ishwarabhava & its concomitants, but these are less affected than before.<\/p>\n

 <\/p>\n

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

At night a great activity for a time of Vangmaya transform- ing its habitual vak from effective speech into the illuminative & inspirational forms with an occasional rise into the pure inevitable. <\/p>\n

 <\/p>\n

There was also a movement of complete Jnana. The lifting of  <\/p>\n

\n

\n


\n689<\/i> <\/p>\n

perceptive thought from the intuitional reason to the inspirational revelation is being prepared.<\/p>\n

 <\/p>\n

\n
\nSwapna-samadhi<\/i> <\/p>\n

Dream still pursued by present association, therefore some- times difficult of reduction to right form. <\/p>\n

 <\/p>\n

Kamananda failed to recover intensity and frequency, being overpowered by kshaya. <\/p>\n

 <\/p>\n

It is noticeable that now relapse is no longer general & activity of progress is rapidly resumed after a movement of recoil. But it changes its location, leaving the parts affected to undergo a pe- riod of suffering & depression. Nevertheless even there there is no longer the tendency of entire quiescence, udasinata & temporary renunciation. <\/p>\n

 <\/p>\n

Trikaldrishti pursues its organisation in the pranamaya
\nresponse. <\/p>\n

 <\/p>\n

\nNov. 21–<\/font><\/p>\n

Aishwarya-Vashita<\/i> <\/p>\n

Kriti is still effective only in details & movements, not effective in the mass & final effect, except when the final effect comes after a lapse of time. <\/p>\n

The old habit was to leave it & allow time for the general ensemble of things to assimilate as much as it could of the ten- dencies created by the Aishwarya. The effort now is to maintain the Tapas and attempt to govern the movement of the ensemble by the Aishwarya-Ishita-Vyapti. But these powers cannot yet, even in small & ordinary things effect an organised
\nritam<\/i>, though they can often act in the mass & produce a general result against resistance. <\/p>\n

Nevertheless, the force of resistance in unimportant things is much attenuated, & in the majority of cases there is the result, sometimes with remarkable rapidity. But not where the opposite tendency is already strong & fixed.  <\/p>\n

\n

\n


\n690<\/i><\/p>\n

In one case that has just happened, the same object (a bird) has four times in succession executed with only a slight tendency of deviation (ineffective besides) the movements willed. Another (human being) has done it with a little delay in spite of the in- tervention of hostile circumstances dispersed rapidly by the Will. Another performed the requisite movement, immediately & in full; three others with difficulty & not in full. (Human beings). Another (a goat) performed in full, so far as allowed by physical intervention of a companion; but negated the complete fulfilment by a return to its original position. <\/p>\n

All this shows a marked advance of power; if generalised & applied it would be nearly omnipotence of Vashita over things animate.<\/p>\n

 <\/p>\n

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

The real defect of Tapas is imperfect Ishita preventing the full play of Aishwarya, Vashita, by giving a large hold to the Adverse, just as in utthapana the real obstacle is defect of Anima which prevents the full play of Laghima-Mahima by giving a large hold to the opposition of the established physical powers. <\/p>\n

There have been some movements of effective Ishita, but its general force is still submerged & tardy of effect, or, by result of tardiness, finally ineffective or [effective]4<\/sup> at wrong time & in wrong circumstance. <\/p>\n

The Ishita must now be applied with a greater force & effec- tivity so that, by experience of success, yashas, the mental response may acquire confidence and affirm it. <\/p>\n

 <\/p>\n

It is noticeable that when the opposite tendency or intention is fixed, insistence of Tapas gives it immediately an acceleration in the opposite sense. But this is often compensated by rapid exhaustion of tendency and a subsequent return in the sense of the Aishwarya or Vashita. <\/p>\n

 <\/p>\n

At present all attempt to enforce the Ishita by itself meets with <\/p>\n

 <\/p>\n

\n4<\/font><\/sup>
\nMS <\/i>ineffective<\/font><\/p>\n

\n


\n691<\/i>\n<\/p>\n

an effective resistance, except in particular details, or leads to an
\ninexact and deformed result.\n<\/p>\n

It is the same whether Ishita is used or Ishita-Vashita.\n<\/p>\n

When applied forcibly, however, it usually produces some
\neffect; when passive, the effectiveness is occasional, except in nityakarma, where it is normal. <\/p>\n

 <\/p>\n

Utthapana <\/p>\n

Arms– 3 hours 15 minutes. No serious reaction, except the
\npure physical which was ineffective. There was an attempt at pranic
\nunwillingness in the second hour, baffled & expelled; an [attempt]
\nat physical pressure & unwillingness in the third hour, baffled &
\nexpelled; an attempt at acute physical pain in the left shoulder, at
\nthe end, baffled, dulled & expelled. After the completion, the body
\nrejected fatigue & the desire of relief & rest. The contrast with
\nyesterday is remarkable. <\/p>\n

 <\/p>\n

Vijnana <\/p>\n

The conversion of intuitional into inspirational & inspira-
\ntional-revelatory perception continues.\n<\/p>\n

Thought & script also continue their inspirational-illu-
\nminative movement.\n<\/p>\n

Trikaldrishti, inspirational, is preparing but not yet organ- ised. <\/p>\n

 <\/p>\n

Rupa <\/p>\n

Stable clear forms crude in the akash, but few, & insufficiently
\nvivid.\n<\/p>\n

On background, free, but not sufficiently clear-cut. Eg a street
\n& house, with succession of moving images; men & women walk- ing, riding, driving in carriages. Especially at end a carriage (mo-
\ntor?) driving at immense speed, seen continuously for almost a
\nminute. Tejomay & varnamaya.\n<\/p>\n

 <\/p>\n

In the afternoon. All sorts of images in small, behind a thick
\nbut transparent mist of pranic akasha; all crude: women, men, men
\non horseback, animals, birds, houses, objects. Not numerous, but
\nof all kinds. Spontaneous, stable, well-defined, but not complete. Eg
\n <\/p>\n

\n


\n692<\/i>  \n<\/p>\n

a woman’s head & shoulders, the dress very clear in every detail; a
\nman on horseback, the back & saddle of the horse clear & distinct,
\nalso the general figure & outline of the man.\n<\/p>\n

 <\/p>\n

In swapnasamadhi, swift images only; one combination of
\nrupa & intense sparsha.\n<\/p>\n

1. A young Bengali, known type, saying in Bli
\n[Bengali]<\/span>
\n“Once we get free from Ashanti, what next”. Future?\n<\/p>\n

2. Sn
\n[Saurin]<\/span> at end of a table with papers neatly ordered
\n& placed upon it. An opera or field glass near him, at one side.
\nPresent or future?\n<\/p>\n

3. Vividha Vani in jagrat. “Two hours at least”, ie before
\ntea is given & the sahitya etc is begun, for the movement of Siddhi
\ncontemplated. <\/p>\n

 <\/p>\n

Vijnana <\/p>\n

Inspirational trikaldrishti is moving towards brihat satyam in
\nits application to surrounding things & events. It has to be applied
\nsimilarly to the distant & important.\n<\/p>\n

Telepathy is proving correct in distant things.\n<\/p>\n

A general satyam of thought telepathy is preparing.\n<\/p>\n

 <\/p>\n

Lipi\n<\/p>\n

1. 2 (ie trikaldrishti)\n<\/p>\n

2. Satis universitatis (ie the time has now come for the devel-
\nopment in the multiple actuality). <\/p>\n

 <\/p>\n

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

Trikaldrishti is proving true even when it reveals itself to
\nthe body, the physical sensations, the obscure mind etc. Eg. an
\nobject sought in the darkness, the hand instinctively seeks the
\nright place, if not interfered with by the mind. A physical con-
\nsciousness presents itself of a certain fact or event, the mind being
\nwithout a clue is unable to specify, although the kind of fact or
\nevent is felt or known. The fact or event justifies or produces
\nitself. There are, also, wrong impulsions & perceptions which
\ntranslate tendencies, possibilities, intentions, past facts or future
\n <\/p>\n

\n

 
\n693<\/i>\n<\/p>\n

events into present fact or immediate eventuality. But these are
\nbeing more & more sorted out from the rest & stripped of sanction.\n<\/p>\n

 <\/p>\n

Asiddhi.\n<\/p>\n

The sense of Asiddhi became again strong, but not overpow-
\nering at night. There was a partial withdrawal of the Mahakali
\nbhava realised into a form less dominated by MK and more of the
\nnature of Mahasaraswati with the Maheswari-Mahalakshmi type
\nprominent.\n<\/p>\n

This seems to be an operation for the increase of the Mahalakshmi colouring in the Chandibhava.\n<\/p>\n

There was no failing of samata, no indifference or denial of
\nShakti within, but only a sense of want of means & sanction.\n<\/p>\n

 <\/p>\n

Samadhi.\n<\/p>\n

Dream & samadhi continue on the same lines. In dream the
\npresent association is dispersed & attenuated\n<\/p>\n

 <\/p>\n

\n\tNov. 22–<\/font> <\/p>\n

The morning devoted chiefly to work for the Review. <\/p>\n

 <\/p>\n

Utthapana <\/p>\n

Arms, one hour, five minutes, owing to lack of time.\n<\/p>\n

Yesterday’s ambulatory utthapana for 3 hours & more left
\na violent stiffness in the calves, but this morning nothing was left of
\nthis reaction except a subtone of physical sluggishness in the outer
\nannakosha.\n<\/p>\n

This extended to the arms & loins as well. <\/p>\n

 <\/p>\n

Rupa <\/p>\n

Freedom of variety, spontaneous, in the Akasharupa continues
\nto develop. Stability is still of the confused or the incomplete clear
\nrupa, not of the complete in clearness\n<\/p>\n

Clear & fixed animal forms are becoming more frequent.\n<\/p>\n

In antardrishta there is the same liberality; but there the veil of
\n <\/p>\n

\n


\n694<\/i>  \n<\/p>\n

pranic mist is thicker; the figures come less forward, start less into
\ndistinctness.\n<\/p>\n

 <\/p>\n

Most of the day given to work for the Review, without leisure
\nfor the rest of the Sadhana, except at night.\n<\/p>\n

 <\/p>\n

The chief movement of the day, a recursus to states of apparent
\nAsiddhi with the foundation of a perfect & catholic comprehension
\nthat overt Asiddhi is always veiled Siddhi–<\/p>\n

It is this perception that is now being applied and enforced at
\nevery point.\n<\/p>\n

 <\/p>\n

\n\tNov 23.<\/font> <\/p>\n

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

Kamananda resumed yesterday morning was again obstructed
\nentirely. This obstruction is apparently intended to enforce the
\nperfect spontaneity of the normal Ananda which is not to be incon-
\nsistent with its response to inward Ishita. That is to say, there are
\nto be eventually three operations of Kamananda\n<\/p>\n

1. Normal, continual, spontaneous the level of its pratistha.\n<\/p>\n

2. Continual progressive heightening of the pratistha in re-
\nsponse to a spontaneous ishita.\n<\/p>\n

3. Temporary waves, swells, upheavals in response to exterior
\nstimulus.\n<\/p>\n

At present the real positive obstacle to the siddhi is the defect
\nof Arogya.\n<\/p>\n

 <\/p>\n

Arogya still in the state of struggle. Nevertheless only in two
\ncircumstances is the obstruction still really important, 1. the di- gestive Assimilation; 2. the Kamic centre.\n<\/p>\n

Saundarya, except in one slight movement, shows no definite
\nprogress
\n <\/p>\n

\n

\n\t
\n695<\/i>\n<\/p>\n

\n\tYesterday<\/i>, there was depression in the physical force and a
\ncertain sense of partial exhaustion.\n<\/p>\n

 <\/p>\n

There has been for some time a persistent pressure to introduce
\ncough of a serious description. Except a recurrence of capricious
\nirritation in throat and chest, this movement has not succeeded.
\nBut the body’s sensitiveness to cold is persistent.\n<\/p>\n

 <\/p>\n

The remnants of skin-irritation tendency remain in recurrence,
\nbut are reduced in force of persistence, volume & extent; even in
\neffective acuteness. <\/p>\n

 <\/p>\n

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

Kriti in one direction shows a certain positive mass of
\neffectuality, but it is not yet decisive and cannot yet be pronounced
\nfinal even in what is gained.\n<\/p>\n

 <\/p>\n

On another side it has been effective for attempt, but ineffective
\nin result except for one or two details.\n<\/p>\n

 <\/p>\n

On a third it remains undecided. <\/p>\n

 <\/p>\n

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

Vijnana continues its pursuit of the mental brihat with increas-
\ning success <\/p>\n

 <\/p>\n

\n\tAishwarya-Vashita when there is not
\n<\/font>recursus<\/i>, continues to in-
\ncrease in effectiveness, but is still subject to the element of resistance–in things immediate and unimportant. <\/p>\n

 <\/p>\n

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

The affirmations are preparing a larger completeness. The
\nmind now accepts more integrally what the buddhi had already
\naccepted, the truth of anritam, the kalyana of akalyana, the effec-
\ntivity of ineffectivities. In this way positive samata is being rendered
\nmore secure in its basis, as well as the perfect passivity that is the
\nbasis of the perfect activity, the absolute
\n<\/font>nati <\/i>that is the basis of the
\n <\/p>\n

\n


\n696<\/i>  \n<\/p>\n

Dasya of Madhura and the absolute brihat of satyam which is the
\nbasis of complete ritam.\n<\/p>\n

The mind cannot always distinguish the particular truth, kalyana & effectivity, but it has the belief which begins to be an
\nintuition. It sees the thing formlessly when it does not see it in form\n<\/p>\n

 <\/p>\n

Kamananda again recurs with a perfect spontaneity. Aish-
\nwarya Vashita has to be replaced by Ishita & pure Aishwarya as a
\nmeans of its progression.\n<\/p>\n

 <\/p>\n

The element of self-choice in the Tapas by the shadow of per- sonality in the intellect has now to be exiled. Neither external action
\nnor internal action is in the least to be determined by personal
\nor intellectual choice. The Kavi in the Manishi has to give place
\nto the pure Kavi dependent on the Ishwara, Krishna (Chaitanya,
\nSachchidananda). <\/p>\n

 <\/p>\n

Utthapana <\/p>\n

Arms. 21<\/sup>\/2<\/sub>
\nhours;<\/span> interrupted. Relics of yesterday’s depression
\ncaused certain recurrences of pranic lassitude and unwillingness;
\nbut the physical strain was nil in the arms & shoulders & less in
\nthe back and loins. Utthapana is now quite normal for the 3 hours. <\/p>\n

 <\/p>\n

Vijnana <\/p>\n

Ritam is now seeking to take full possession of the thoughts &
\nperceptions, and also to translate into its own terms the habitual
\nremnants of imagination. <\/p>\n

 <\/p>\n

Rupa <\/p>\n

For the last few days there has been an attempt to redevelop
\nmanasic rupa in the antardrishta. Today in the bahirdarshi, prana-
\nmaya, manomaya, vijnanamaya, anandamaya, chaitanyamaya,
\nsanmaya physical rupas of the butterfly (richly coloured) occurred
\nsuccessively, each very vivid, real & visible in its own akasha.
\n <\/p>\n

\n

\n\t
\n697<\/i>\n<\/p>\n

\n\tNov. 24<\/font> <\/p>\n

Kriti <\/p>\n

Remarkably successful in one point; but serious adverse signs
\nin another. There is the same balance elsewhere.\n<\/p>\n

Only telepathy is active here; decisive trikaldrishti is unable
\nto manifest. The telepathy points to the probability of an adverse
\nresult.\n<\/p>\n

 <\/p>\n

There is strong obstruction to the rapidity of the development
\nof Vijnana and to its constant action.\n<\/p>\n

 <\/p>\n

Sharira is also unable to advance. <\/p>\n

 <\/p>\n

Vijnana <\/p>\n

It is Vashita, not Aishwarya & Ishita, that brings in the element
\nof resistance, because it is still pursued in the material action by the
\nhabit of desire; a desire not formal or accepted, but vague, repre-
\nsenting an excess of weight or pressure of pranic tapas rather than
\nwhat is usually called desire, but easily creative of the psychological
\nphenomena usually associated with or environing desire.\n<\/p>\n

 <\/p>\n

The temporary inactivity of vijnana is only in order to give
\ntime for the mentality to readjust certain inferior movements &
\nprepare higher & more intense movements.\n<\/p>\n

 <\/p>\n

The force of Aiswarya & Ishita really maintains itself, as is
\nshown in the two applications just now made. In one the general
\nmovement was executed with a few hesitations, in the other first a
\ngeneral movement, then a precise.\n<\/p>\n

 <\/p>\n

The resistance to Vashita is very great & strongly concentrated.
\nIt is when the pressure of Vashita is removed from the object, that
\nthe movement willed fulfils itself by the Aishwarya, less frequently
\nby Ishita contained in the original Vashita.\n<\/p>\n

This is an indication that the Vashita is the real point, (to a less
\ndegree the Ishita), in which Siddhi must be enforced.
\n <\/p>\n

\n


\n698<\/i>  \n<\/p>\n

Self-identification with all energies tends to lead to a certain
\nparesse
\n<\/i><\/font>in enforcing the central energy when the mass of the others
\nis against it. It is in order to emphasise the danger of this defect
\nthat, for a while, the self-identification has been drawn into the
\nbackground & along with it the perfect samata that came with it.\n<\/p>\n

 <\/p>\n

The mental being passive & receptive, the Vijnanamaya tapas
\nactive, this is the formula for the Dharma and the Kriti. But the
\ntapas is not yet entirely Vijnanamaya. Hence the element of mental
\nstress & the appearance of the reactions of desire. <\/p>\n

 <\/p>\n

Rupa <\/p>\n

The general development is intermitted; but there are occa-
\nsional signs which show a progress behind the veil (eg perfect
\nimage of head & neck of a horse, a knee with part of the leg above
\n& below, the latter perfectly, the former initially stable). <\/p>\n

 <\/p>\n

Utthapana <\/p>\n

Arms 3 hours. Depression in body; absence of pranic force
\n& ananda. Defect of anima in the last half hour. Nevertheless the
\ntrue reactions are dulled and reduced, though marked by a sullen
\nobstinacy.\n<\/p>\n

 <\/p>\n

St.  1. Knowledge  to be the basis of perfected Tapas. <\/p>\n

2. The True Christ.  (vicarious exhaustion of the internal
\nsuffering).\n<\/p>\n

3. Maya. Therefore.  (ie the appearance of asiddhi & its
\nreactions). <\/p>\n

 <\/p>\n

Rupa <\/p>\n

Other rupas are less stable and represent the partial siddhi,
\nfrom which the Yoga is advancing. <\/p>\n

 <\/p>\n

Vijnana <\/p>\n

It is noticeable that Ishita works in some matters to combine
\nthings according to the immediate need. But this is not a predomi-
\nnant tendency.
\n <\/p>\n

\n

\n\t
\n699<\/i>\n<\/p>\n

The telepathy of exact thought was again active, chiefly in the
\nform of a perception of the idea in the other mind and, secondly,
\nof the word about to proceed from the mind in speech.\n<\/p>\n

 <\/p>\n

There was also a general movement at night of vijnana and
\nAnanda; but not of any force of Tapas.\n<\/p>\n

 <\/p>\n

Tapas is at present discouraged by its failure to produce de- cided results..\n<\/p>\n

 <\/p>\n

Samadhi has also ceased to progress.\n<\/p>\n

 <\/p>\n

Samata persists in spite of a temporary & brief superficial
\ndisturbance.\n<\/p>\n

 <\/p>\n

\n\tNov. 25– <\/font><\/p>\n

\n\t
\nKriti doubtful.<\/i> <\/p>\n

 <\/p>\n

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

Arms; a little more than an hour. Interrupted by the arrival
\nof visitors.– <\/p>\n

 <\/p>\n

Morning chiefly occupied with talk & with work for the
\nReview. Afternoon also. The flow of the Sahitya is also a little
\nhampered and imperfect in expression. Throughout the Siddhi there
\nis the same deliberate depression of the effective Tapas\n<\/p>\n

