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Part One
Diary Entries 1909 1912
In train to Khulna. Small Sun in centre of brilliant Swarupa
18 Friday. On steamer to Barisal. Tratak of Sun. Blue sukshma image of sun elliptical in shape. Pattern of bloodred curves on yellowish background. Violet sword. Bloodred sword. Voice rises from chitta into brain. Kamananda
developed
34 to one side. Swapnavastha (imagination playing in Samadhi as in dream[)]. Glass jug with napkin on top. K. Nil Surya with blue black rays. Namadrishta, 1. Tejonama. 2. bill with rose red letters. 3 ordinary black letter. Writing not coherent or noteworthy—all print. Open doors and wall behind. Kitten at Namasi’s. Newspaper, probably weekly B.M. [Bande Mataram] Written account. Handwriting some words & forms deciphered. Piece of needlework. Handwriting, deciphered most, not remembered. Golden background in Samadhi. Talked to UW in Samadhi. To someone else, politics. Pang in foot immediately reproduced in face—proves nervous current. Namadrishti. Typewritten—deciphered—coherent, but not remembered. Tennis-racket, dark and soiled. Given food in Samadhi, ruti & chutney. Face of K. Bh. Dark clouded sky with sun & strong light in clouds. Deep dark thick rose-red. Woods with white low railing outside, wooden. Sampatrai’s face in outline. Namasi (pale chayamay) with cup in hand. Long wooden bench. Electric shock moving leg. Sukshma image of network of chair in front of me. Two unknown or unremembered faces.. Rough adhardrishti. Boy wearing a turban stooping over something he stirs with his finger—indistinct. Aswini Dutt down to waist, features obscured. Bowl full of vegetables, moving. Most of motions involuntary at bath. Partial utthapana; raised violently up & floating on surface of water with palms for support. Saw wind very clearly against light clouds under thick dark ones and a pillar of cloudy moisture. One strong current blew very violently from right with whirls, eddies & upward and downward pourings; another very slight seemed to come from left & behind. At this time there was a strong wind and rain threatening. —— Afternoon. All liberty of bodily movement being steadily taken away. Second voice in brain. Sri K.’s voice once in heart. “I come to slay.” First voice sometimes rises from heart still to take its place in brain. First has personality, second none as yet. Night. Bhava of Avesh in steamer shaking body; also in Kalimandir and on way to lodging. Swarupa bright star on dark background. Thin Nil triangle with very sharp apex like old Hindu pinnacle, a bright golden line in the middle. River scenes—Thickly
35 wooded bank. Bright stream with islands. Padma wide flowing covered with boats. A terraced green bank with steps in middle. Namadrishti of many kinds. Short sentences deciphered & remembered. Felt the Presence in the Kalimandir Image today. J’s prophecy about Barisal. ——— 19 Saturday. Feet of a woman, long & slender. Deep green antah. Tank with man on haunches in front of big shrub. UR. in afternoon. Speech from chitta. Voice insisting on images of kama—depicting future action. All relics of fear, disgust, dislike, hesitation rapidly disappearing. Doubt checked, suspension of judgment. Movement of limbs felt always to be alien except in ordinary motions of walking when there is knowledge without upalabdhi. 20 Sunday. Unknown face. Bright yellow outside. Road on bank of stream. Adhar Drishti in trees imperfect but beyond rough stage. The grotesque still predominates. UR. Adhar Drishti much finer on wall. 21 Monday. Warder Masson in boat with another. Little boy’s face with beautiful spiritual expression. Girl’s face, eyes winking violently. Adhardrishti on wall (figure good but not in detail). Training of heart in progress, of mind resumed. Part of small steamer. UR at night. B. trained, silent. J begins. Meghagarjan active since Amavasya. Prophecies of future, but with appeal to reason. Suggestions for practical work begin. 22 Tuesday. Adhardrishti. (Tank with rocks & trees on one side reflected in water, also clouds. Small lake. Figures less rough but details still unexpressed.[)] Antardrishti of stool with circular patch in middle.
36
23 Wednesday. Touch on body causes more & more ananda. 24 Thursday. Tejorekha of woman’s figure n. Girl’s arm with bracelet. Speech of J continues consecutively in swapnavastha. Prophecies definite for six months. Prison grating. Crowd with one face close & vivid. Sukshma touches on feet frequent first in swapnavastha, then in jagrad. UR Faces & figures frequent. Bedstead on matted floor. Chairs like those in S [Shampukur] office. Dark, thick cross. Namadrishtis. Luminous space developing with chayas. Chayamay of mountainpeaks. Bow of colour, deep red, blue & an exquisite violet-pink. .
Tejorekha of bare arm, of leg lifted up
At night; woman in coloured dress; colours very vivid. 25 Friday. Night. Strong utthapana, esp of lower limbs and upper part of trunk. Ny
Some prananyasas & tratak on floating colours. Rapid visualisations. 1. Ramchandra in Yogic asan. 2. Two English girls in bright red over tea table, one stooping as if busy with something.