 <\/p>\n

Lipi– <\/p>\n

1. It is still the rapidity that is held in doubt\n<\/p>\n

2. Defective Tapas.\n<\/p>\n

3. It is still the figure of Asiddhi, not the reality.\n<\/p>\n

4. Faith. <\/p>\n

 <\/p>\n

\n\tThat is to say, the call just now is for faith
\n<\/font>Swashaktyam<\/i>
\nbhagavati cha<\/i><\/font>,– especially the faith in the details of knowledge &
\nTapas & that a truth is carried in every suggestion, a fulfilment in
\nevery defect of strength & failure.
\n <\/p>\n

\n


\n700<\/i>  \n<\/p>\n

This faith is confirming its hold, but is not as yet secure against
\nobscuration even in its general form and is continually combated
\nin its application by inability to see the exact truth or fulfilment as
\nwell as frequent doubt of the explanation suggested. <\/p>\n

 <\/p>\n

\n\t
\nSwapnasamadhi–<\/i>\n<\/p>\n

Occasional perception of incidents in the war, but obscured
\nand shadowy.. <\/p>\n

 <\/p>\n

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

A wider perception is already coming; it will normalise itself.\n<\/p>\n

 <\/p>\n

There is still much to be done tonight before sleeping, though
\nvery rapidly.\n<\/p>\n

1. Restoration of vijnana activity.\n<\/p>\n

2. The fixing of the personal relation\n<\/p>\n

3. The reactivity of the Affirmations.\n<\/p>\n

 <\/p>\n

The vijnana has already begun to be active in perception with a
\nwider satyam & also a wider, but not complete ritam. This includes
\nactivity of the inspirational vijnana and even a secondary activity
\nof the revelatory thought.\n<\/p>\n

 <\/p>\n

The Vani also became active, Anandamaya, taking up the old
\nmental relations and establishing the personal & human contact
\nbetween the Master & the Jiva.\n<\/p>\n

 <\/p>\n

Trikaldrishti also was active in a limited sphere.\n<\/p>\n

 <\/p>\n

In Samadhi there was all, except the long-continued continu-
\nity. Even lipi was effective, in deep Samadhi, in a long-continued
\nperusal.\n<\/p>\n

 <\/p>\n

\n\tNov. 26th<\/sup><\/font> <\/p>\n

The final perfection of the relations with the Lilamaya Ish-
\nwara has firmly begun. They are based on the madhura-dasya, the
\neternal Bala-Kishora-bhava & the Kautuka-krida. The difficulty
\n <\/p>\n

\n

\n\t
\n701<\/i>\n<\/p>\n

that remains is on the side of the Jiva in the grave importance it
\nattaches still to satya, mangala & siddhi.\n<\/p>\n

This importance is real, as it is necessary to develop the Vyaya-lakshmi. But it will develop more rapidly when the samata
\nof the Tapas is effected.\n<\/p>\n

At the same time even in the Adhara the Bala-Kishore-bhava is
\ndeveloping and has attained a certain mass in its force of realisation
\n(pajas).\n<\/p>\n

 <\/p>\n

Vangmaya thought has suddenly passed from the inspirational-
\nilluminative to the pure inevitable forms of speech. The new form
\nis yet deficient in
\n<\/font>Asu <\/i>
\nand Ananda<\/i>, because the
\nPrakasha <\/i>it carries
\nwith it touches directly the obscurer parts of the mentality which
\ngive a less clear response and not the illuminated mind or sentiment
\nwhich for the present is a little quiescent.\n<\/p>\n

This quiescence is necessary in order that the obscurer
\nparts may also become capable of satyam and convinced of satyam.
\nSometimes, however, the Prakasha, Asu and Ananda are al-
\nlowed to manifest in order to convince the Prana that it is the “true
\n& happy Vak”.
\n\t—<\/font>sunrita<\/i>\n<\/p>\n

 <\/p>\n

Kamananda still fluctuates owing to the imperfection of the
\nchakra. The Pranic dynamis increases in the body, but is not yet in
\npossession.\n<\/p>\n

 <\/p>\n

The Arogya is also in the same uncertain condition. Its force
\nincreases and its pressure. But it is not in possession and is unable to
\nexpel the recurrent habitualities of Roga. The latter rely on tamasic
\ndhriti of habit for their long persistence, though they are no longer
\nsure of ultimate survival.\n<\/p>\n

 <\/p>\n

The bhava of the Mechanist, Yantri, has now become human-
\nised to the consciousness and is taking its place as the rule of the
\nplay; the Child-God managing his toy-engines. This is an ideali-
\nsation & fulfilment in the brihat of the former relations, mental,
\nsentimental, restricted, with the boy Krishna.
\n <\/p>\n

\n


\n702<\/i>  \n<\/p>\n

The Bhaya Anandamaya once promised is now also manifest-
\ning and takes the form of the same relation, Bala-Kali at play with
\nthe Bala-Krishna.\n<\/p>\n

 <\/p>\n

All this can now be reestablished in the cadre of the satyam
\nritam brihat.\n<\/p>\n

 <\/p>\n

Therefore the Affirmations are taking their greater, deeper &
\nfuller form. –to begin with 5 \u00ad 7\n<\/p>\n

5. The Personality of the Ishwara Krishna present (no
\nlonger merely to be present) in the consciousness, governing all the
\nactivities\n<\/p>\n

6. Dasya of Madhura the personal relation of the Jiva with
\nKrishna –the dasya (to be) tertiary with the most intense conscious-
\nness of passive yantrabhava in the whole system.\n<\/p>\n

7. Acceptance of all bhoga as a slave & instrument of the
\nLover to be the principle of the madhura.\n<\/p>\n

Among the first four affirmations, 3 & 4 are powerfully devel-
\noping.\n<\/p>\n

3. The principle of Affirmation replacing the principle of
\nrejection and denial.\n<\/p>\n

4. Ritam developing no longer in isolated or combined de-
\ntails, but in the undivided brihat of the satyam with truth of detail
\nand combination as a play of the ritam satyam brihat.\n<\/p>\n

Undivided means in practice free from the brihat & leads to
\nthe second affirmation and that again to the first.\n<\/p>\n

1. Ananda as the base, free & joyous Tapas & Prakasha as
\nthe special instrument.\n<\/p>\n

2. The universal sense of the Anandamaya Lilamaya Krish-
\nna in the Brahmadrishti as the continent, cause, lord & Purusha of
\nall the conscious activity– <\/p>\n

That is to say, the relation now established personally has to
\nbe seen as the Truth in all others & in the universe in general.\n<\/p>\n

 <\/p>\n

The eighth & ninth affirmations are still being prepared for
\ntheir effectivity, but are not yet fully realised in consciousness or
\n <\/p>\n

\n

\n\t
\n703<\/i>\n<\/p>\n

dominant in fact; but only realised in perception and increasing in
\ntendency.\n<\/p>\n

8. Siddhi must be on the basis of the largeness in the five
\nworlds and not of a selecting and limited siddhi.\n<\/p>\n

9. Time must be no longer a determinative, but only an
\ninstrumental factor in the siddhi. So with Space & Circumstance. <\/p>\n

 <\/p>\n

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

1 hour 8 minutes–interrupted for an hour by outside cir- cumstance, then half hour. The depression of the physical force
\ncontinues. Unwillingness and strong reaction in dorsal muscles.\n<\/p>\n

 <\/p>\n

Distant telepathy justified . . kriti unsuccessful.\n<\/p>\n

 <\/p>\n

The attack on the karma continues, but hovers around with-
\nout actually touching; there is always however the menace of an Amangala constituting a serious blow to the Siddhi– <\/p>\n

 <\/p>\n

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

The human figures (small, crude) that now come, chiefly in
\ngroups, in the Akasha tend now to be often more clear, complete
\n& stable.\n<\/p>\n

 <\/p>\n

Lipi\n<\/p>\n

1. Safety intensified–(jyotirmaya stable)\n<\/p>\n

2. Religiosity definitely denied.\n<\/p>\n

3. settling the utility of the opposition (varna)\n<\/p>\n

 <\/p>\n

The exact utility of the opposition is now being settled to the
\nperception both generally & in each case. At the same time the
\nsensational revolt against Asiddhi is losing its force and giving way
\nto serenity in front with Ananda behind. The emotional Ananda has
\nlong been gained, but it was besieged by the sensational nirananda.
\nThis is now in course of amelioration, although it has not yet
\ndisappeared.
\n <\/p>\n

\n


\n704<\/i>  \n<\/p>\n

\n\tNov 27.<\/font> <\/p>\n

The mass of the Shakti must now turn towards effective Tapas
\nsiddhi applied to 1.
\n<\/font>Samadhi. <\/i>
\n2. Sharira. <\/i>3
\nKarma.<\/i>\n<\/p>\n

The rest is so well assured that in them the faith cannot
\nfalter or be deficient.\n<\/p>\n

Thought telepathy is now definitely organising itself.– <\/p>\n

 <\/p>\n

Lipi– <\/p>\n

1. 31\n<\/p>\n

2. 3 (ie the Rupa etc to be made effective for 1).\n<\/p>\n

3. 13–
\n\tKama.  <\/p>\n

 <\/p>\n

Kamananda active as yesterday. When in activity there is a
\nmuch greater force of continuity, but not of intensity + continuity,
\nthan formerly. There is, however, an influence, not natural but
\nimposed of the Asana.\n<\/p>\n

 <\/p>\n

Tapas– <\/p>\n

The first necessity in the Tapas is persistence in the line of
\naction or of will chosen. <\/p>\n

 <\/p>\n

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

Arms. 2 hours. Physical depression, though still existent, is
\ndiminished. <\/p>\n

 <\/p>\n

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

Activity in swapna-samadhi. Continued action a little more
\ndeliberate and prolonged than usual, but not very appreciably.\n<\/p>\n

 <\/p>\n

\n\tKamananda
\n<\/i><\/font>strives to enforce itself with occasional intensity.
\nIt is only entirely discontinued for a long time when the attention is
\nabsorbed in some engrossing activity. Brief kamananda once more
\noccurred in samadhi.\n<\/p>\n

 <\/p>\n

Akasharupa on background is active, but only human figures
\ncome out spontaneously clear, except in rare cases. Groups &
\nlandscapes are common.
\n <\/p>\n

\n

\n\t
\n705<\/i>\n<\/p>\n

Lipi– <\/p>\n

1. Safety from the results of the intensity of delight–(first, simply “safety from the intensity of delight[“]) <\/p>\n

2. safety\n<\/p>\n

3. perfection of the safety.\n<\/p>\n

4. belittle . . soulless. (the opposition)\n<\/p>\n

5. before it is effective some little delight to be confirmed.\n<\/p>\n

6. tangent.\n<\/p>\n

7. telepathy . . enjoy the delight of others. <\/p>\n

 <\/p>\n

Kamananda still continues (10.30 pm) when there is
\n<\/font>smarana.<\/i>
\nThe freedom from Asana & Smarana has not yet been reestablished. <\/p>\n

 <\/p>\n

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

Remarkable dreams of past and future; absolutely original
\n& impossible under present circumstances; yet perfectly coherent,
\nexcept for a slight admixture of present associations, trifling in
\nquantity, yet almost sufficient to distort them & veil their sense &
\npurport to the intellect.\n<\/p>\n

 <\/p>\n

\n\tNov 28 <\/font><\/p>\n

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

“Safety from the results of delight”, that is the bodily reac-
\ntion[,] is beginning; since yesterday in spite of its daylong con-
\ntinuance, there was only [an]5<\/sup>
\nineffective<\/span> attempt at physical ex-
\nhaustion.\n<\/p>\n

There is this morning a struggle between the Siddhi which
\ninsists on the continuance of the Ananda & the prohibition of
\nSiddhi which insists that after a day of manifestation should follow
\na day of reserve.\n<\/p>\n

The Ananda is there in the mentality of the body, held back
\nfrom the outward shell, but affecting it and occasionally breaking
\nout in distinctness at a point. <\/p>\n

 <\/p>\n

\n\t5<\/sup> <\/font>
\nMS <\/font> <\/i>any<\/font>
\n <\/p>\n

\n


\n706<\/i>  \n<\/p>\n

Trikaldrishti\n<\/p>\n

1. German defeat in Poland . . justified\n<\/p>\n

2. Blowing up of Br. [British] battleship–tapasic trik. from
\nsubconscient.\n<\/p>\n

3. Completeness of German failure in the West– <\/p>\n

All these were telepathic trikaldrishti, the decisive behind in 1.
\n& 2, were not accepted because of tapasic doubt.\n<\/p>\n

 <\/p>\n

All these results (1. 3. & more) are in accordance with pre- vious Will–exercised from the beginning of the war as an aid or
\ninstrument to active Asura powers against Rakshasa powers–until
\na month ago. <\/p>\n

 <\/p>\n

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

Arms 2 hours with 3 interruptions, of 20 minutes, 2 minutes
\n& 5 minutes, two of them for correcting proofs. Entire absence of
\npranic enthusiasm, void of mahima, absence of force in laghima;
\ngreat defect of anima in the whole back. The physical being is
\ndepressed & discouraged in the matter of utthapana. <\/p>\n

 <\/p>\n

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

The struggle in the Ananda resulted in an entire denial of Ka-
\nmananda all the morning. There was also a violent, persistent and
\nincreasing attack of asiddhi, suspending all progress and bringing
\nback in miniature the old movements of asamata.\n<\/p>\n

All three mental principles of the old sadhana were insisted
\nupon.\n<\/p>\n

1. The test of siddhi by destruction of siddhi long recog-
\nnised as absurd\n<\/p>\n

2. The test of siddhi by continual recurrence of asiddhi
\nshowing [each]6<\/sup>
\ntime<\/span> a diminution of the latter’s effective force.\n<\/p>\n

3. The principle of exhaustion which is a stupidity, since
\nall things are infinite & the things combated can be infinitely re- plenished. The only true means are knowledge, illumination of the
\nwhole being, and force to keep out the attacks of the Asiddhi. If <\/p>\n

 <\/p>\n

\n\t6<\/sup> <\/font>
\nMS <\/font> <\/i>such a<\/font>
\n <\/p>\n

\n

\n\t
\n707<\/i>\n<\/p>\n

knowledge is clouded in any part of the being, force also must fail.\n<\/p>\n

 <\/p>\n

The constant status and activity of the Vijnana is the only
\nremedy. All the rest are merely evolutions intended to prepare the
\nsystem for vijnana.\n<\/p>\n

 <\/p>\n

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

A general quiescence since yesterday–More preparation for
\nSahitya than Yogic progress. Only in certain points of progressive
\nindication rather than realisation was the latter active.\n<\/p>\n

 <\/p>\n

The impulse towards Karma continues, but does not take
\nmaterial form. It is only the subjective action that continues and
\nthis is in effective detail scattered & without dominant mass & in
\nmass slowly preparatory without effective detail.\n<\/p>\n

 <\/p>\n

Lipi– <\/p>\n

1. Major . . inert
\n(the passivity prepares for a greater effec-
\ntivity.)\n<\/p>\n

2. Efflorescence of the righteousness (ritam) in the ideality
\ntelepathy\n<\/p>\n

3. Choose destruction of difficulties by effective telepathy. <\/p>\n

 <\/p>\n

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

2 hours. Depression still continues. The reaction & defect
\nof anima & mahima manifested in the second hour & were very
\nstrong.\n<\/p>\n

 <\/p>\n

Asiddhi continues, although no longer pure asiddhi.\n<\/p>\n

 <\/p>\n

Study of Veda in the afternoon (Hymns of Gotama Rahu-
\ngana)\n<\/p>\n

 <\/p>\n

In the morning Kamananda for a time overcame the obstruc-
\ntion, spontaneously. Obstruction returned by smarana.\n<\/p>\n

It is a mark of the Asiddhi that telepathy & suggestion are
\n <\/p>\n

\n


\n708<\/i>  \n<\/p>\n

extremely active, but there is no Light & no discernment (Jyotir
\nDaksha), no power to distinguish the rightly interpreted & applied
\ntelepathy from the wrong or to give its right place & value to the
\nsuggestion . .\n<\/p>\n

When, however, a strong will or force, Tapas, is applied,
\nthere is a sort of unillumined rightness (ritam) which gives the right
\nvalue & brings even the right trikaldrishti.\n<\/p>\n

This is because the knowledge descends from the vijnana & is
\nable to pierce the cloud; but the substance of the truth comes and
\nnot the light of the truth.\n<\/p>\n

 <\/p>\n

The vijnana began again to become active in the evening, but
\nslowly & incompletely. <\/p>\n

 <\/p>\n

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

The same circumstance of dream constantly repeated. But the
\nnature of dream & samadhi made no progress.\n<\/p>\n

 <\/p>\n

The obscuration of vijnana contains a movement of siddhi
\nwhich is divined and asserted by the tapasic suggestion, questioned
\nand denied by the superficial experience.\n<\/p>\n

The acceptance of the internal light in the obscure tapas, even
\nwhen it contradicts the immediate experience, becomes then a nec-
\nessary development in order that the obscure tapas by justification
\nmay assume the habit of light.\n<\/p>\n

This assumption will be the siddhi of Vijnana.\n<\/p>\n

 <\/p>\n

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

(1)
\n\tआ विद्यून्मम्दिर्मरुतः स्वर्कै रथेभिर्यात
\n\tॠष्टिमम्दिरश्र्वपर्नैः | आ वर्षिष्ठया न इषा वयो न पप्तता सुमायाः ||<\/span><\/p>\n

The passage indicates the nature of the change which the period
\nof Asiddhi is intended to serve or prepare\n<\/p>\n

(2)
\n\tइमं स्तोममर्हते जातवेदसे रथमिव संमहेमा मनीषया |<\/span><\/p>\n

This defines farther the
\n\tवर्षिष्ठया इषा <\/span>\n<\/p>\n

(3)
\n\tअनुष्वधमा वह मादयस्व स्वाहाकृतं वृषभ वक्षि हव्यं |<\/span><\/p>\n

 ie. Bring the divine knowledge etc according to the self-fixity
\n <\/p>\n

\n

\n\t
\n709<\/i>\n<\/p>\n

attained by the nature, that is to say, the basis provided in its
\nformation for the revelation of what is itself infinite; let the delight
\nbe in accordance; then let the action proceed from that basis of
\nformed knowledge & delight, but swahakrita, turned into a self
\nenergy which produces fresh results & arrives at fresh formations
\nthrough those results. <\/p>\n

 <\/p>\n

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

Once more active in script, perception, thought, & subordi-
\nnately in vani, with the inspirational nature containing intuition &
\ndiscrimination and at once expressing & veiling in its direct action
\nthe revelatory faculty.\n<\/p>\n

The stress now is on the full value of the tapasic & the
\nright value of the tamasic suggestions, ie on a full & complete ritam
\n& rinam on the basis of a full & complete satyam\n<\/p>\n

This has to be realised in the trikaldrishti, in time, arrangement,
\nplace of action & event. <\/p>\n

Devabhava manifest as Vishnu with Agni prominent & in Agni
\nVayu, in Agni-Vayu Aryaman & Bhaga, Indra concealed in Agni
\nVayu, Mitra & Varuna behind Aryaman-Bhaga. Vishnu & Brihas-
\npati are one. Surya is Vishnu working as Pushan & Yama. Rudra
\nis a bhava of Vishnu. The Maruts are the host of Agni Rudra.\n<\/p>\n

 <\/p>\n

Lipi\n<\/p>\n

1. Fierce tapas\n<\/p>\n

2. disability in the telepathy is not of thought, but of the
\ndelight of others (not of the universal Anandamaya; for that is
\nknown) <\/p>\n

 <\/p>\n

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

A considerable movement of Siddhi in the Samadhi.\n<\/p>\n

1. Jagrat Bahirdarshi–restoration of the inferior, inchoate or
\nformative movement of Rupa\n<\/p>\n

2. Antardarshi–a greater formative activity, crude, with all
\nsorts of rupa. One instance of crude, dense & developed following
\neach other in a single form, repeatedly & with some initial stability
\neven of the developed.
\n <\/p>\n

\n


\n710<\/i>  \n<\/p>\n

3. Continuous & organised vangmaya thought in swapna-
\nsamadhi, connected and continuous on supramental level even
\nwhen mind is sushupta and retained by the mind when it awakes\n<\/p>\n

4. Continual & sustained perceptive thought in sw. sm [swap-
\nna samadhi]; sometimes vijnanamaya, sometimes satya manomaya <\/p>\n

5. Perfect coherence of lipi in swapnasamadhi, frequent\n<\/p>\n

6. Coherence of vani, both of the Master & the Many in sw. sm.\n<\/p>\n

7. Repeated Kamananda in swapnasamadhi.\n<\/p>\n

8. Persistence of the same scene in sw. sm. rupa with changing
\nfigures in the scene, separated by intervals of non-sight. (eclipse of
\nrupa)\n<\/p>\n

9. Continuous organised action, firmly held in alternate
\nswapna & waking; rupa first seen by chakshu, then only by
\nmanasa vision.\n<\/p>\n

10. Persistence of the same scene recurrent with continuous
\naction, more firmly held than before, but separated by intervals of
\nnon-sight.\n<\/p>\n

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

Kamananda again continuous for a time, & attempting against
\nobstruction the complete continuity.\n<\/p>\n

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

Vijnana continues its development of satyam ritam\n<\/p>\n

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

Tapas & vijnana are being combined in Trikaldrishti-vashita,
\nbut without any perfection as yet of combination.\n<\/p>\n

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

Kamananda again succeeded in being continuously active in
\nthe evening, but afterwards failed for want of smarana.\n<\/p>\n

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

Utthapana\n<\/p>\n

Arms–one hour. Some defect of anima at commencement.\n<\/p>\n

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

Study of the Veda. Mandala I <\/p>\n

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

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

Once again obscure and dogged with present association.
\n <\/p>\n

\n

711\n<\/p>\n

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

\n

\n<\/p>\n

\n\t <\/font><\/p>\n

December–<\/p>\n

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

The month of November has been marked principally by a
\nsort of final and irrevocable confirmation of the organised fullness
\nof the two first Chatusthayas. The one defect is in the Faith & Ish-
\nwarabhava, –the faith not in the Yogasiddhi which is irrevocably
\nconfirmed, –but in the Karma or rather in the Kriti, as opposed
\nto the Sahitya and Dharma. The faith in the latter is subject to
\na proviso or doubt in the intellect whether something may not
\nhappen through failure of Kriti which will prevent either comple-
\ntion in this life of the full Yogasiddhi, ie the physical & active, or
\nelse the complete & successful exteriorisation of the Dharma &
\nSahitya.\n<\/p>\n

The deficient faith in Kriti reacts and prevents the confirmation
\nof the Ishwarabhava and this again produces a certain fluctua-
\ntion, instability and limitation of the Krishna-Kali relation and
\nconsciousness which is the basis of successful Kriti. The deficiency
\nof the faith itself is due to experience of deficient effectivity of the
\nTapas–unachieved organisation of the Vijnana.\n<\/p>\n

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

The second result of November has been the confirmation
\nof the Sarvam Anantam Jnanam in the Brahmadarshana with the
\nAnanda constantly, but not continuously manifested. The occa-
\nsional veiling of the Ananda Brahman carries with it a veiling of
\nthe Lilamaya Personality in all things & persons; for the two go
\ntogether\n<\/p>\n

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

The third result has been the confirmation of the satyam brihat
\nin Jnana and with a less firmness and fullness in the trikaldrishti
\n& telepathy and the beginnings of a full and organised ritam.
\nThe same movement has begun, but is not yet accomplished in
\nTapas. Samadhi is being organised in preparation for the same
\n <\/p>\n

\n


\n712<\/i>  \n<\/p>\n

movement, but is not yet sufficiently advanced for the final confir-
\nmation.\n<\/p>\n

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

Sharira and Kriti are being prepared; Sahitya is deployed, but
\nnot gathered together, Dharma has begun to deploy. In Sharira the
\nAnanda is advanced, becoming more & more capable of organisa-
\ntion and continuity; Arogya is struggling with the tamasic dhriti of
\nthe opposition; Utthapana is alternately strong and oppressed for
\nlong periods; but inactive in certain directions & confined as yet
\nto imperfect secondary utthapana; Saundarya struggles to manifest
\nitself positively in certain details, in which it makes a slow advance,
\nbut is suppressed by an iron resistance in its generality.\n<\/p>\n

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

Shuddhi, Mukti, Bhukti are approaching completion; Siddhi
\nhas accomplished its basis in all but Sharira and Tapas of Kriti.\n<\/p>\n

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

In December the line of progress indicates, logically, a con- firmation of the Ananda Brahman, the Lilamaya Personality, the
\nKrishna Kali Bhava, the subjective & physical Ananda, and a
\ndevelopment of the satyam ritam brihat in all parts of the Vi-
\njnanachatusthaya. In Sharira & Kriti, apart from Ananda, no def-
\ninite progress is indicated by the past advance. Some progress is,
\nhowever, inevitable in Arogya & Utthapana. Saundarya & Kriti are
\nmuch more doubtful.\n<\/p>\n

 <\/p>\n

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

The Ritam continues to grow in an increasing firmness of the
\nsatyam, even in trikaldrishti & telepathy.\n<\/p>\n

This growth of the satyam ritam is communicating itself to the
\nTapas.\n<\/p>\n

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

The difficulty of the Tapas is to harmonise the universal, the
\ncentral & the individual Will. The universal is realised in the present
\n& past progression. The central having realised itself in the past &
\npresent determines & prepares the future. The individual submits to
\nthe central and accepts its part in the preparation & determination.
\n <\/p>\n

\n

\n\t
\n713<\/i>\n<\/p>\n

The difficulty is to do it consciously knowing its part in relation to
\nthe whole. To know its line of action, but not the results & their
\nrelation to the whole plan & result, is not sufficient.\n<\/p>\n

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

Samadhi\n<\/p>\n

In jagrat antardarshi the variety is maintained but no appre-
\nciable progress made.\n<\/p>\n

In swapnasamadhi, perceptive thought & vangmaya became
\nactive spontaneously at a great depth of samadhi. Vani was spon-
\ntaneous, along with shabda, thought & vangmaya, at a lesser
\ndepth.\n<\/p>\n

All these movements are now becoming normal and there is
\na tendency for activities of the jagrat to persist self-conscious &
\nundistorted in the swapna.\n<\/p>\n

This, however, is in the daytime, not at night. At night nidra
\npredominates.\n<\/p>\n

Also in swapnasamadhi, repeated kamananda[,] continuous
\naction & conversation. The action continues with a faded chhaya-
\nmaya rupa in jagrat antardarshi or light swapna. It does not yet last
\nlong in profound samadhi in which alone rupa is vivid, brilliant or
\nvarnamaya.\n<\/p>\n

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

Lipi\n<\/p>\n

1. Essentiality of the twilight is the tapas\n<\/p>\n

2. Internal light in the tapas. <\/p>\n

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

\n\t
\nAnanda–<\/i>\n<\/p>\n

There is now the physical Ananda of shitasparsha & atmo-
\nspheric cold, but not yet entirely of the sense of chill.\n<\/p>\n

Certain strong touches of burning now produce Ananda.\n<\/p>\n

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

Kamananda throughout the day; subdued only while walking
\nor working and usually then suppressed. Continued till the time of
\nretiring.
\n <\/p>\n

\n


\n714<\/i>  \n<\/p>\n

Aishwarya very successful, especially with regard to the
\nrain which stops or diminishes usually in response to the Ishita-
\nAishwarya & sometimes stops altogether.\n<\/p>\n

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

Trikaldrishti acts frequently now in the Kriti, but only in
\nimmediate things and details; it does [not] act largely or with
\ncombination.\n<\/p>\n

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

Kamananda, suppressed or dull, until sleep.\n<\/p>\n

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

In certain directions Arogya seems to be getting the upper
\nhand. In others it is still stationary– <\/p>\n

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

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

The Kamananda continues with a disposition to greater inten-
\nsity. This is the third day of continuity.\n<\/p>\n

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

Arogya\n<\/p>\n

Arogya seems definitely to have the upper hand in the matter
\nof irritation, although the dhriti of the roga is not yet expelled.\n<\/p>\n

In assimilation the old symptoms of roga still recur but
\nwithout the same force of persistence or hold as before.\n<\/p>\n

Dregs of toothache, headache, cold & fever still hang
\nabout the system & seek to touch it when there is exposure or other
\nprovocation. But they do not seriously materialise.
\nThe only other roga is the weakness of the chakra which
\nas yet shows no apparent signs of yielding.
\nAt present exposure to rain & cold (moderate) is being persis-
\ntently resorted to in order to compel equality in the body. Ananda
\nis assured, not yet Arogya.
\nTapas of Kriti is still effective only in defence; its positive force
\nof effectiveness is scattered and limited.
\nUtthapana
\nArms 11<\/sup>\/2<\/sub>
\nhours.<\/span> Reaction commenced, with the completion
\n <\/p>\n

\n

\n\t
\n715<\/i>\n<\/p>\n

\nof the first hour and was fairly strong. The depression is not yet
\nconquered.\n<\/p>\n

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

\n\tAnanda\n<\/p>\n

\n\tThe difficulty of the asana has been conquered. Kamananda
\ncontinued, sometimes subdued, sometimes half-suppressed, some-
\ntimes intense (even for some minutes together[)] during the whole
\nperiod of the utthapana, which was throughout ambulant. <\/p>\n

\n\tSmarana & waking have now to be overpassed by the Ananda
\nas means and conditions of its continuance.\n<\/p>\n

\n\tIt is not dependent on smarana for its recurrence, but seeks
\nits aid for its continuity & ceases its action when the attention is
\nentirely absorbed elsewhere.\n<\/p>\n

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

\n\tR.V [Rig Veda]\n<\/p>\n

\n\tअयं जायत मनुषो धरीमनी होता यजिष्ठ उशिजामनुव्रतमग्निः 
\n\tस्वमनु व्रतं ||<\/span><\/p>\n

\n\tविश्र्वश्रुष्टिः सखीयते रयिरिव श्रवस्यते |<\/span><\/p>\n

\n\tअदब्धो होता निषददिळस्पदे परिवीत इळस्पदे ||<\/span><\/p>\n

\n\tThis reference describes the movement which has occupied
\nthe morning; the growth of Agni as master of Tapas fulfilling the
\ndesires (anandamaya ishita) by self-effectivity of the Tapas; taking
\nup all the inspirations based upon the Ananda and becoming no
\nlonger a mechanist of doubtful results but an entire friend. The last
\nline suggests the result intended for the movement, the full estab-
\nlishment of complete manifested Tapas in the revelatory Vijnana
\n(ilaspade).\n<\/p>\n

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

\n\tSamadhi\n<\/p>\n

\n\tIn Antardrishta scenes with long continued action, eg two
\nriders passing away from a great building at the meeting of two
\nroads, two others galloping up, carriages driving, etc; occur freely.
\nThere is a vivid & precise sensation of the action & the move-
\nment as well as the vision, less often the sound. But in the vision
\nonly some details are quite clear & precise, although all is intel-
\nligible and more or less visible. Separate stable figures occur, but
\n <\/p>\n

\n


\n716<\/i>  \n<\/p>\n

not with sufficient stability, clear, but not with sufficient body &
\nvividness.\n<\/p>\n

At night on the borders of sleep & waking there were
\nmany perfect rupas, scenes, groups, troops, seen entirely by the manas-drishti, but also with a greater or less clearness by the chak-
\nshu. But none of these were stable or sufficiently prominent before
\nthe eye except for a moment.\n<\/p>\n

Some images are entirely [stable]7<\/sup> but incomplete. All are
\ncrude, but sometimes dense or developed crude. Crude dense &
\ncrude developed also occur as well as their opposites\n<\/p>\n

This restores the antardrishta rupa, after a long period of
\nasiddhi, to its former efficiency. It must go farther and recover the
\nefficiency it had in the jail period of the sadhana & more, but with
\nthe vijnana to understand and interpret its figures.\n<\/p>\n

Perfect images, very fleeting, begin to occur in the jagrad
\nantardrishta.\n<\/p>\n

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

In Swapnasamadhi there has been maintenance of gains with
\nbetter combination of continuous shabda, sparsha, rupa. But the
\nforce of the samadhi was inferior to its force during the last two
\ndays.\n<\/p>\n

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

Kamananda almost suppressed but occasionally active in the
\nafternoon, active in the evening.\n<\/p>\n

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

Dream coloured by present associations, but extremely de-
\ntailed and coherent.\n<\/p>\n

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

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

Morning taken up with work for Review.\n<\/p>\n

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

Utthapana.\n<\/p>\n

Arms, one hour: defect of anima, depression of energy. <\/p>\n

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

\n\t7<\/sup> <\/font>
\nMS <\/font> <\/i>stables<\/font>
\n <\/p>\n

\n

\n\t
\n717<\/i>\n<\/p>\n

Kamananda at first not active except occasionally, with
\nsmarana; afterwards active <\/p>\n

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

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

Kamananda active\n<\/p>\n

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

Rupa & Samadhi very active, but as yet no definite progress,
\nexcept a more free & spontaneous activity of manusha shabda in
\njagrat as well as in swapna.\n<\/p>\n

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

The activity of Rupa is on the whole swifter & more energetic;
\nthe organisation of the elements of Samadhi oscillates\n<\/p>\n

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

Slackness of siddhi throughout the day\n<\/p>\n

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

In the evening Vijnana became more active; but there was a
\nrecrudescence of unfaith in Kriti owing to inefficiency of Tapas– <\/p>\n

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

Dream continues in the same condition–Force of Rupa is
\nstrong in Samadhi.\n<\/p>\n

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

 <\/p>\n

Dec. 4th<\/sup><\/font> <\/p>\n

Vijnana once more active, but not with a full activity.\n<\/p>\n

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

Kamananda discontinued in the later afternoon & evening,
\nresumed this morning.\n<\/p>\n

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

Strong denial of Tapas for a while seems again to be giving
\nway; but there is no radical change in its force of effectivity. <\/p>\n

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

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

1 hour. Defect of Anima; but less depression of energy.\n<\/p>\n

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

The action of the Vijnana is still insufficient in light, force,
\nananda and in regularity.\n<\/p>\n

The faith in the Kriti is not yet really restored.
\n <\/p>\n

\n


\n718<\/i>  \n<\/p>\n

The Affirmations also are clouded and defective\n<\/p>\n

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

Asamata is now only manifest in occasional, separated & more
\nor less subdued touches. Force becomes depressed, but no longer
\nentirely inactive, although it lacks certitude and enthusiasm and
\nregularity of action– <\/p>\n

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

In Swapna Samadhi entire stability & entire perfection of rupa
\nfor the first time manifested. There was also a more prolonged
\ncontinuity of action & shabda.\n<\/p>\n

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

Kamananda recurrent throughout the day, until sleep. Recur-
\nrent also on the morning of the fifth in Samadhi & waking, before
\nrising. This is unprecedented.\n<\/p>\n

 <\/p>\n

 <\/p>\n

\n\tDec 5th<\/sup><\/font> <\/p>\n

Kamananda active.\n<\/p>\n

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

Samata and Shakti passive, but strong.\n<\/p>\n

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

The essence of the negative Samata has not really been shaken
\nby any occurrence or contrariety; the positive is still a little feeble
\nwith regard to
\n<\/font>amangala <\/i>
\nand asatya <\/i>and therefore easily overborne,
\nbut it is there at the bottom and always emerges as soon as the
\nimpact has passed.\n<\/p>\n

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

Faith is arriving at a poise when the intellect neither asserts nor
\ndenies, but simply awaits confirming or refuting result. Meanwhile,
\nnone but convincing confirmation or refutation is accepted as final,
\nsince appearances may always mislead, even when they are strong
\nand firm in actual incidence. They may show only an immediate
\ntendency, or at most the immediate and not the final destiny.\n<\/p>\n

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

What has now to be determined is the power of the Tapas-siddhi– It is now a question whether faith is necessary for its complete action. In an instance just given, the movements of a fly
\n <\/p>\n

\n

 
\n719<\/i><\/p>\n

hé<\/font>bé<\/font>té<\/font> and its escape from two spiders on each side of it, faith
\nat first made all the difference, but afterwards concentrated energy
\nwith an unresolved intellect was sufficient to produce the exact
\nmovements willed & their exact result.\n<\/p>\n

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

In other cases, it is evident that the lower Tapas is only one
\nforce among others, through which a higher direction works. The
\nstruggle now is to exchange the lower Tapas for the higher direc-
\ntion..\n<\/p>\n

Kamananda recurrent and often continuous throughout the
\nday. <\/p>\n

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

\n\t
\nSwapna-Samadhi<\/i>\n<\/p>\n

Lipi at first coherent in small phrases, afterwards great bulk
\nwith entire uncoherence, from which towards the end some attempt
\nat emergence of order proceeded. <\/p>\n

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

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

Positive Samata is steadily advancing, though mechanical
\ntouches of depression of a purely physical order still continue..\n<\/p>\n

Preference in Tapas is still accompanied by vague reactions in
\nthe outward nervous consciousness of the physical body, but these
\nare merely a survival of the old habit. There is a great mass of true
\nsamata behind in which titiksha, udasinata & nati are fused into a
\ncomplete harmony of shanti.\n<\/p>\n

The perfect Ananda still depends on faith in details founded
\non vijnana & faith in kriti founded on habit of effective Tapas-siddhi. <\/p>\n

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

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

First entirety of lipi, then of telepathy. <\/p>\n

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

\n\t
\nSwapna-Samadhi<\/i>\n<\/p>\n

Continued growth of perfectly stable rupa, but this does not
\nyet hold its field entirely. The rest is in a state of struggle to advance.\n<\/p>\n

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

Utthapana–one hour–defective anima..
\n <\/p>\n

\n


\n720<\/i>   <\/p>\n

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

Vijnana <\/p>\n

This morning it appeared that the combination of Tapas &
\ntrikaldrishti has made great progress; it is not yet perfect in all
\ndetails or in decisive trikaldrishti but the telepathic parts are well-
\ncombined. This achievement is as yet typical only, but the type is
\nsurer & more equable than it has been in the past. There is also a
\nmovement towards its generalisation. <\/p>\n

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

There is a forward movement towards entirety in lipi and
\nin telepathic trikaldrishti. In the former the defect is insufficient
\nvividness and a stability not yet perfectly assured. In the latter
\ninsufficiency of material and too haphazard a selection. <\/p>\n

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

The eagerness of tapas and the desire of rapidity are being en- tirely suppressed in order that they may not interfere with effectivity
\nof tapas and effectuation of rapidity. <\/p>\n

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

Lipi <\/p>\n

1. It is the intelligent aishwarya that is being established. <\/p>\n

2. It is the entirety of the lipi (that is to say, the siddhi repre-
\nsented by the appearance of this entire phrase sufficiently stable in
\nthe akasha or sadhara). <\/p>\n

3. It is the intensity of the entirety (that is, the long stability
\nand the combination of many phrases not yet established).<\/p>\n

 <\/p>\n

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

Defective Anima almost stereotyped. At the beginning & end
\noppression of energy. <\/p>\n

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

Kamananda continues, but is constantly besieged & ob- structed, especially when walking. The siddhi of it recently es-
\ntablished is not yet permanent. It is once more partly subject to
\nAsana & Smarana, & even so obstructed and often oppressed. <\/p>\n

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

Swapnasamadhi. <\/p>\n

Extremely successful. Activity of form, scene, word. Stable
\ncontinuity of action in perfect stability of scene was fixed into the<\/p>\n

\n


\n721<\/i> <\/p>\n

\nchittakasha and securely possessed by the eye which did not for a moment lose
\nthe rupa, and this not in one case, but two or three. The continuity was long &
\nperfect. <\/p>\n

\n=<\/p>\n

\n\tKamananda recurrent, but much obstructed. In the afternoon it was continuous
\n\tfor a time with intensity. <\/p>\n

\n=<\/p>\n

\n\tThe organised vijnana interrupted for some days past showed signs of
\n\trecovery. Truncated vijnana is always active. <\/p>\n

\nLipi grows in spontaneous frequency of entirety.<\/p>\n

\nJagrat rupa other than chitra is only occasionally active. <\/p>\n

\n=<\/p>\n

 <\/p>\n

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

\nVijnana <\/p>\n

\nAishwarya Vashita acted successfully on seven movements of birds & insects in a
\nminute or two with only slight resistance. The Aishwarya from above was
\neffective; it is accompanied by a movement of effort contradicting the
\nIshwarabhava, but this tends to fall away. <\/p>\n

\nIn other instances afterwards (children, fourfooted ani- mals) the effect was
\nincomplete, compelling only a partial move- ment in the sense suggested, or came
\nonly after a long denial. But in all cases there was either whole or half or
\nthree quarters success. In other cases the resistance showed itself only in
\npartial divagations. Only in one case was the final movement contrary, & there
\nthe Will was not persisted in. In another the object came back after a short
\nabsence & executed the required movement. <\/p>\n

\nThe Power is not yet perfect, but it shows a great advance on its past
\neffectuality. It is at the degree 50\u00ba \u00ad 60\u00ba & is now almost habitual. But it
\ndoes not yet apply with equal force to Sharira & Kriti. There it only produces
\neffect in details, in movements, & after long pressure in broad & final results.
\nBut there is no mastery over the object, only a more or less successful
\npressure. Adverse result is still frequent. <\/p>\n

\n=<\/p>\n

\n\tLipi is recovering its former occasional intensity of action.<\/p>\n

\n=  <\/p>\n

\n

\n


\n722<\/i><\/p>\n

\nIn Aishwarya it now happens frequently that even the set in- tention of the
\nobject is often changed, a new thought or impulse being suggested which fulfils
\nthe required movement. This siddhi is not yet complete. As a rule a set
\nintention in the object especially if an adult man, is too strong for the
\nVashita. <\/p>\n

\nIshita occasionally acts with great effectiveness. <\/p>\n

\n=<\/p>\n

\n\tAll the morning the general efficacy of Tapas has maintained itself, but
\n\tagainst a greater resistance. It has fallen back from 60\u00ba to 50\u00ba. <\/p>\n

\nIn only one instance the final result was repeatedly baulked, even though it was
\nseveral times on the point of comple- tion. In others partial effect. In most
\ncomplete. <\/p>\n

\nIshita is manifesting the same efficiency as Aishwarya-Vashita. <\/p>\n

\n=<\/p>\n

\n\tKamananda mostly obstructed in the morning & early af- ternoon, became again
\n\tactive, spontaneous and independent of smarana. <\/p>\n

\nIt was afterwards again oppressed, but continued to be recur- rent– <\/p>\n

\n=<\/p>\n

\n\tThere was an attempt at a general attack on the health, but it did not
\n\tmaterialise except slightly at one minor point, throwing back a siddhi that
\n\thad almost been attained. <\/p>\n

\n=<\/p>\n

\n\tThe Ananda of atmospheric cold is more & more confirmed. <\/p>\n

\n=<\/p>\n

\n\tAn attack of events was made on the samata & shakti but failed to depress
\n\tthem. Calm & Tapas continued. Only faith was slightly & externally touched. <\/p>\n

\n=<\/p>\n

\n\tThe organisation of Vijnana has been resumed, in Script & Reference
\n\tespecially. <\/p>\n

\nThere is some difficulty in establishing the pure inevitability of the Vangmaya. <\/p>\n

\nThe basis of vijnanamaya progression is now definite.  <\/p>\n

\n

\n


\n723<\/i> <\/p>\n

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

\nEz. [Ezekiel] 34. 17. . 31 <\/p>\n

\n=<\/p>\n

\nLipi. <\/p>\n

\n1. Judge (in vijnana) <\/p>\n

\n2. Startling effectivities. <\/p>\n

\n3. Sleeping lioness (Durga-Kali). <\/p>\n

\n=<\/p>\n

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

\n1 And they took him and brought him unto Areopagus, saying "May we know what
\nthis new doctrine, whereof thou speakest, is. For thou bringest certain strange
\nthings to our ears; we would know therefore what these things mean.["] <\/p>\n

\n2 Ezra V. 1 \u00ad 2<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nArms. 21<\/sup>\/2<\/sub>
\nhours.<\/span> (Yesterday 11<\/sup>\/4<\/sub>
\nhour)<\/span> <\/p>\n

\nAt first exactly as during the last few days, strong defect of anima with
\noccasional oppression of energy. But as soon as the body refused to yield to the
\nAsiddhi, the old Siddhi manifested itself. The utthapana could have been
\ncontinued for the full three hours. <\/p>\n

\nIt is evident therefore that the siddhi here also is safe, asiddhi factitious,
\nexcept in so far as it is a defect of anima and of sraddha of the body in its
\nown progress. <\/p>\n

\n=<\/p>\n

\n\tTapas was less effective than yesterday. <\/p>\n

\nStrong isolated effect of Kriti in the vicinity. <\/p>\n

\n=<\/p>\n

\n\tIt is now definitely established that samata and shakti cannot be
\n\toverthrown. Even faith in Kriti suffers only from uncertainty, not from
\n\tactual breach. It is still limited in its scope. <\/p>\n

\n=<\/p>\n

\n\tThe organisation of vijnana is proceeding almost of itself, but it occupies
\n\tthe gross of the attention. For attention is still necessary, not for its
\n\taction of a kind, but for its perfect and organised & continuous action.  <\/p>\n

\n

\n


\n724<\/i><\/p>\n

\nAs soon as this necessity ceases, the whole of the attention will be
\nconcentrated on Karma & Sharira. Already this is being prepared. <\/p>\n

\nThere is a certain promise of greater rapidity in the siddhi. <\/p>\n

\n=<\/p>\n

\nPhysical Ananda makes progress. Kamananda (as indicated first by a reference)
\nbecame strong & spontaneous in the evening & so continued with a slight break
\ntill sleep. <\/p>\n

\nTivra inflicted on another subtle body was communicated to this physical body in
\nthe waking state. This usual[ly] happens only in Samadhi. <\/p>\n

\nSubjective Ananda is now ready to possess the physical prana. <\/p>\n

\n=<\/p>\n

\nDream coherent, but chiefly a combination of old familiar thoughts, once
\ncustomary, now forgotten. <\/p>\n

\nStable rupa & continuous action, shabda etc now common in swapna-samadhi; but
\nnot usually with a firm hold on the Akasha.– <\/p>\n

 <\/p>\n

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


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

\nRapid effectivity of Aishwarya-Vashita increases in frequency. <\/p>\n

\nThe full effectivity now depends on rapidity & on the removal of the resistance
\noffered by previous intention, will, tem- perament or nervous & physical
\ntendency. <\/p>\n

\nWhen this is accomplished, Aishwarya & Ishita will be com- pletely siddha. <\/p>\n

\n=<\/p>\n

\n\tProof continually comes of ultimate effectiveness of tapas, even when at
\n\tfirst it seems to have failed. <\/p>\n

\nAlso of justice of telepathic perception, even when immediate outward
\ncircumstances seem to contradict it. <\/p>\n

\n=<\/p>\n

\n\tDecisive trikaldrishti is acquiring brihat & even rightness of circumstance,
\n\tbut there is still an absence of well-combined ritam.<\/p>\n

\n=  <\/p>\n

\n

\n


\n725<\/i> <\/p>\n

\nPredictions for today were put down in yesterday’s script– <\/p>\n

\n1. a great advance in lipi <\/p>\n

\n2. a great advance in telepathy <\/p>\n

\n3. some advance in decisive trikaldrishti <\/p>\n

\n4. some advance in effectuality of tapas. <\/p>\n

\n5. some advance in rupasamadhi. <\/p>\n

2.
\n3. 4. are already being fulfilled. <\/p>\n

\n=<\/p>\n

\nUtthapana <\/p>\n

\nArms. 2 hours 42 minutes–(interrupted at end by having to bathe). Defect of
\nanima slight, except in reaction of stiffness when bringing down the arms.
\nOppression slight, occasional & ineffective. Defect of anima in back diminished.<\/p>\n


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

\nMovements of pain & discomfort formerly acute are now giving Ananda.<\/p>\n

\n=<\/p>\n


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

\nLipi is becoming more vividly legible & intelligible. Formerly its stability was
\nlimited to phrases of four or five words & usually existed only in separate
\nwords, now it is extending itself to short sentences.<\/p>\n


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

\nAll rupa siddhi is shown to be safe. The perfect forms are trying to become
\nstable before the direct regard. <\/p>\n

\nDeveloped & dense forms formerly only visible at night (in lamplight) now begin
\nto appear by daylight. These, when a little loose and vague in material are
\nfairly stable. <\/p>\n

\nIn antardrishta developed & crude forms (objects), stable, have begun to be more
\nfrequent, but they are far from being perfect. Long, continued action of a
\nperfectly stable figure (horse & man) is preserved.<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nArms, vertical, sitting, 1 hr 18 minutes. This makes a total of 4 hours &
\nrestores suddenly the siddhi of the 23d<\/sup> & 24th<\/sup>
\nNovember<\/span> after
\na decline of exactly a fortnight. <\/p>\n

\n

\n


\n726<\/i><\/p>\n

\nPhysical weariness is being replaced by pranic unwillingness. This was manifest
\nin the last half hour.<\/p>\n

\n=<\/p>\n


\nKamananda<\/i> <\/p>\n

\nVery intense at times and tending to be continuous in its intensity.<\/p>\n


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

\nAll five predictions of yesterday’s script have now been fulfilled. In addition
\ntwo others. <\/p>\n

\n6. Utthapana and Arogya will continue to be pressed. <\/p>\n

\n7. Kamananda will gain continually and not go back. <\/p>\n

\nLipi <\/p>\n

\n1. The perfection of the lipi. <\/p>\n

\n2. The intensity of the delight. <\/p>\n

\n3. The liberty of the body. <\/p>\n

\nThese, it seems, are three of the siddhis that are now to be evolved. <\/p>\n

\n4. The intellectuality resists the ideality for a space. <\/p>\n

\n5. It is longing to be justified in the ideality.<\/p>\n

\n=<\/p>\n


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

\nIn vangmaya the vak suddenly attained to the entirety of the pure inevitable
\nform & recovered intensity of force, light & ananda. <\/p>\n

\n=<\/p>\n

\nLipi repeated its gains in antardrishta. <\/p>\n

\n=<\/p>\n

\nDream less troubled by personal association, but not perfectly organised. <\/p>\n

\n=<\/p>\n

\nVaidyuta Ananda has begun, but needs smarana and does not yet hold the body. <\/p>\n

 <\/p>\n

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


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

\nThe Samata (positive) is being frequently tried by the old move- ments that used
\nto disturb it. Momentary physical disturbance still comes, but is held by the
\nChit-Tapas & immediately rectified.  <\/p>\n

\n

\n


\n727<\/i> <\/p>\n

\nIt is allowed to recur in order that the displeasure of the phys- ical being may
\nbe turned into the pleasure of a contact forcibly endured.<\/p>\n

\n=<\/p>\n


\nBrahman<\/i> <\/p>\n

\nThe Jnanam Brahma is now as strong as the Sarvam was previously & all beings are
\nseen as personalities of that Brahman. <\/p>\n

\nAnandam & Anantam are held a little back in order that there may be a full sense
\nof weakness (defect) and depression, grief etc as movements of Anantam &
\nAnandam–self-constraining movements. This cannot be felt when there is too
\nstrong a sense of the Purna & Vaisva, for then the minor & constrained movement
\nis overpowered by the major & free movement. <\/p>\n

\nWhen the Ananda of this lesser movement is entirely grasped by the sensation,
\nthen the full Anandamaya Purusha in all things can be fixed finally in the
\ndarshana. <\/p>\n

\n=<\/p>\n

\nKamananda yesterday was at a very high level of intensity; there has been this
\nmorning an attempt to take advantage of the principle of recoil to interrupt it.
\nBut it continues with the same intensity. <\/p>\n

\n=<\/p>\n

\nIt is now equally capable of continuous intensity while walk- ing, but not
\nequally habituated to it.<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\n31<\/sup>\/4<\/sub>
\nhours,<\/span> walking. Great stiffness as
\nresult of yesterday; occa- sionally violent oppression, at other times heavy
\npressure of defect of anima. At end, last half hour, acute pain in the
\nshoulder-muscles. <\/p>\n

\n=<\/p>\n

\n\tIt is now clear that laghima & mahima are sufficiently devel- oped to
\n\tmaintain secondary utthapana of any part of the body, for any time, if
\n\tallowed by the defect of anima. The latter is stronger in some parts of the
\n\tbody, weaker in others. Hence the variations of the power of utthapana.
\n\tMahima & laghima are not yet strong enough for tertiary utthapana, ie utth.
\n\tof the whole body raised from the earth.  <\/p>\n

\n

\n


\n728<\/i><\/p>\n


\nAnanda<\/i> <\/p>\n

\nThe acute continued pain in the muscles recurring & some- times almost
\nconstantly for nearly half an hour came as ananda to the psychic prana and to
\nthe physical as pain in which it took & felt pleasure. To a part of the physical
\nprana it was pure ananda. <\/p>\n

\nThe liberty of the body in ananda is therefore assured, even already gained and
\nhas only to be applied uniformly. <\/p>\n

\nUnexpected pain usually used to surprise the body with the negation of ananda;
\nnow even unexpected pain comes as ananda, though to a less degree than watched
\nor anticipated pain.<\/p>\n

 <\/p>\n

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

\nLiberty of the body is assured in ananda, waits only for the removal of defect
\nof anima in utthapana, but is still to be won in arogya & saundarya. <\/p>\n

\nIt is noticeable that defect of anima in the back & legs obeyed the prohibition
\nof the Tapas and that the after reaction is being reduced. <\/p>\n

\nThe sense of exhaustion after effort is being expelled from the physical
\nconsciousness.<\/p>\n

\n=<\/p>\n


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

\nDuring utthapana a great & large activity of vijnanamaya thought harmonising all
\noppositions, explaining all appearances, justifying all forces, illuminating the
\ntruth of all suggestions. This movement has farther fortified the positive
\nsamata against all sorts of attacks and is preparing the enthusiastic faith.<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\n21<\/sup>\/4<\/sub>
\nhours after meals making all together 51<\/sup>\/2<\/sub>
\nhours.<\/span> The pranic unwillingness
\nmuch reduced since yesterday; in the body only an effort, in the left arm[,] the
\nusual offender, at pain quickly reduced to mere stiffness. The utthapana could
\nhave been continued in- definitely.. Defect of anima is rapidly ceasing to be an
\neffective obstacle.<\/p>\n

\n=  <\/p>\n

\n

\n


\n729<\/i><\/p>\n


\nAnanda<\/i> <\/p>\n

\nContinued ahaituka tivrananda with smarana, but overriding & independent of
\nphysical will, continued even in samadhi.<\/p>\n

\n=<\/p>\n


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

\nLipi in swapna-samadhi coherent in short sentences and in deep samadhi read
\ncoherently for three lines together. <\/p>\n

\nFrequent stable rupa with fixed scene & long-continued move- ment & action.
\nCrude in light samadhi, but not in deep samadhi. <\/p>\n

\nPerceptive & vangmaya thought perfect & in possession in continued profound
\nsamadhi coherent, organised, long-continued, perfectly vijnanamaya, regardless
\nof mental sushupti. <\/p>\n

\nRupa in jagrat active in the crude<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nAnother 35 minutes at night, making the 6 hours <\/p>\n

\n=<\/p>\n

\n\tPrediction in Script for today was of advance throughout the Vijnana as well
\n\tas in Ananda, Arogya & Utthapana. <\/p>\n

\nIn utthapana amply fulfilled; in Ananda steady advance of Ka- mananda, rapid of
\nRaudra, consolidated of Tivra. Strong Vaidyuta sahaituka but spontaneous,
\nsuddenly began; ahaituka is there, im- perceptibly increasing, as also Ahaituka
\nVishaya. The advance in Arogya is more doubtful except that the Tapas is more
\nable to work in the body & repel the attacks of Roga from outside. <\/p>\n

\nIn the Vijnana there is a general advance especially in Brihat of telepathy, in
\nSamadhi, in Lipi & in thought. <\/p>\n

\nOn the other hand brihat Trikaldrishti resisted & Aishwarya has suspended part
\nof its advance. <\/p>\n

 <\/p>\n

\nDec 11th<\/sup><\/font> <\/p>\n

\nAttack of Asiddhi by means of obscuration.– <\/p>\n

\n=<\/p>\n

\n\tThe Script predicts. <\/p>\n

\n1. Recovery of full Tapassiddhi<\/p>\n

\n2. Activity of Vijnana.  <\/p>\n

\n

\n


\n730<\/i><\/p>\n

\n3. Progress to fulfilment of Trikaldrishti. <\/p>\n

\n4. Growth of Rupa & Samadhi <\/p>\n

\n5. Growth of Power of Arogya <\/p>\n

\n6. Growth of the consolidated Ananda objective & subjec- tive<\/p>\n

\n7. Growth of utthapana <\/p>\n

\n8. Weak beginnings of Saundarya. <\/p>\n

\n=<\/p>\n

\n\tUtthapana <\/p>\n

\n2 hours 52 minutes–interrupted. Defect of Anima felt. Some fatigue in the
\nmuscles. Greater reaction than yesterday. Afterwards 10 minutes more. <\/p>\n

\n=<\/p>\n

\n\tAnanda. <\/p>\n

\nMovements connected with Asamata are now almost entirely turned into ananda of
\nthe tamoguna. <\/p>\n

\nRaudra was felt in pain of great acuteness and continuity, of the nature of
\nagony, but not entirely overpowering. It remains to be seen whether actual agony
\ncan be so converted without farther relapses– <\/p>\n

\nKamananda more & more normal in walking. Today it is more frequently recurrent
\nthan continuous, but intense when it manifests. <\/p>\n

\n=<\/p>\n

\n\tLipi is now beginning to manifest double sentences in two lines, both in
\n\tbahirdarshi & antardarshi.– <\/p>\n

\n=<\/p>\n

\n\tJagrat rupa after being held back since its last movement is now manifesting
\n\tdense & developed forms with a persistent but shifting stability. The
\n\tattempt of perfect forms to stabilise themselves is not yet successful. <\/p>\n

\n=<\/p>\n

\n\tIn Samadhi more coherent lipi sometimes in two lines; stable rupa. <\/p>\n

\n=<\/p>\n

\n\tTapas siddhi is recovering itself, but is still hampered by a consolidated
\n\tresistance.<\/p>\n

\n=<\/p>\n

\n

\n


\n731<\/i> <\/p>\n

\nIt is now restored to its full former activity. <\/p>\n

\n=<\/p>\n

\n\tAt the same time telepathy and decisive trikaldrishti have resumed their
\n\tprogress, but the excessive stress endures.. <\/p>\n

\n=<\/p>\n

\n\tThe subjective parts of the programme are therefore being fulfilled. <\/p>\n

\n=<\/p>\n

\n\tUtthapana has grown only in the fact that after so immense a deployment of
\n\tforce, the reaction has not been sufficient to break the 3 hours minimum. <\/p>\n

\n=<\/p>\n

\n\tAnanda is undoubtedly growing in tivra & raudra. In the rest, the growth is
\n\tstill doubtful. <\/p>\n

\n=<\/p>\n

\n\tPower of Arogya grows generally, but is not yet manifest in the removal of
\n\tremnants– <\/p>\n

\n=<\/p>\n

\n\tNothing new is noticeable in Saundarya <\/p>\n

\n=<\/p>\n

\n\tIn Samadhi there is now fluent reading of successive lines of more or less
\n\tcoherent lipi. <\/p>\n

\n=<\/p>\n

\n\tIn Rupa, jagrat bahirdarshi stable dense rupa begins to fix itself.– <\/p>\n

\n=<\/p>\n

\n\tPowerful consolidation of the Kali-bhava.– <\/p>\n

 <\/p>\n

\nDec 12th<\/sup><\/font> <\/p>\n

\nPredictions of yesterday’s script.– <\/p>\n

\n1. Ananda of all kinds, Utthapana, Arogya will continue to progress. <\/p>\n

\n2. The pressure on Saundarya to manifest will increase. <\/p>\n

\n3. The general organisation of the Vijnana will proceed in a movement of
\nunprecedented rapidity<\/p>\n

\n=  <\/p>\n

\n

\n


\n732<\/i><\/p>\n


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

\nArms–walking 3 hours. Defect [of] Anima, but ineffective against established
\nsiddhi.–However, it persists in order to prevent improvement of siddhi. <\/p>\n

\nThe three hours limit has triumphantly survived a doubling of the utthapana in
\ntime extension. <\/p>\n

\nThis is the fourth day of the three hours exercise, the second after the six
\nhours realisation. <\/p>\n

\n=<\/p>\n

\nExtraordinary perfection of vijnanamaya thought, perfect satyam in knowledge of
\nforce; less effective attempt to extend entire satyam in knowledge to telepathy
\n& trikaldrishti. <\/p>\n

\n=<\/p>\n

\nRupa develops a little more stability in the dense. <\/p>\n

\n=<\/p>\n

\nThe chief siddhi of the morning is the entire confirmation of the Kali bhava &
\nentire possession of the world in subjective unity by the Jiva-Prakriti. <\/p>\n

\n=<\/p>\n

\nRaudra Ananda, yesterday & today, is constantly developing and possessing more
\nfirmly all reactions of pain & discomfort. <\/p>\n

\nSubjectively, also, amangala is increasingly ananda. <\/p>\n

\nPremananda intense & active, applying itself to all things & persons.–<\/p>\n

 <\/p>\n

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

\n1 Firmly <\/p>\n

\n2 Daily effectuality <\/p>\n

\n3 Tapas-siddhi. <\/p>\n

\n=<\/p>\n

\n\tSamadhi-Rupa. <\/p>\n

\nLipi in three lines in chitra. <\/p>\n

\nSwapna-Samadhi maintained in status, but no fresh progress, nor is
\nlong-continued action with firm hold on akasha repeated.– <\/p>\n

\n=<\/p>\n

\n\tSahaituka Vaidyutananda is becoming frequent & in its train ahaituka
\n\tvaidyuta.–  <\/p>\n

\n

\n


\n733<\/i> <\/p>\n

\nAhaituka raudra is reappearing with a greater generality– <\/p>\n

\nAhaituka vishaya comes usually combined with the others. <\/p>\n

\nCombinations of raudra & tivra together or with vishaya and vaidyuta are
\nfrequent. Many of these movements are still obscure. <\/p>\n

\n=<\/p>\n

\n\tIn the general unity of the Bhava vaira & prema have sud- denly become
\n\tharmonised & united. Formerly when they were not opposed, they stood side by
\n\tside without mixing. <\/p>\n

\n=<\/p>\n

\n\tA certain degree of burning (when the finger is pressed on the lighted
\n\tcigar) becomes too poignant for the nerves; but this is a degree of heat
\n\tmuch higher than formerly. Continuous burning of this kind can now, below
\n\tthat point, be both borne & enjoyed. The degree is constantly & swiftly
\n\trising. <\/p>\n

\n=<\/p>\n

\n\tHeat of the sun after a time becomes discomfort, not owing to the degree of
\n\touter heat, but to the oppression due to the reaction of heat in the body.
\n\tThis has not yet been overcome. The first touch of very cold water
\n\tfluctuates between ananda & discomfort. Continued it is only ananda.– <\/p>\n

\nThe organisation of telepathy, trikaldrishti & Tapas siddhi in a block has now
\nbegun. Isolated trikaldrishti is often entirely perfect and independent of
\ntelepathy– contrary that is to say to immediate force & intention & yet true in
\nfulfilment. This siddhi is rapidly growing. <\/p>\n

\n=<\/p>\n

\n\tThe rapidity is indeed very great in all Vijnana except rupa- Samadhi. It is
\n\talready "unprecedented". <\/p>\n

\nThe Sharira continues to progress in all its parts, except Saun- darya, but not
\nso decisively in Arogya & Utthapana as in Ananda, nor so decisively in Kamananda
\nas in others, nor so decisively in Ahaituka as in Sahaituka. <\/p>\n

\n=<\/p>\n

\n\tAuthority of script & lipi, thought & vangmaya is growing in force, greatly
\n\tin the two first, immensely in the others.<\/p>\n

\n=  <\/p>\n

\n

\n


\n734<\/i><\/p>\n

\nKamananda is now entirely independent of asana & essentially of smarana for its
\nrecurrence or continuance. It is attempting an entire & spontaneous continuity &
\na greater level of intensity. <\/p>\n

\n=<\/p>\n

\n\tThe organisation of telepathy, trikaldrishti & tapas siddhi in one block has
\n\tnow definitely begun. <\/p>\n

\n=<\/p>\n

\n\tUtthapana of back & loins, 3 minutes. Shakti defective.– <\/p>\n

\n=<\/p>\n

\n\tCopious play of sthapatya & chitra rupa, with beginnings of the tendency to
\n\tmanifest forms everywhere. <\/p>\n

\nAkasha Rupa is attempting a general organisation of its move- ments, but does
\nnot yet progress victoriously <\/p>\n

 <\/p>\n

\nDec 13–<\/font> <\/p>\n

\nUtthapana of legs, medial position, 20 minutes. Laghima im- proved, defect of
\nmahima, strong defect of anima. <\/p>\n

\n=<\/p>\n

\n\tScript yesterday predicted for the day beginnings of the un- precedented
\n\trapidity in rupa-samadhi and telepathy-trikaldrishti- tapas siddhi; as well
\n\tas farther developments of arogyashakti, utthapana & ananda. <\/p>\n

\nThe beginning was felt in T3<\/sup>
\n[telepathy-trikaldrishti-tapas<\/span>
\nsiddhi]; but not in rupa-samadhi, as there was only progress in details in
\nsamadhi & a tendency in rupa. <\/p>\n

\nUtthapana & Ananda began fresh developments. Arogyashakti was strong enough to
\nnegate the attempt at a fresh general attack on the body, to bear exposure at
\nnight to cold air from both windows without reaction of fever, cold etc, to
\nexpel partially symptoms of one remnant-disease and to compel some progress in
\nassimilation which has yet to be confirmed. <\/p>\n

\n=<\/p>\n

\n\tFor today is predicted– <\/p>\n

\n1. Continuation of the same rapidity in vijnana, in subjective base of Karma
\n(Krishna-Kali) & in Brahmadarshana. <\/p>\n

\n2. Beginnings of a greater rapidity in Sharira.<\/p>\n

\n=  <\/p>\n

\n

\n


\n735<\/i> <\/p>\n

\nThe advance in utthapana seems to indicate that the second prediction will be
\nfulfilled.<\/p>\n

\n=<\/p>\n


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

\nChitra lipi in several lines is now established, only the words after they have
\nbeen read, tend to change rapidly.<\/p>\n

\n=<\/p>\n


\nVani<\/i> <\/p>\n

\nTruth of all sorts of Vani is established.<\/p>\n


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

\nThese vanis represent the mental voices of the Deva & princi- pally the
\noperation of fusion between the Indrabhava which is still independent and the
\nAgni-Vayu-Aryaman bhava (Rudra-Vishnu) which is predominant.<\/p>\n


\nKarma–Tapas<\/i> <\/p>\n

\nIn Kriti the forces of opposition still prevail and have some notable successes. <\/p>\n

\nIn Tapas the forces of resistance that prevent full Aishwarya & the
\nestablishment of the 60 degrees power, maintaining constantly the survival of
\nthe 30\u00ba, 40\u00ba & 50\u00ba, with the 60\u00ba as an occasional movement, still hold the
\nfield, though with greater effort than before.<\/p>\n

\n=<\/p>\n


\nKrishna Kali<\/i> <\/p>\n

\nThe Krishna Kali consciousness is beginning to realise itself. It is indeed
\nrealised in the Saguna Brahman, but not in the Ishwara (Lilamaya). <\/p>\n

\nThe fusion of Indra into the Agni -Vayu -Aryaman (con- taining already Mitra
\n-Varuna -Surya -Bhaga -Aswins -Brihaspati – Twashtri -Maruts -Ribhus) seems to
\nhave been effected. <\/p>\n

\nThe female energies have already been resumed in the Maha- kali bhava. <\/p>\n

\nOnly shadows now remain of the separate bhavas, shadows that are about to be
\nabsorbed.  <\/p>\n

\n

\n


\n736<\/i><\/p>\n


\nUtthapana<\/i> <\/p>\n

\n2 hrs 40 m. Obstinate defect of anima consolidated in stiffness of
\nshoulder-muscles. In the rest of the body, dull though always repeated.<\/p>\n

\n=<\/p>\n


\nKrishna Kali<\/i> <\/p>\n

\nKrishna Kali consciousness of the Iswara mould is now mani- festing.<\/p>\n


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

\nSwift, sudden & complete organised tapas-siddhi in immediate kriti (event last
\nnight, justifying yesterday’s prediction of beginning of rapidity). If the same
\ncan be effected habitually in distant kriti, then the visvaiswarya will be
\naccomplished.<\/p>\n

\n=<\/p>\n


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

\nThe turning of Rupa, begun last night, to organise its vari- ous separated &
\nconflicting tendencies of the past into one mass movement is today more
\npronounced. These tendencies are <\/p>\n

\n1) to manifest form always out of an initial blur of material <\/p>\n

\n2) to manifest forms of all kind of material <\/p>\n

\n3) to manifest clear, crude form not stable. <\/p>\n

\n4) to manifest stable crude, not clear <\/p>\n

\n5) to manifest stable dense, not quite complete. <\/p>\n

\n6) to manifest developed out of dense <\/p>\n

\n7) to manifest unstable perfect forms <\/p>\n

\n8) to stabilise perfect forms, not always complete. <\/p>\n

\n9) to manifest variety of human forms, animals, landscapes, groups, scenes etc.<\/p>\n


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

\nSubjective Kamananda is beginning to remanifest & generalise itself.<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nArms (sitting), half an hour.–  <\/p>\n

\n

\n


\n737<\/i><\/p>\n


\nVijnana–<\/i> <\/p>\n

\nFrequent sukshma gandha during the day.<\/p>\n

\n=<\/p>\n


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

\n1. first Liege foresee Antwerp <\/p>\n

\n2. M. Ephor Colossus <\/p>\n

\n3. हठ हठा <\/p>\n

\n4. thorough military charge (change?) <\/p>\n

\n5. lose not the entire faith <\/p>\n

\n6. satya<\/p>\n

\n7. doubt is the refuge of the denial. <\/p>\n

\n8. two (2d<\/sup>
\nch.<\/span> or two days) <\/p>\n

\n9. fix third. (chatusthaya) <\/p>\n

\nThe two line lipi is being fixed in chitra, akasha & antardarshi. <\/p>\n

\n=<\/p>\n

\n\tAll parts of the Vijnana are now being prepared for practicality & combined
\n\tto that end. This includes sukshma shabda (manushi vak) which is becoming
\n\tmore coherent. It is also being applied to the lokas. <\/p>\n

\n=<\/p>\n

\n\tKrishna is fixed in the self, but varies between swapada & mentality. <\/p>\n

 <\/p>\n

\nDec 14–<\/font> <\/p>\n

\nPredictions of Script– <\/p>\n

\n(1) Great stride forward in T3<\/sup>; considerable strengthening of
\nRupa-samadhi. <\/p>\n

\n(2) Continuation of the greater rapidity in Sharira. <\/p>\n

\n=<\/p>\n

\n\tIn the morning fresh attack on Kriti, combined from all sides of the
\n\timmediate action. <\/p>\n

\n=<\/p>\n

\n\tTapas siddhi in environment shows a growing force in spite of resistance.  <\/p>\n

\n=<\/p>\n

\n

\n


\n738<\/i><\/p>\n

\nLipi is acquiring fixity in chitra– <\/p>\n

\n=<\/p>\n

\nKamananda has triumphantly overcome its ordeal. <\/p>\n

\n=<\/p>\n

\nSatyam of telepathy is complete; it must become ritam. Trikaldrishti must
\nmanifest brihat satyam, & also tapas– <\/p>\n

\n=<\/p>\n

\nStrong activity of luminous thought & telepathy combined with entire satyam. <\/p>\n

 <\/p>\n

\nLipi. 1. Light of telepathy <\/p>\n

\nEffectuality of trikaldrishti. <\/p>\n

\nThere is a struggle between static perception of event & dy- namic perception of
\nevent (passive & active Chit). The latter which alters the event predestined by
\nthe ensemble of forces by a per- sonal intervention (ie of higher forces) is
\nbecoming rapidly stronger & brings with [it] increasing satyam of trikaldrishti
\n& increasing satyam of tapas-siddhi. The active Chit is either effectual trikal-
\ndrishti or effective will on the supramental plane (lower vijnana); but in
\nhigher Vijnana, they are twin actions and in Sachchidananda are inseparable &
\nindiscernible. <\/p>\n

\nThey are now moving upwards towards the higher vijnana and therefore approaching
\neach other more & more. <\/p>\n

\n=<\/p>\n

\nKamananda is now continuous for a long period. But its hold is not yet confirmed
\nin the body–  It is not yet entirely natu- ralised. <\/p>\n

\n=<\/p>\n

\nTapas-siddhi grows in force.<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nArms–1 hour 55 minutes. Interrupted. Some depression of energy in the body. <\/p>\n

\nLegs–30 minutes. Mahima increased, but still very defi- cient, laghima not
\nsufficient to take its place, strong positive defect of anima from the beginning
\nowing to reaction of stiffness in the leg  <\/p>\n

\n

\n


\n739<\/i> <\/p>\n

\nmuscles. Throughout a violent struggle; but the laghima increased to the end.<\/p>\n

\n=<\/p>\n


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

\nManushi Vak–coherent conversation . . short sentences re- garding things of the
\nmoment in Europe . . of this world, not the other lokas.<\/p>\n


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

\nRupa still attempts to stabilise perfect forms, but increases in general force
\nwithout getting definite results.<\/p>\n

\n=<\/p>\n


\nAnanda<\/i> <\/p>\n

\nThe continuity of Kamananda continues; there is also a sort of subdued or
\ndiffused intensity. This sometimes gives place to a great or even the beginnings
\nof a massed intensity. The Ananda since meal-time has only been partially
\ndiscontinued by force of interruption in sleep. <\/p>\n

\nEven if interrupted by sleep or other cause, it should re- sume automatically on
\nwaking and not have to be brought back by will or by lapse of time. <\/p>\n

\nIt is to this siddhi that it is moving. But the continuity is still too
\ndependent on Asana.<\/p>\n


\nKrishnabhava & Darshana<\/i> <\/p>\n

\nKrishnabhava is often obscure in the mentality, although fixed. Ishwaradarshan
\n(Anandamaya) is combated by the men- tal formation of the jnanam Brahma and the
\nperception of the udvigna Anandabhava. This disappears only by the recovery of
\nChidghanananda–<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nBack & loins, 8 minutes, maintained with immense difficulty owing to defect both
\nof laghima & mahima; both were withheld except in infinitesimal quantity; just
\nsufficient to prevent the effort from collapsing.<\/p>\n

\n=  <\/p>\n

\n

\n


\n740<\/i><\/p>\n

\nAnanda– <\/p>\n

\nKamananda is more constant today than it has been before. It has been maintained
\nwith only a few intermissions from 1 to 6.30 minus an hour of sleep & samadhi,
\nwhen it was recurrent & ceased to be continuous. This is a true continuity, & no
\nlonger a continuous recurrence. <\/p>\n

\nSubjective Kamananda also continues to increase its hold and generality. <\/p>\n

\nThe Ananda was continued till sleep 1.30–always recurrent & spontaneous, and
\neven in a subdued form continuous. Discontinued for sleep or any other cause, it
\nrevived at once when the cause was removed. This happened also in the morning at
\n5 on waking, for the first time, as usually it takes some time in the morning
\nfor it to revive. <\/p>\n

\n=<\/p>\n

\nGreat abundance of rupa etc in swapna-samadhi–everything but the firm hold of
\nthe experiences of Samadhi on the chitta- kasha. <\/p>\n

\n=<\/p>\n

\nTapas, telepathy, etc continue to grow. <\/p>\n

 <\/p>\n

\nDec 15.<\/font><\/p>\n


\nUtthapana<\/i> <\/p>\n

\nRight leg, horizontal, crooked, lying on side, 1 hour. For the first 45 minutes
\ndefect of anima only occasional and quite ineffec- tive; easy utthapana. During
\nthe last quarter of hour acute attack compelling momentary desistence. It was
\novercome in the end but not entirely. This is an unprecedented success, as this
\nform was formerly the most difficult & could not be maintained for more than 20
\nminutes. The improvement is quite sudden, comes after a long discontinuance and
\nshows, <\/p>\n

\n1. That practice is only an excuse for habituating the body to the idea of a
\nchange which in itself could be otherwise effected <\/p>\n

\n2. That siddhis prepare effectively behind the veil. <\/p>\n

\n3. That laghima in the body is already sufficient, if defect of anima could be
\nexpelled,  <\/p>\n

\n

\n


\n741<\/i> <\/p>\n

\n4. That defect of anima is artificially maintained & ought long ago to have
\ndisappeared <\/p>\n

\n=<\/p>\n

\nArogyashakti is standing stronger & stronger tests. <\/p>\n

\n=<\/p>\n

\nThe rapidity of the advance in Sharira cannot be questioned. It was predicted in
\nthe Script that this rapidity will be rapidly increased. The increase seems
\nalready to have begun. <\/p>\n

\n=<\/p>\n

\nRupa in last night’s samadhi did sometimes hold the akasha and complete its
\nmovement perfectly. Swapnasamadhi is now near- ing the point when it can be
\nperfectly organised. Jagrat is still subject to the general obstacle.<\/p>\n


\nDarshana<\/i> <\/p>\n

\nIshwaradarshana is established in inanimate things; with re- gard to persons it
\ncomes and is taken away and forcibly withheld <\/p>\n

\n=<\/p>\n

\nToday, however, by the stronger perception of the Anandamaya as lord of all
\naction & not only of all bhoga, it is becoming firmer with regard to persons.<\/p>\n

\n=<\/p>\n


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

\nT3<\/sup>
\nthis<\/span> morning has made a great
\nadvance and is approaching fullness of satyam, although as yet in type
\nfrequently realised, not in general fashion <\/p>\n

\nScript on the 12th<\/sup>
\nfixed<\/span> five days as the period of
\nincubation for T3<\/sup>, after which it will be ready to undertake
\nperfection. This is especially for the Tapas siddhi, telepathy & trikaldrishti
\npreceding it. The same period is fixed for the removal of the obstacle in
\nRupa-Samadhi.<\/p>\n

\n=<\/p>\n


\nDarshana<\/i> <\/p>\n

\nIt is the mentality in the object that, as usual, presents the chief obstacle to
\nthe Ishwaradarshana & divides the man from his real Self. This is now being
\ncorrected by the mind being seen  <\/p>\n

\n

\n


\n742<\/i><\/p>\n

as
\nan activity formulated & directed in himself by the universal Ishwara. <\/p>\n

\n=<\/p>\n

\nTo this is now being added the same relation of mind to the transcendent Ishwara
\nin the individual. <\/p>\n

\n=<\/p>\n

\nAll that has now to be done is to confirm thoroughly the Krishnabhava &
\nIshwaradarshana against surprise & interruption, as is being done with the
\nalready established Kalibhava.<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nArms. 21<\/sup>\/2<\/sub>
\nhours.<\/span> Strong defect of anima with
\nusual oppression & occasional depression of the energy; twice there was
\ndeflection for relief to the horizontal position. <\/p>\n

\nAction of the limbs now begins to be left to the Pranashakti. This means, when
\neffected, generalisation of primary utthapana and intensity in the body of
\ntertiary dasya.<\/p>\n

\n=<\/p>\n


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

\nRupa in jagrat is now to be based on the realisation that all is there except a
\ngeneralised clear stability. Nothing has to be entirely accepted except what is
\nat once clear & stable. Such figures now occur more frequently; but the general
\nobstacle still remains.<\/p>\n


\nAnanda<\/i> <\/p>\n

\nKamananda continues, really continuous, but in its en- tirely sensible
\nmanifestation constantly recurrent. It is yet of too insufficient a force,
\nexcept in seated asana, to enforce smarana in spite of absorption of attention
\nelsewhere. The Ananda has more mass than formerly & begins to take some hold of
\nthe body.<\/p>\n

\n=<\/p>\n


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

\nUnstable figures tend to be more clear & vivid and are some- times admirable in
\ntheir own mode.<\/p>\n

\n=<\/p>\n


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

\nThere will be a new movement of the siddhi from today aiming  <\/p>\n

\n

\n


\n743<\/i> <\/p>\n

at
\nthe preparation of perfection in Vijnana and Sharira. <\/p>\n

\n=<\/p>\n

\nVijnana<\/p>\n


\nSwapna-samadhi<\/i> <\/p>\n

\nVarious indications of the
\n<\/font>sati–<\/i>but isolated. <\/p>\n

\n1. Sweet tea drunk with aswada <\/p>\n

\n2. Tivra in samadhi. <\/p>\n

\n3. Conversation, brief but coherent. <\/p>\n

\n4. Three or four lines of lipi coherently read <\/p>\n

\n5. Admirably vivid phrase lipi– <\/p>\n

\nAntardrishta jagrat less active & fruitful, but though it does not advance, it
\nhas not really fallen back.<\/p>\n

\n=<\/p>\n


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

\nThree line lipi, confirmed in Akasha and on background as well as in chitra, in
\nswapna as well as in jagrat, has now to be given a firmer stability & then
\nextended to page lipi and other extensions of the perfect writing<\/p>\n

\n=<\/p>\n


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

\nThere is now a certain amount of confidence in vijnanamaya vak when it expresses
\ntrikaldrishti. There must be entire confi- dence in vijnanamaya vak,
\nthought-perception, lipi, rupa, samadhi- experience, vani, all instruments of
\nthe vijnana; but first there must be an accurate interpretation of everything
\nthat presents itself to the mind. For that accuracy mind itself must cease to
\njudge even in the slightest degree. It is vijnana that must perceive, represent,
\ninterpret, judge–the revelation, the inspiration, the intuition, the
\ndiscrimination.<\/p>\n

\n=<\/p>\n


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

\nKaushalya of the lipi is beginning to organise itself (different colours,
\njyotirmaya lipi, vividness, stability).<\/p>\n

\n=<\/p>\n


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

\nIt is necessary to give oneself up passively to the Power that governs. All will
\nshape itself rapidly & inevitably.<\/p>\n

\n=  <\/p>\n

\n

\n


\n744<\/i><\/p>\n


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

\n1. It is today ideality begins its definite victory. <\/p>\n

\n2. Tomorrow the intelligence quite submits (fulfilled 16th
\nDec.)<\/span> <\/p>\n

\n3. it is difficult <\/p>\n

\nin the neighbourhood of intelligence <\/p>\n

\nfor subjectivity to be free from intelligence * <\/p>\n

\n4. the intelligence is a very bad judge <\/p>\n

\nespecially the logical intellect.* <\/p>\n

\n5. first ideality in all parts of itself <\/p>\n

\n* Examples of the two lined & three lined lipi<\/p>\n

\n=<\/p>\n


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

\nOverstress will now easily be got rid of. <\/p>\n

\n=<\/p>\n

\nThere is a check apparently in Arogya and Utthapana, not in the growth of the
\nShakti, but in its successful manifestation. Ananda is overcoming the check. The
\nother two will also overcome it.<\/p>\n

\n=<\/p>\n


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

\nRupa begins to manifest a more effective force of formation, but it is still
\nupon the old lines of gradual development.<\/p>\n

\n=<\/p>\n


\nAnanda<\/i> <\/p>\n

\nRaudra ahaituka manifests only occasionally, but with increas- ing intensity. <\/p>\n

\nKamananda continues its development, but hampered by the old sanskara of
\nasmarana.<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nUtthapana failed in the legs. There is a strong return of physical depression of
\nenergy, less powerful than before, but still effective. It prevents result; it
\ndoes not prevent action. <\/p>\n

\n=<\/p>\n

\n\tUtthapana of arms sitting, half an hour. Strong depression of energy and
\n\tphysical unwillingness.  <\/p>\n

\n=<\/p>\n

\n

\n


\n745<\/i><\/p>\n


\nSiddhi<\/i> <\/p>\n

\nIn the vijnana also there was an apparent slackening of the siddhi, such as has
\nalways been noticeable in periods of transition.. As usual unfaith assailed the
\nmind, but had not the same effect as formerly. Nevertheless, faith in kriti is
\nstill easily depressed; it does not disappear, but is rendered doubtful &
\novercrowed by its contradiction. <\/p>\n

\n=<\/p>\n

\nFaith & Ishwarabhava are still the weak points in the two accomplished
\nchatusthayas, and prevent the fulfilment of their full fruition. <\/p>\n

\nThe accomplishment of the Ishwaradarshana will greatly facilitate the perfection
\nof the Ishwarabhava. <\/p>\n

\nThat again will facilitate the fulfilment of the three unaccom- plished
\nchatusthayas.<\/p>\n

\n=<\/p>\n


\nDream<\/i> <\/p>\n

\nDream still fluctuates between freedom from present associa- tion & an entire
\nthough thinly enforced subjection to it. <\/p>\n

 <\/p>\n

\nDec 16. <\/font><\/p>\n

\nEntire confirmation of the Krishnabhava and the personal re- lation
\n(madhura-dasya). At the same time the Ishwaradarshana becomes more powerful in
\nthe world.<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nLegs. 14 minutes. Defect of anima still insistent, but laghima more mahat than
\nbefore. <\/p>\n

\n=<\/p>\n

\nVijnana<\/p>\n


\nT3<\/sup><\/i> <\/p>\n

\nTelepathy & perceptive (telepathic) trikaldrishti seem to be fairly ready for
\nperfection (ritam) but effective trikaldrishti lingers for want of tapas-siddhi.<\/p>\n

\n=  <\/p>\n

\n

\n


\n746<\/i><\/p>\n

\nEffective trikaldrishti (telepathic) is now taking its place in this fulfilment
\nalong with the rest. Only tapas-siddhi lingers behind. <\/p>\n

\n=<\/p>\n

\nThe greater force of tapassiddhi is confirmed but at 50\u00ba. 60\u00ba and above
\nmanifest, but without hold on things. <\/p>\n

\n=<\/p>\n

\nIn spite of all resistance it is true that in T3<\/sup>
\nthere<\/span> is an ever increasing
\nrapidity of growth. <\/p>\n

\n=<\/p>\n

\nThe Ishwara has taken up the satyam of the telepathy- trikaldrishti-tapassiddhi. <\/p>\n

\n=<\/p>\n

\nA sudden, puissant & compelling rapidity of effect is manifest- ing itself in
\nthe effective trikaldrishti which is supported by decisive trikaldrishti & the
\nWill of the Master.– <\/p>\n

\nAt the same time the Rudra in the Ishwara is manifesting. The gigantic
\nimaginations of Alipur are being confirmed by the Vani & Script, and the War in
\nEurope is given as an imperfect type. But the mind, though overpowered is not
\nyet entirely willing to believe.<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\n2 hours. The old system of laghima supported by a pranic mahima working
\npartially through the muscles, with reaction, strain & defect of anima, still
\npersists. It must be replaced by a laghima containing pure mahima in itself and
\nproducing no strain on the body which in its turn must get rid of the purely
\nhabitual reaction of defect of anima. <\/p>\n

\n=<\/p>\n

\n\tGreat activity of the jnana under the new conditions preparing a
\n\tcomprehensive Tapas & trikaldrishti on the basis of the Krishnabhava and
\n\tIshwarabhava. <\/p>\n

\n=<\/p>\n

\n\tRupa has developed clear stability, but with insufficient force and with no
\n\tvariety of forms.  <\/p>\n

\n=<\/p>\n

\n

\n


\n747<\/i><\/p>\n


\nSiddhi<\/i> <\/p>\n

\nA strong attack on faith & samata which for the moment
\nreintroduced touches of partially effective
\n<\/font>ashanti.<\/i> <\/p>\n

\n=<\/p>\n

\nScript– <\/p>\n

\n1. In spite of all this disturbance faith in the entire rapidity will be rapidly
\nestablished; for the Tapas-siddhi is on the point of manifesting. <\/p>\n

\n2. Today, rapidity of Rupa-samadhi will be confirmed. <\/p>\n

\n=<\/p>\n

\n3. Ananda, Arogya, Utthapana will emerge again from the ap- parent denial of
\nrapidity from today to tomorrow. Always Ananda first. <\/p>\n

\n=<\/p>\n

\n2. has been already partially fulfilled. <\/p>\n

\n3. has been fulfilled by a sudden development of Tivra & raudra.. <\/p>\n

\n=<\/p>\n

\n4. The period for the physical siddhi begins from today and extends to the end
\nof the month. <\/p>\n

\n5. Karmachatusthaya in its subjective parts will be perfectly established in the
\nsame period. In its objective parts it will begin to emerge during the
\nfortnight.<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nLeft leg horizontal ten minutes. In the left leg as in the left arm defect of
\nanima is much stronger than in the right.<\/p>\n

\n=<\/p>\n


\nAnanda–<\/i> <\/p>\n

\nGreat development of tivra; at double point, persistent, con- tinuous in
\nrecurrence, ahaituka, entirely spontaneous, frequently recurrent. In the rest of
\nthe body it is beginning to assume that
\ncharacter, while it responds acutely to
\n<\/font>sukshma hetu.<\/i> <\/p>\n

\nRaudra is less long continued, but still has acquired some con- tinuity, entire
\nspontaneity and great intensity. It grows rapidly in force of continuity<\/p>\n

\n=  <\/p>\n

\n

\n


\n748<\/i><\/p>\n

On
\nthe other hand, Ananda, interrupted, sank for a time to its lowest or subdued
\npoint of continuity. <\/p>\n

\n=<\/p>\n

\nIntense ahaituka vaidyuta has also swiftly established itself. It is already
\ncapable of continuity. <\/p>\n

\n=<\/p>\n

\nKamananda is again intense & [continuous].8<\/sup> <\/p>\n

\n=<\/p>\n

\nThe five Anandas are preparing to join hands. Ahaituka Vishaya is manifest but
\nin conjunction with the others.<\/p>\n

\n=<\/p>\n


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

\nSwapnasamadhi is preparing generality of vijnana in all its movements and
\nexperiences. <\/p>\n

\n=<\/p>\n

\nClearness, stability, variety are beginning to manifest in rupa on a
\nbackground.. The figures are necessarily crude.<\/p>\n

\n=<\/p>\n


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

\nThe subjective Anandas are also preparing for a brihat univer-
\nsality and <\/font>
\nsajatyam<\/i>, especially Prema, Kama, Chidghana in the final vision of the
\nuniversal Anandamaya Ishwara, which has suddenly manifested & accomplished the
\nBrahmachatusthaya.<\/p>\n

\n=<\/p>\n


\nFaith<\/i> <\/p>\n

\nFaith in the entire rapidity of the Vijnana & Ananda is restored & fixed. It is
\nnot yet extended to the whole Sharira Chatusthaya or to the objective parts of
\nthe Karma Chatusthaya–<\/p>\n

\n=<\/p>\n


\nDream<\/i> <\/p>\n

\nA number of dreams more clearly remembered, all of the same character, coherence
\nnot quite perfect, present association less egoistic, but not quite expunged.<\/p>\n

\n=<\/p>\n

\n\tKamananda strong & continuous or constantly recurrent dur- ing the evening.<\/p>\n

 <\/p>\n

\n8<\/sup> <\/font>
\nMS <\/font> <\/i>continuity<\/font>
\n <\/p>\n

\n

\n


\n749<\/i> <\/p>\n

\nDec 17<\/font> <\/p>\n

\nVijnana <\/p>\n

\nThe 60\u00ba Tapas-siddhi is becoming more & more frequent & can sometimes be applied
\nwith great continuity & to a succession of cases. <\/p>\n

\n=<\/p>\n

\nTelepathy now definitely exceeds the possible limits of sense, inference etc;
\nthe trikaldrishti also deals fearlessly with results beyond the immediate
\nassemblage of active forces; but as the man- agement of the unseen &
\nuninferrable is difficult for the mind, it throws in an element of wrong
\ninference & suggestion which leaves the substantial truth of the results
\nuntouched, but distorts slightly the incidence of fact & the arrangement of
\ndetails, the ritam. <\/p>\n

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

\nMuch of the anritam comes by the attempt
\nof mind to
\n<\/font>make <\/i>a formation from the elements of the satyam that it receives
\ninstead of allowing the truth of ritam to manifest itself. That which forms is
\nnot mind, but vijnana. <\/p>\n

\n=<\/p>\n

\nThe attempt of the Sadhana now is to arrive at the ritam, being already sure of
\nthe satyam, but for this to be accomplished, mind must become entirely passive. <\/p>\n

\n=<\/p>\n

\nT3<\/sup> is now ready to undertake perfection, except for the greater
\ndeformation of satyam in Tapassiddhi & effective trikaldrishti which has to be
\ncorrected<\/p>\n

\n=<\/p>\n


\nUtthapana<\/i> <\/p>\n

\nLegs, medial position. No mahattwa in laghima, 15 minutes only, the last two
\nwith great difficulty. <\/p>\n

\n=<\/p>\n

\n\tAnanda <\/p>\n

\nAhaituka Vishaya distinct from the rest, strong & intense,
\nmassive (<\/font>pajas<\/i>) has manifested. This completes the ensemble of the
\nfive physical Anandas.<\/p>\n

\n=  <\/p>\n

\n

\n


\n750<\/i><\/p>\n


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

\nThe important movements today are in<\/p>\n

\n\n\n
\n

\n       Strong<\/p>\n<\/td>\n

 <\/td>\n\n

\n1. Ananda <\/p>\n

\n2. Rupasamadhi of all kinds <\/p>\n

\n3 T3<\/sup><\/p>\n<\/td>\n<\/tr>\n<\/table>\n\n\n
\n

\nLess strong  <\/p>\n<\/td>\n

 <\/td>\n\n

\n4 Sharira generally <\/p>\n

\n5 Karma<\/p>\n<\/td>\n<\/tr>\n<\/table><\/div>\n

\n=<\/p>\n

\nThe movement henceforth will not be absent from any of the unaccomplished
\nchatusthayas or unaccomplished parts of cha- tusthayas. <\/p>\n

\n=<\/p>\n

\nVijnana is now in a sense accomplished, but its organisation, intensity &
\neffectuality are still imperfect. <\/p>\n

\n=<\/p>\n

\nAnanda is accomplished, but has to be organised. <\/p>\n

\n=<\/p>\n

\nKrishnaKali is accomplished, but has yet to be entirely fulfilled in the
\nintended harmony & effectuality. <\/p>\n

\n=<\/p>\n

\nVijnana<\/p>\n


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

\nInstances of 70\u00ba are now manifesting themselves, in brief con- tinuity or
\nsuccession. <\/p>\n

\n=<\/p>\n

\nThe T3<\/sup> is beginning to be organised. 60\u00ba & 70\u00ba are becoming common.
\nAt the same time the invariable insistence on immediate result is being
\nrenounced by the tapasic forces which are trying to put themselves in harmony
\nwith the will of the Ishwara. At the same time there is no mere shama or inert
\npassivity. <\/p>\n

\nA continuous succession of effectivities both in the same object & action & in
\ndifferent objects & actions is now common. 80\u00ba must now manifest <\/p>\n

\n=<\/p>\n

\nUtthapana <\/p>\n

\nArms–one hour. The utthapana could have been continued,<\/p>\n

\n


\n751<\/i> <\/p>\n

but the method is about to be altered. In a sense there will be a recoil to prepare a better siddhi. <\/p>\n

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

Vijnana<\/p>\n


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

The movement in Rupasamadhi continues, but not with suf- ficient rapidity. Nevertheless a constant variety of all forms is showing itself in the crude, though without right stability, yet with an increasing clearness & vividness. <\/p>\n

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

The various crude forms in the Akasha are now beginning to manifest either an initial or even a preparatory stability.<\/p>\n

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


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

Lipi is being organised for utility, applying itself at the right point or even physical spot to indicate what the mind could not know & the T2<\/sup> [telepathy-trikaldrishti] was at fault in supplying.<\/p>\n

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


\nVishaya<\/i> <\/p>\n

Sukshma gandha seems to have established itself, as it recurs daily, though sometimes oftener, sometimes once or twice only, in various odours which are strong, distinct and sufficiently sta- ble. Only a little obscurity in the sukshmendriya remains to be corrected. <\/p>\n

Sparsha & sravana come with difficulty or only in the few habitual touches. <\/p>\n

Rasa only sadhara and seldom. <\/p>\n

Darshana very little & in a few habitual forms. <\/p>\n

 <\/p>\n

Samadhi<\/p>\n


\nSwapna-S. & Sushupta<\/i> <\/p>\n

Enormous advance. Perfect vangmaya thought almost entirely continuous for the whole hour of samadhi, only ceasing at will, or very occasionally when the tamasic nidra became very heavy; but for the most part it triumphed over both sushupti and tamasic nidra. <\/p>\n

Perceptive thought was also active, but less victorious, because less intense in its vijnanamaya force and prakasha.  <\/p>\n

\n

\n


\n752<\/i><\/p>\n

The Anandas received the freedom of the swapna-samadhi, kama especially being intense and constantly recurrent; tivra, rau- dra, vishaya, vaidyuta all occurred in their full intensity, the first two recurrently. <\/p>\n

Lipi was consecutive though not always coherent & in more than one line; but too fugitive to be retained, although even when instantaneous, the mind was swift enough to read. <\/p>\n

The printed page presented itself clearly, but was too fugitive to be legible. <\/p>\n

Trailokya drishti recommenced with Patala and with shadowy pomps of past or future events upon earth, crowds, kings, generals, tribunals.<\/p>\n

 <\/p>\n

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

Activity of rupa in jagrat. Fixed shadowy landscapes, a rock by the sea, figures by water at night etc. The separate images were crude & for the most part fugitive. <\/p>\n

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

Organisation of samadhi and rapidity of development have begun in earnest. The various activities are now combined. Organi- sation of lipi and of consecutive coherent experience & stable rupa are the sole elements of perfection wanting. These occur only rarely.<\/p>\n

 <\/p>\n

\n\t
\nProphetic Rupa<\/i> <\/p>\n

Prophetic Sadhara Rupa is manifesting–eg A crow in the op- posite terrace mistaken for a pigeon. It was explained as a sign that a pigeon would alight & move about there today; but as during all these months this has never been seen, not much credit was given to the indication. In the afternoon, however, two pigeons alighted in the terrace & for a long time sat & made love there. <\/p>\n

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

Tapas-siddhi <\/p>\n

75\u00ba & 80\u00ba are manifesting together, establishing the type of a swifter consecutive Tapas-effectiveness <\/p>\n

They have now to be made frequent and normal in all fields. <\/p>\n

The prediction that 80\u00ba would now manifest, is fulfilled.<\/p>\n

\n\t=  <\/p>\n

\n

\n


\n753<\/i> <\/p>\n

In vijnana only the element of stable & clear jagrat rupa (Akasha) is still in a backward condition; Vishaya is manifesting. Sadhara rasa is becoming more frequent. Vishaya also is in a sense obstructed, but not seriously. It is only its range of variety & fullness that is not yet manifested. <\/p>\n

The distinction made between the two is not yet quite under- stood. Its reason will be made clearer soon.<\/p>\n

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


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

Fresh proofs of effective Karma through subjectivity in sur- roundings; formerly C.S & R2<\/sup> [Richard and Madame Richard], now difficulties in the house righted.<\/p>\n

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


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

In Sharira (except Ananda) the surface movement has been today contrary rather than helpful. There are one or two weak signs in Saundarya. Arogya is attacked ineffectively, Utthapana almost suspended.<\/p>\n

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


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

The obstacle in crude Akash rupa is disappearing; in the rest it is still valid against stability. <\/p>\n

Chitra is showing an extraordinary perfection, sthapatya preparing to follow suit. It has already acquired it in certain relief figures. <\/p>\n

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

In the evening tertiary initial stability of dense, developed & primary initial of perfect. None of these effects are yet strong.<\/p>\n

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


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

Rich and frequent lipi, more & more legible & more frequently coherent, sometimes in masses or pages of which parts or phrases were legible. <\/p>\n

Brief conversation. <\/p>\n

Long stable continuous action complete or else complete with moments of eclipse. Scenes, groups, streams of figures. Mostly chhayamaya  <\/p>\n

\n

\n


\n754<\/i><\/p>\n

Frequent stable rupa, but stable only during sushupti of mind or its most swapnamaya swapna; disappearance when mind be- came jagrat in samadhi. This is now the one positive defect in swapna-samadhi. <\/p>\n

Combinations of vishayas,–taste, hearing, touch, sight. Taste became strong & intense. Scent alone is absent. <\/p>\n

It is noticeable that taste survived into jagrat with a physical effect on the palate and was frequently repeated & varied. In the rasa sparsha predominates.<\/p>\n

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

\n\tSharira attacked, ananda in its continuity, utthapana in
\n<\/font>sati<\/i>, Arogya in its shakti & details. <\/p>\n

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

 <\/p>\n

\n\tDec 18–<\/font> <\/p>\n

Taste is emerging into frequency, but is still ordinarily obscure and ill-formed in jagrat. Sravana showed a slight sign of recovery. Sparsha is intense & more frequently active, but only in habitual touches. <\/p>\n

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

The attack on Sharira has failed, though at the end it slightly clouded the immediate strength & faith,–owing to apparent non- fulfilment of Script satya. <\/p>\n

Cold & cough, in spite of a violent & persistent effort, failed to materialise; fever could not even touch the system. The fragments of roga are being more & more reduced to simulacra, although they can still put out points of momentary intensity. <\/p>\n

Non-assimilation is at once constantly active & constantly receding.<\/p>\n

Kamachakra is attempting to develop force but as yet without success. <\/p>\n

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

Utthapana is quiescent; saundarya except in the hair not defi- nitely progressive. <\/p>\n

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

Utthapana <\/p>\n

Arms, one hour. Depression of energy at its height. Laghima,  <\/p>\n

\n

\n


\n755<\/i> <\/p>\n

mahima, anima all inefficient hardly offering any opposition to the Asiddhi.– <\/p>\n

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

During this hour all the other siddhis were equally oppressed, except at the beginning when Vishaya & Kama attempted a fresh progress.<\/p>\n

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


\nT3<\/sup><\/i> <\/p>\n

Tapas-siddhi has now a great force, although its ritam is not yet effected. 80\u00ba, 70\u00ba & 60\u00ba are becoming more and more frequent. <\/p>\n

Ishita is increasing in activity & effectivity. <\/p>\n

Telepathy & telepathic trikaldrishti are constantly increasing their hold on the brihat satyam. Effective trikaldrishti is also in- creasing in mass & frequency<\/p>\n

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


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

Great richness and perfection of sthapatya. It is inferior to Chitra only in perfection of details, eg features of the human face. But this defect it is beginning to remedy.<\/p>\n

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


\nVishaya \u00ad sukshma.<\/i> <\/p>\n

Taste is now developing greater body and distinctness. <\/p>\n

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

Kamananda is still oppressed in its continuity. Ahaituka Vishaya is acquiring continuity. <\/p>\n

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

The attack on the Siddhi continued. Kamananda though for a moment it made a considerable progress was overpowered for the rest of the day. The other Anandas advanced, but piecemeal. <\/p>\n

Raudra developed continuity and a greater intensity. <\/p>\n

Tivra grew only a little and locally. <\/p>\n

Vishaya acquired continuity and a greater distinctness in Ahaituka. <\/p>\n

Vaidyuta became freer & more spontaneous. <\/p>\n

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

Utthapana was entirely arrested.<\/p>\n

\n\t=  <\/p>\n

\n

\n


\n756<\/i><\/p>\n

Arogya-shakti persists against attack & seems to have made one considerable progress. <\/p>\n

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

T3
\ncontinued<\/span> its rapid development and was the one siddhi that did not suffer from the attack <\/p>\n

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

Rupa in jagrat went on developing but with considerable dif- ficulty. Clear stability appears now in crude forms of all kinds, but is not yet their normal state. Dense, developed & perfect forms are manifesting, but with no great realisation in stability. The ob- stacle is not yet removed, though it can no longer entirely prevent progress. <\/p>\n

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

Gandha, rasa, sparsha are now active though not yet entirely free from obstruction–especially in the rasa. But they have not yet advanced beyond their old limits. <\/p>\n

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

Samata was attacked through the old inequality with regard to siddhi asiddhi. In this respect it broke down. In the evening the Ananda of battle & temporary failure were imposed, but have not entirely prevailed. <\/p>\n

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

Faith in the rapidity has been somewhat shaken. Sharira-siddhi is no longer seen as a near event.<\/p>\n

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


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

Maintenance of activity in lipi. Stable rupa with an entire hold on the akash long seen & resummoned after eclipse–part of a great city in the moonlit night, then only a particular house & its surroundings. <\/p>\n

Perfect vijnanamaya perceptive thought with the mind su- shupta <\/p>\n

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

 <\/p>\n

\n\tDec. 19.<\/font><\/p>\n


\nUtthapana<\/i> <\/p>\n

Legs. 15 minutes. Defect of anima, mahima insufficient.  <\/p>\n

\n

\n


\n757<\/i><\/p>\n


\nDarshana<\/i> <\/p>\n

Anandam Jnanam Anantam Sarvam Brahma is now perfectly established everywhere. The object is no longer seen as other than That. The Anandam also carries with it the Nirguna Guni, the Impersonal Personality. But the sense of the Ishwara is still capable of drawing back into the super-conscious and being felt in the Brahman as its result rather than in itself. Definitely, it is now known & seen that the Ishwara is that from which the Brahman is born. Existence is the form of the Existent, Brahman is the mould of Parabrahman, & Parabrahman is Para Purusha. Purusha is the last word of the knowledge. <\/p>\n

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

Vijnana<\/p>\n


\nT3<\/sup><\/i> <\/p>\n

T3<\/sup> continues to develop. 80\u00ba, 70\u00ba, 60\u00ba are active, but also 50\u00ba & even less, because the subjectivity of things & beings still resists. This is typified in two instances, one because of a rajasic obstacle, hunger, the other because of a tamasic, the ananda of repose. The first gave way after a long time. The second still resists… It has given way after a long time, almost double the other & by extraneous circumstance.9<\/sup> <\/p>\n

80\u00ba now sometimes act with great force & compelling instan- taneity. <\/p>\n

Telepathy, trikaldrishti are still much more developed than tapas-siddhi. Decisive trikaldrishti has progressed greatly.<\/p>\n

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


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

It is to be noted that Utthapana & Arogyashakti are taking longer to emerge from the denial of rapidity than was predicted on Dec 16th<\/sup> or than appeared to be predicted,–for the sense of the words “from today to tomorrow” was even then felt to be uncertain. <\/p>\n

The 18th<\/sup>
\ngiven<\/span> by trikaldrishti & script has been a day of beginnings of perfection for T3<\/sup>, as predicted; in other respects, as often happens, it was a day of attack & denial. A date fixed is <\/p>\n

 <\/p>\n

\n\t9<\/sup> <\/font>
\n\tThis sentence was added at a later time.
\nEd.<\/font><\/i>  <\/p>\n

\n

\n


\n758<\/i><\/p>\n

almost always the object of attack by the opposing forces, so as to prevent the conquest of Time. This conquest of Time is now one of the main objectives of the siddhi. <\/p>\n

Script predictions for yesterday were. <\/p>\n

(1) Removal of obstacle to clear stability in akasha rupa, not complete, but effective. Fulfilled in type for crude & to a less extent for dense-developed at night. <\/p>\n

(2) Rapid growth of T3<\/sup>. (fulfilled). <\/p>\n

(3) Rapid growth of Samadhi (fulfilled in swapna; begun in sukshmavishaya jagrat.) <\/p>\n

(4) Karma. (fulfilled) <\/p>\n

(5) Sharira <\/p>\n

(a) growth of Ananda in all its forms (doubtful with regard to Kama, true of all other physical Anandas & of subjective Ananda in general) <\/p>\n

(b) Restoration of utthapana (not yet fulfilled except in bhava underneath Asiddhi). <\/p>\n

(c) Growth of Arogyashakti (fulfilled) <\/p>\n

(d) Increasing pressure on Saundarya to manifest (ful- filled). <\/p>\n

On the whole, with the exception of 5b<\/sup>, there was fulfilment always just sufficient, if not always generous. This, on a day of attack, shows a considerable advance.<\/p>\n

 <\/p>\n

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

Kamananda is recovering itself with the promise of a greater pervasion of the system. <\/p>\n

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

Subjective Ananda aided by jnana is attempting to throw out the reversion to rajasic stress & reaction of Asamata. It appears, however, that this cannot be entirely done till Rudra-Vishnu is ready. <\/p>\n

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

Krishna in his fullness is only seen in individuals where there is some kind of beauty, charm, youth, childhood etc. To remedy this defect it is necessary to perfect the chidghana and shuddha anandas.<\/p>\n

\n\t=  <\/p>\n

\n

\n


\n759<\/i><\/p>\n


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

Promise of rupa perfection increases. Spontaneous images of perfect crude and perfect dense, developed & lifelike, the for- mer with stability are beginning to break out from behind the
\n\t
\ntiraskarani.<\/i><\/p>\n


\nUtthapana<\/i> <\/p>\n

Arms, one hour. <\/p>\n

There is no longer an attempt to maintain the utthapana by separate mahima. The two principles are now to enforce
\n<\/font>mahat-<\/i> laghima
\n<\/i><\/font>and to eliminate defect of anima. <\/p>\n

The utthapana-shakti in the arms is restored, but not yet suffi- cient. It failed for a while at the end of the hour & faltered at other times.<\/p>\n

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


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

Vijna[na]maya thought now embraces telepathy and a part of trikaldrishti, in the satyam not yet except initially in the ritam.<\/p>\n

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


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

In jagrat a great advance in rupa; especially dense & developed for the first time appeared with a firm stability & hold on the akasha. But the crude also greatly improved in clearness, stability & body. <\/p>\n

In swapna samadhi the general stability of rupa constantly increases and lipi is constant.<\/p>\n

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


\nUtthapana<\/i> <\/p>\n

Left leg horizontal. 20 minutes. defect of anima. strong mahima-laghima. The utthapana might have been maintained ten minutes longer. <\/p>\n

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

Script Predictions for the day. <\/p>\n

1. Increasing rapidity in rupa-samadhi (fulfilled) <\/p>\n

2. T3<\/sup> (fulfilled) <\/p>\n

3. Ananda moves towards perfect spontaneity & force.  <\/p>\n

\n

\n


\n760<\/i><\/p>\n

4. Arogya-shakti farther confirms itself. <\/p>\n

5. Utthapana progresses on the new lines <\/p>\n

6. Saundarya farther pressure. <\/p>\n

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

Script <\/p>\n

Sahitya must be resumed and proceed normally, but not with great force until rapidity in Kriti has begun. <\/p>\n

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

Tapasic interest has almost been excluded from the system; it must be entirely eliminated and replaced by force divine. <\/p>\n

The Ishwarabhava has again to be manifested, this time with- out resuscitation of Tapasic force. <\/p>\n

The Ishwarabhava is again manifesting, but not yet with entire force. Ishwarabhava, Sharira, Kriti are now the three fields of the Shakti; for the rest is fulfilling itself. These three are closely con- nected. Their full manifestation forms the last stage of the sadhana. The rest is pure siddhi. <\/p>\n

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

Tertiary dasya in the mind is the condition of the last stage of sadhana. The sense of personal responsibility must be entirely renounced. <\/p>\n

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

Since Vijnana is now assured, the Shakti must concentrate more upon Sharira and Kriti, Sharira as a condition of Karma generally. Immediate Kriti is hardly dependent on Sharira, rather on Vijnana. It is Sahitya & Kama that depend upon Sharira. On Kriti, then, there must lie for some time the principal stress.<\/p>\n

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


\nKrishna-Kali<\/i> <\/p>\n

Anandamaya Krishnadarshana is now extending itself to all objects & beings independent of form, guna etc. <\/p>\n

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

The bhava of Mahalakshmi has taken its place in the Devi Bhava. The Kali Bhava has toned down its force in order to assim- ilate Mahaluxmi. <\/p>\n

\n\t= <\/p>\n

\n

\n


\n761<\/i> <\/p>\n

The Ishwara in the system is still preparing his bhava. Balarama-Aniruddha manifested; but Rudra-Vishnu is not yet entirely harmonised. <\/p>\n

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

Vani, long silent, is now again active.<\/p>\n

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


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

1. Responsibility to be banished. <\/p>\n

\n\t2. The brotherhood of the Ishwara (<\/font>bhratra<\/i>) <\/p>\n

\n\t3. Friend (<\/font>sakhya<\/i>) <\/p>\n

4. in reality soulless opposition to the kriti <\/p>\n

5. it is already entirely ready equipment (mentally & nervously perhaps, materially it does not yet command faith). <\/p>\n

6. Tapas . . telos . . tejas shuddhi– <\/p>\n

(The tejas is purified of stress; if the tapas is purified, the shuddhi will be complete). <\/p>\n

7. The effectivity of tapas in the kriti.<\/p>\n

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


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

Rupa at night showed an advance in the crude, clear figures (an arm holding a spear, jyotirmaya, a flag etc) appearing on the wall; others not so clear, but with more body (a human figure, two flags, a four-footed animal,) in the akash. The higher forms were mostly in abeyance except in the fugitive side view.<\/p>\n

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


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

Dream copious; those that were vivid were exact representa- tions of realities, but coherency was not sufficient. Present associa- tion, though not vivid nor compelling, held all the representation <\/p>\n

The interpretation of dream has recommenced. <\/p>\n

The movement in Samadhi towards the é<\/font>veil and idealisation of the profounder states of swapnasamadhi continues.<\/p>\n

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


\nArogya<\/i> <\/p>\n

Arogya Shakti very slowly gets rid of fragments of Roga.  <\/p>\n

\n

\n


\n762<\/i><\/p>\n

\nDec 20–<\/font><\/p>\n


\nUtthapana–<\/i> <\/p>\n

Legs, medial position, 10 minutes, then after [? ] minutes interval 16.– Mahima in laghima defective. Strong external op- pression, which more & more takes the place of gravitation. <\/p>\n

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

Vijnana<\/p>\n


\nT3<\/sup>.<\/i> <\/p>\n

An attempt to force back T3<\/sup>. The opposition long, but finally ineffective. Immediate movements contradicted. One example of 80\u00ba.<\/p>\n

 <\/p>\n


\nUtthapana<\/i> <\/p>\n

Arms. one hour. There is a struggle and alternation between mahat laghima and laghima void of mahima weighed down by defect of anima, needing to be supported by mahima.<\/p>\n

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


\nRupa-Samadhi<\/i> <\/p>\n

A great play for a while of richly various crude2<\/sup>
\n[crude<\/span> crude] rupa, not stable; a little also of dense crude. <\/p>\n

The effort to generalise samadhi in the state of sleep continues. <\/p>\n

Stable rupa & stability of continuous action are entering into jagrat antardrishti.<\/p>\n

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


\nAnanda<\/i> <\/p>\n

Kamananda continues but is comparative[ly] feeble in action, recurrent, but far from continuous. <\/p>\n

Of the other Anandas tivra alone is fairly active, but not with full spontaneity<\/p>\n

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


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


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

1. Utthapana develops the true and pure laghima <\/p>\n

2. Arogya Shakti constantly increases. <\/p>\n

3. Ananda maintains and strengthens itself. <\/p>\n

4. Saundarya prepares  <\/p>\n

\n

\n


\n763<\/i><\/p>\n


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

5. T3 extends itself to distant things and to distant time <\/p>\n

6. Rupa continues to grow towards the point where it can manifest perfection. <\/p>\n

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

It is notable that in the Script prediction there was an error of understatement with regard to a particular thing to be done. These predictions, though usually fulfilled to a more or less extent, are still largely telepathic.<\/p>\n

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


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

Lipi, for some time sluggish, remanifested activity, but with an imperfect vividness and stability except in isolated words, one or two in number. <\/p>\n

Afterwards it began to manifest long lines of many words and the beginnings of the page, but vividness, stability & legibility were insufficient, or rather there was stability without legibility or else legibility without stability <\/p>\n

Lipi is now more free & self-acting in its development and formation<\/p>\n

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


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

Tertiary dasya in all parts of the system and in all actions is becoming entirely normal. With its development the stress of tapas and the sense of responsibility are being entirely removed. The remnants of <\/font>
\nagraha <\/i>
\n& asamata <\/i>over
\nsiddhi<\/i>,
\nsatyam<\/i>, mangalam
\n<\/i>are also being dispersed–At the same time action is proceeding with a perfect energy and regularity of the Prakritic mental type, but not coordinated & perpetualised in energy by the vijnana <\/p>\n

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

The energy of the mind is limited to the work in hand and intermittent with intervals of rest or change to other labour. The energy of the vijnana is permanent & equal, needs no rest and turns to other work in accordance not with interest of any kind or any necessity, but the free will of the Iswara.<\/p>\n

\n\t=  <\/p>\n

\n

\n


\n764<\/i><\/p>\n


\nAt present
\n<\/font>there is the
\n<\/font>manomaya <\/i>
\nfreedom of the paramahansa with the balabhava & jadatwa of the will that selects. The instru- ment does its work by the impulsion of Prakriti in obedience to the Ishwara.<\/p>\n

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


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

Throughout
\n\tthe<\/font> latter part of the day there was an extraordi- nary spontaneous accuracy in the thought telepathy & trikaldrishti, accurate even in the smallest details & shades of perception. There were still suggestions ill understood, intentions unfulfilled or re- fusals of intention contradicted in fact, but these were only a small part of the mental activity. <\/p>\n

The type of union of knowledge & tapas, manomaya more than vijnanamaya, was almost entirely achieved.<\/p>\n

 <\/p>\n

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

Fantastic; not of this world. <\/p>\n

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

Siddhi <\/p>\n

Vijnana is hastening towards completion so far as that is possible without full control of Sharira & Karma. <\/p>\n

Knowledge is preparing to complete itself both by perfecting itself in the limited field which it occupies and occupying the fields which it has invaded partially or else merely touches in a fragmen- tary fashion. As yet, it does not seriously attempt the higher move- ments which belong only to the Vijnana, but is directed towards completing its conquest of the fields of the Mind. <\/p>\n

Tapas follows the march of the Knowledge. It is becoming more & more Vijnanamaya Tapas, that which fulfils what the knowledge sees. <\/p>\n

The intellectual knowledge of the physical branches of infor- mation & utility is not yet attempted; for these are reserved for the action of the perfected Vijnana, not of the mentalised Vijnana. <\/p>\n

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

In Sharira Ananda is preparing its masses and combinations rather than insisting on detailed successes. Arogya-Shakti also pre- pares its mass & only presses by the mass upon details. Its two great  <\/p>\n

\n

\n


\n765<\/i> <\/p>\n

defects still remain in the defective actuality. Utthapana similarly insists on the growth & complete affirmation of pure laghima & is negligent of external victories. Saundarya is yet in the sukshma & only throws its chhaya on the sthula. There are one or two definite, but not yet decided sthula movements. <\/p>\n

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

Karma also prepares its mass of force, & does not yet manifest fulfilment of its actualities except in the little. <\/p>\n

 <\/p>\n

\n\tDec 21–<\/font><\/p>\n


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

Tapas is now attempting its vijnanamaya completeness. It has to regulate its relations in eventuality with its action of tendency and its process of time. Once this is done it will be perfect in mental condition & tapasic potentiality.<\/p>\n

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


\nIshwarabhava<\/i> <\/p>\n

The type of Balarama-Aniruddha in the combination Rudra- Vishnu is now perfect in form, but not in force & contents. <\/p>\n

The great question now is the validation of the 9th<\/sup>
\naffirmation,<\/span> the mastery of Time & process in Time. <\/p>\n

The three Krishna affirmations are now finally founded. <\/p>\n

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

Affirmations– <\/p>\n

The affirmations can now be restated in other language. <\/p>\n

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

1. Anandamaya Lilamaya Krishna, the source & sense of all being & activity. <\/p>\n

2. The world rendered in the terms of Sachchidananda; there- fore Satyam & Tapas in the form of Ananda the substance of all knowledge, feeling & action. <\/p>\n

3. All being satyam, all must be affirmed, but in right terms, in the ritam. <\/p>\n

4. Ritam, the just action of the Satyam Brihat. Vijnanamaya Sachchidananda the fulfilment of mind, life & body to replace asatyam, alpam, anritam.  <\/p>\n

\n

\n


\n766<\/i><\/p>\n

5. The inner & the outer life of the person & the world the play of the consciously manifested
\n<\/font>balaka Krishna
\n<\/i>(Rudra Vishnu) <\/p>\n

6. Madhuradasya the relation between the Prakriti-Jiva & the balaka
\n<\/i><\/font>Krishna. <\/p>\n

7. The Jiva accepts all bhoga as the slave & instrument of the victorious & rudra Lover. <\/p>\n

8. The field of play of Krishna the five worlds working them- selves out in the fifth, Bhurloka <\/p>\n

9. Time the instrument of the [Ishwara]10<\/sup> & Ishwari, instru- ment & not determinant of the world-result. <\/p>\n

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

It is the realisation of these nine affirmations which constitutes the active Siddhi. The rest is the condition of the active Siddhi.<\/p>\n

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


\nUtthapana<\/i> <\/p>\n

Arms. 50 minutes. Stronger laghima<\/p>\n

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


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

Increasing perfection of sthapatya images and renewal of sadhara akasha images (half sthapatya)– <\/p>\n

Perfect human figures & groups, crude, are now common in akasha rupa & occur in antardarshi. <\/p>\n

Landscapes & fourfooted animals in bahirdarshi akasha are becoming clearer & more stable.<\/p>\n

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


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

1. first telepathy trikaldrishti <\/p>\n

afterwards <\/p>\n

2. entire faith entire rapidity entire faith in the rapidity <\/p>\n

3. entire faith in the telepathy & tapas-siddhi<\/p>\n

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


\nSiddhi<\/i> <\/p>\n

There is an attack on the Sraddha. There is sraddha in the satyam, not yet sraddha in the ritam, sraddha in the tapas-siddhi of the small, not yet in the tapas-siddhi of the karma, sraddha in <\/p>\n

 <\/p>\n

\n\t10<\/sup> <\/font>
\nMS <\/font> <\/i>Ishwari<\/font>  <\/p>\n

\n

\n


\n767<\/i> <\/p>\n

the sharira-siddhi, not yet in the rapidity of the sharira-siddhi. The possibility of rapidity is admitted, the actuality is felt to be doubtful<\/p>\n

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


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

Deeper perceptions, more distant sight, a more rapid and all embracing march.– <\/p>\n

The greater vijnana; the more luminous and puissant ideality–<\/p>\n

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


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

T3<\/sup> is always active, but there is an increase in mass with some temporary loss in clearness and separate fullness (<\/font>suvrikti<\/i>)<\/p>\n

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


\nSiddhi<\/i> <\/p>\n

The rapidity of the advance has been evidently intermitted, although the general rapidity now at the worst moments is greater than it was before the recent forward rush. <\/p>\n

The old principle of advance & relapse has been greatly mod- ified, but is not yet eliminated in any limb of the siddhi. <\/p>\n

Certain gains are always there, intact in foundation and mass, but not in intensity, activity and detail. <\/p>\n

Sraddha is the key to perfection of sati in the first half of the siddhi, and sraddha is not perfect. <\/p>\n

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

 <\/p>\n

\n\tDec 22–<\/font> <\/p>\n

Intensity of the Krishnadarshana in all beings, (Krishna & Kali, not yet KrishnaKali in human beings). <\/p>\n

Krishnakali-darshana intensity begins in things & animals. <\/p>\n

It has begun also in human beings. <\/p>\n

Also pervading the extension of the Brahman in Akasha, Vayu etc– <\/p>\n

It is the full joy & plenitude of the conscious existence illumi- nating also the inert & the void. <\/p>\n

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

The difficulty that remains is to harmonise the perception of the ordinary egoistic consciousness with that of the KrishnaKali. The former is a subordinate mode of the latter and it must be seen as a lesser conscience in the Integrality. It is so seen, but the difficulty  <\/p>\n

\n

\n


\n768<\/i><\/p>\n

is that the egoistic conscience presents itself first & translates itself into the Integral or the mass of the Integral comes first & the mental egoistic has then to be distinguished in it the two must be simultaneous, not exclusive. <\/p>\n

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

The attack of the last two days is passing away & the normal daivabhava is restored.<\/p>\n

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


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

In one of the features the gross outline of the future saun- daryam is beginning to establish itself after a long struggle which is not yet finished <\/p>\n

On the whole the struggle of the saundarya with its physical prison can be felt; it is not yet effective as a whole.<\/p>\n

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


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

Sukshma darshana is again manifesting and sravana attempt- ing to manifest. The rest are for the time being obstructed, but not entirely inactive.<\/p>\n

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


\nUtthapana<\/i> <\/p>\n

Arms 56 minutes. The struggle continues.<\/p>\n

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


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

Perfect animal forms are attempting to appear with stability in the Akasha. Hitherto only objects manifested. These forms are as yet only reproductions of sthula forms previously seen.–the eyes of a cat (in the pranakasha); a richly coloured butterfly, first seen in mental akasha of Earth, then in its pranakasha. <\/p>\n

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

Landscapes in Akasha now appear distinctly, crude.–women on a hill, scattered houses, trees. <\/p>\n

The fourfooted animal form tends still to be fugitive.<\/p>\n

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


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

Vijnana is attempting its fuller movement of ritam.  <\/p>\n

\n

\n


\n769<\/i><\/p>\n


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

The lines of the past are fixed. It is only a question of accuracy in detail. <\/p>\n

The future is vaguer and there is less sraddha. But there also there are materials for the sraddha. Certain lines have been laid down precise enough though general. They have to be filled in in the detail. The main difficulty is about the karma. It is here that asraddha stands as an obstacle. <\/p>\n

The little ideality must be replaced by the large in order that the movements now being effected may fulfil themselves.<\/p>\n

 <\/p>\n

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

The siddhi (lipi, stable rupa etc)11<\/sup>
\ncontinues<\/span> to take a firmer hold of the akasha in swapna-samadhi. But as yet the hold is not entirely firm.<\/p>\n

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


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

There is a general adverse movement in Sharira, all the phys- ical anandas being depressed & only intermittent in action & the subjective also superficially troubled <\/p>\n

Arogya is attacked; the old affection of the eyes has revived, assimilation is put back, a copious rejection taking its place. <\/p>\n

Utthapana does not prevail & the Shakti is discouraged. <\/p>\n

In the little of Saundarya gained there are adverse signs.<\/p>\n

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


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

Vijnana also is besieged by the old double asiddhi of tapasic & tamasic suggestions.<\/p>\n

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


\nSiddhi<\/i> <\/p>\n

The general attack on the Siddhi is a denial of all the hopes of rapidity recently encouraged. It is again progress on the old lines of Anritam creating Ritam by advance & relapse, instead of the new lines of Ritam proceeding directly to greater ritam. <\/p>\n

 <\/p>\n

\n\t11<\/sup> <\/font>
\n\tClosing parenthesis after “continues” in MS.–
\nEd.<\/font><\/i> <\/font> <\/p>\n

\n

\n


\n770<\/i><\/p>\n


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

Swapna samadhi slowly enforces stability in the chittakasha. <\/p>\n

Double page lipi read, but not with entire coherency. <\/p>\n

 <\/p>\n

\n\tDec 23.<\/font> <\/p>\n

The movement of Asiddhi continues although the larger Siddhi prepares by means of the Asiddhi– <\/p>\n

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

Vijnana <\/p>\n

T3<\/sup>
\nlast<\/span> night and this morning seemed to be disorganised and to lose hold of the objectivity; but afterwards there emerged a larger & more massive action, though less sure in details. <\/p>\n

Especially, there is opposition to the Tapas-siddhi and an at- tempt to throw it back from the rapidity & sureness it had acquired. <\/p>\n

Tapasic stress appeared; when it was absent, 80\u00ba acted fre- quently. In the action of the Tapasic stress, there were a number of contrary results, but a tendency was always created which acted in the mass, but with uncertainty of the detail. <\/p>\n

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

Rupa is hampered by the affection of the eye which gives a disinclination towards Trataka. <\/p>\n

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

Lipi continues to develop the page in the chitra, but it is not yet sufficiently legible. The double & triple line are frequent. <\/p>\n

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

In samadhi the slow taking possession of the chittakasha con- tinues. <\/p>\n

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

The movement towards a larger trikaldrishti of the past & the future continues, but as yet it is neither fulfilled nor dominant.<\/p>\n

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


\nDarshana<\/i> <\/p>\n

The Krishnakali darshana continues to increase its own nor- mality.  <\/p>\n

\n

\n


\n771<\/i> <\/p>\n

Sharira<\/p>\n


\nArogya<\/i> <\/p>\n

The affection of the eye continues; it is evidently connected with cold, which it materialises; the materialisation of actual cold (catarrh) is not effective, but it has reestablished with great difficulty certain remnants. Cough does not materialise in spite of exposure. <\/p>\n

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

Assimilation has been thrown backward for the last few days. <\/p>\n

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

In another direction the Arogyashakti has maintained its gains, but certain remnants are more insistent than they have been. <\/p>\n

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

On the whole the Asiddhi is for the present stronger in the objectivity than the Siddhi.<\/p>\n


\nAnanda<\/i> <\/p>\n

Sahaituka Kama in its acute form reached a great extension of prolongation. <\/p>\n

Ahaituka continuity has reached its lowest ebb and is unable for the present to reassert itself. <\/p>\n

The other physical anandas are also less powerful in frequency of recurrence. <\/p>\n

Subjective Ananda has been subjected to a revival of Asamata with regard to Asiddhi & Amangala.<\/p>\n

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


\nUtthapana<\/i> <\/p>\n

Discontinued during the day.<\/p>\n

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


\nSaundarya<\/i> <\/p>\n

The advance of saundarya is also checked in appearance.<\/p>\n


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

Karmasiddhi is also stagnant. There is a great immobility everywhere. Points of asiddhi present themselves & threaten to become fulfilled. <\/p>\n

Some of these points turn out to be illusions of actuality thrown out from a background of real though at present ineffective possibility; others are attempts to materialise possibilities.<\/p>\n

\n\t=  <\/p>\n

\n

\n


\n772<\/i><\/p>\n


\nAnanda<\/i> <\/p>\n

Ananda (kama) revived in the evening, continuous in seated asan, initially continuous otherwise. This under the circumstances of the day is unprecedented and along with the other advance in the afternoon constitutes a marked progress, in spite of the failure to establish spontaneous continuity. <\/p>\n

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

Kamananda is also emerging from the vishaya & tivra in other parts of the body.<\/p>\n

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


\nArogya<\/i> <\/p>\n

The struggle over the eye affection continues. It is lessened, but not yet expelled. <\/p>\n

Arogya as yet makes no rapid advance.<\/p>\n

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


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

General vijnana again took stronger possession of the intellec- tuality in the evening.<\/p>\n

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


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

1. inflexible ideality, flexible intellectuality. (It is this which is the condition of the perfect ritam) <\/p>\n

 <\/p>\n

\n\tDec 24<\/font> <\/p>\n

Sharira<\/p>\n


\nAnanda<\/i> <\/p>\n

Spontaneous continuity of Ananda is attempting to establish itself. The spontaneity is manifesting, but not yet any dominant continuity.<\/p>\n

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


\nArogya<\/i> <\/p>\n

The eye affection has regained strength. <\/p>\n

Assimilation, today, has improved. <\/p>\n

Remnants expelled try still to rematerialise<\/p>\n

There is acute sensation of catarrh, but only a point of material reality.  <\/p>\n

\n

\n


\n773<\/i><\/p>\n


\nUtthapana<\/i> <\/p>\n

Arms. one hour. Laghima was easy but has not yet the required freedom from reaction. <\/p>\n

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

Vijnana<\/p>\n


\nT3<\/sup><\/i> <\/p>\n

There was a great largeness of T3<\/sup>, but the defect of Tapasic stress and its reaction were prominent. <\/p>\n

The final irresistibility of Tapas after long resistance was three times exemplified; but immediate siddhi occurred rarely. <\/p>\n

On the other hand jnanam was almost full & luminous in ritam. <\/p>\n

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

Lipi continues its work of self-preparation <\/p>\n

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

Rupa is for the time being arrested in its progress by the eye- affection. <\/p>\n

 <\/p>\n

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

The Record has been discontinued owing to the activity of the eye affection which is only now sufficiently cured to admit of freely reading or writing. <\/p>\n

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

The siddhi has during these days continued but without an organised or forcible activity except in T3<\/sup>.<\/p>\n

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

T3<\/sup> from the 25th<\/sup>
\nhas<\/span> attained to the coordination of the Tapasic .. & tamasic oppositions in thought, perception and telepathy. These are now at peace, seeking always to understand each other and usually succeeding. Something of the old nature of mutual hostility tries sometimes to recur, but unsuccessfully. <\/p>\n

The movement is now establishing itself in Trikaldrishti and tapas-siddhi where it is as yet less final and successful. <\/p>\n

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

In Rupa certain forms have improved, eg the eye or eye and part of the face with a continual recurrence & obstinate stability  <\/p>\n

\n

\n


\n774<\/i><\/p>\n

of perfection in all forms, both in antardarshi and bahirdarshi, but with most perfection in the former. This is the reflected image at its best. <\/p>\n

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

Samadhi has been sometimes active, sometimes depressed, but chiefly occupied with self-organisation in profound swapna. <\/p>\n

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

Today Samadhi reached a very high organisation of perceptive thought & vangmaya, even very profound samadhi admitting the jagrat & partly coherent observation of the mind. <\/p>\n

Ananda, sukshma shabda, sukshma gandha recur in samadhi. <\/p>\n

Organised continuity of mental vision in jagrat antardarshi continued in swapna. <\/p>\n

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

Vani once more active <\/p>\n

 <\/p>\n

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


\nUtthapana<\/i> <\/p>\n

Arms–one hour. <\/p>\n

During these four days there has only been utthapana of the arms varying from half to three quarters of an hour without great force. Today the force of utthapana was sufficient.<\/p>\n

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


\nAnanda<\/i> <\/p>\n

Continuity is not achieved. The Kamananda has varied con- siderably; the others have been intermittent, only tivra somewhat more frequent. <\/p>\n

Today all are again active, but not with full activity.<\/p>\n

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


\nArogya<\/i> <\/p>\n

Resisted all attack except in assimilation which does not yet assimilate the new habit demanded of it. In Chakra there is no visible advance except in force of M.A. [Maithuna Ananda] <\/p>\n

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

In Saundarya Asiddhi is strong except at one or two points. <\/p>\n

 <\/p>\n

Karma <\/p>\n

Mostly stationary except at one or two points. Nowhere any exceptional results..  <\/p>\n

\n

\n


\n775<\/i> <\/p>\n

Vijnana<\/p>\n


\nRupa Samadhi–<\/i> <\/p>\n

In the evening crude rupa distinct in forms. <\/p>\n

Samadhi at night & in the early morning was very successful & received its fulfilment afterwards. The obstacle to continuity has broken down entirely <\/p>\n

Frequent continuous action in stable rupa & connected series of action; frequent continuous conversation. <\/p>\n

Lipi often continuous & fairly coherent except at the end when incoherency broke in again. <\/p>\n

Continued rasa combined with appropriate action & experi- ence. <\/p>\n

The material of swapna samadhi is now complete in form though not yet full in content nor yet sufficiently effective in utility.<\/p>\n

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


\nT3<\/sup><\/i> <\/p>\n

What is lacking now in T3 is sufficient force of decisive telepa- thy, decisive trikaldrishti, decisive tapas-siddhi. This defect sup- plied, perfectly organised ritam will be possible. <\/p>\n

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

But for the defect in jagrat rupa and vishayadrishti the vi- jnana is almost complete in itself; but its organisation for utility in life-action is as yet only in its commencement. <\/p>\n

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

Sharira & Karma remain incomplete. The struggle that began in the middle of the month has not yet ended victoriously. <\/p>\n

 <\/p>\n

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

The action of the Vijnana is now assured of its final develop- ment. The Shakti must concentrate even more than in the immediate past on Sharira and Karma. <\/p>\n

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

There the development is following the path of steady con- solidation and patient overcoming of difficulties. The effect is a rapidity which is only disclosed by the subsequent results, but is not apparent in the course of the action except in certain points  <\/p>\n

\n

\n


\n776<\/i><\/p>\n

of swift realisation which either prepare definite finality or are the result of an obscure previous preparation. <\/p>\n

The rapidity is therefore not definitive and not yet entire. <\/p>\n

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

Rupa in the afternoon developed certain clear stabilities of form on the background. Otherwise it only manifested the general variety without stable distinctness which it had already attained previously. <\/p>\n

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

T3<\/sup> is preparing the emergence of decisive activities. <\/p>\n

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

Utthapana half an hour. <\/p>\n

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

Ananda is evolving the pure spontaneous action which must be its definite base <\/p>\n

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

In dream perfect continuous & coherent lipi.. Reading of a sort of Akashic record of 20 lines in the nervous world relative to the last Franco-German war. <\/p>\n

 <\/p>\n

\n\tDec 31st<\/font> <\/p>\n

Rupa in the afternoon developed a greater freedom of im- ages on the background, including almost all varieties of form & combination in the crude. <\/p>\n

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

There was no definite advance in any part of the siddhi, only a sense of stronger preparation in the various members not yet sufficiently realised. <\/p>\n

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

Spontaneous equable continuity of the Kamananda is the chief force visibly preparing <\/p>\n

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

Decisive T3 is not at present visibly efficient in its organised action. There is once again the state of avyakta, a mass of indefinite potentiality, which gives a certain sense of Asiddhi, but the Prana is not allowed to revolt.<\/p>\n

\n\t=  <\/p>\n

\n

\n


\n777<\/i> <\/p>\n

Swapna samadhi maintains its gains. <\/p>\n

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

There is visible progress in some around, not as yet definite organisation of advance. <\/p>\n

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

In Kriti there are signs & promises of movement, not yet the movement itself.<\/p>\n

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

29 \u00ad 30 SEPTEMBER – 31 DECEMBER 1914   October — 1914. Sept 29 \u00ad 30 Preliminary अस्मे रायो दिवे दिवे संचरंतु पुरुस्पृहः | अस्मे…<\/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-1833","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\/1833","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=1833"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1833\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1833"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1833"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1833"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}