37 3. Aluminium glass lying on its side. 4. Undetermined scene dashed with green colour, a figure stooping down to ground. 5 A copper bowl with brown & yellow substance half-filling it. 6. A brown brightly polished teapot, two white cups and other tea things. 7. A glass of water which I was in the act of drinking. 8. Water being poured from a brass drinking glass into a small earthen handi almost full of water. 9. Figures of small girls & others. 10. Usha dark & young-looking, a piece of toast in left hand. Others not so vivid, but rapid in succession. Suggestion that these are sukshma images of realities.
Feb
6th 2. Physical, tivra, ananda—brief but definite.
3. All the physical anandas together, ahaituka, negative vaidyuta strongest, going to the head to base chidghana.
Feb
14th 5. Sweetness of amrita much stronger, denser and more frequent and continuous, the mixture of phlegm less frequent.
Communications. 1. Sukshma Shabda. Gautama—about K.E.—formerly a beau of the eighteenth century. 2. Writing (not on paper). Prophesy that the trouble in the digestion would almost immediately pass away, by replacement of tejasic by akashic action. A few minutes subsequently it was fulfilled 3. As I was walking outside the house, a large flower (fallen from the tree in the garden and ragged) was thrown to me from the direction of the opposite corner of the front. It traversed, as far as I could see, a distance of some five yards,—flew at the level of my head and fell almost beside me. There was no person near; the servant was out, having gone to the bazaar; of the four boys, three were lying down in their rooms, another shut up in his at the other end of the house. The gate was bolted & no one could enter, or, if he did, escape in a second. There was no bird in the air, and the flower was not dropped, or thrown to a slight distance as a bird might throw it but flew horizontally for some yards. The
39 only defect in this proof was that I did not see the starting of the flower in its course, but only noticed it in the air at the distance of some yards from me. This is the first clear instance, the others being merely pushes to the table & doors which were far from conclusive..—It appears that the flower is not of our tree, as it is deep red and a simul flower. The nearest tree of the kind is in a house in the street behind this house. It cannot have been thrown from there as it would have to cross 2 roofs and describe a high curve in the air descending not horizontally but by a high parabola. 4 Statement in sukshmashabda that the worst of Saurin’s illness was past justified by fact. 5. All statements about the Yoga daily justified. Too frequent for a record to be kept.
Vision of other worlds. 1. While doing tratak on the physical sun, I saw clearly with sthuladrishti the sun of the pranamay jagat and felt its warmth on my body. Feb 9th ..
Record of the Drishti. from January 28th ..
1. Sthapatya on windowframe, of (a) a head, half Rakshasa, half animal with the Pisacha & Pramatha bhavas, one tusk (ekadanti), over the eyes sealed in meditation, is written “God”. (b) another, half Rakshasa, half-Asura, with a headdress half Egyptian half Semitic, of an intellectual and formidable type; over the eyes half-open on the world, is written “God”. I take it that in the former type God fulfils Himself, with the eyes of the soul blind; in the latter with the eyes half open; the first is without jnanam, the second with ardhajnanam. 2. A group of young Bengalis walking on a road, only the last clearly seen, two children sitting on a hillock at the side. All remarkable for beauty of figure and grace. Chitra tejas, in a fragment of the lining of a bird’s nest on the floor. Vision of future India 3. An elephant, initial crude condition on wall, ill-kept and spiritless; the same, feebly lifting its trunk to order. Symbol of the Indian people at the present moment. Seen at Chandannagar often, of
40 the past, charging furiously with lashing trunk. Also of the future, ibidem, controlled by a tender, disciplined and waiting for the order of movement. 4. A beautiful butterfly (dark colours) emerged for a moment from the jagrat chittakash into the sthula—chhayayukta. 5. In the akash, head and bust of Assyrian Pallas Athene helmeted over the sun chhayamay Athene and tejoghana sun. Jan 30th 6. 2 small birds on a branch, on the wall, chhaya. Seen sometime afterwards in life on the tree in the next garden. 7. A Ghose—a future signature on a cheque in a very different writing from my present handwriting. 8. A short nib—tejas in the akash. Revelation that I should have to write followed by the necessity of writing (a cheque) though I had no intention of writing today. It was written with a fountainpen, while usually I write with an ordinary pen and a long thin nib. 9. A scene of the future. An Occidental port with ships, men walking in Indian dress. Sarvatragati. 10 Mountains in the sea. Scene of one of the swargabhumis. Sarvatragati.
11 A Madrasi house, tiled floor bare with an armchair. January 31st 12 Chitra of my grandmother on the wall. 13 A pattern of many colours, (particoloured squares), varnamaya. 14. Sthapatya, tejas, in the leaves of a tree in the next garden, of R, in cap and gown.
Prophecy. 15 A. J. Balfour, head and bust only, chitra on wall, ill. The chitra seen in December in the sand showed a more advanced state of illness. 16 A god in heaven, vyaghracharma, not worn,—seated. Samadhi 17 A dog, descending the stairs to the terrace, not familiar. Samadhi
41 18. A bundle of carbon papers for typewriting, put down, not folded, but partly turned down. Samadhi. 19. Chhaya in Akash of Kali armed, followed by Chhaya of Kalki on horseback.
For Feb 4th & 5th see other book.1
Feb 6th. .. 20 Chhayamay of Sister Nivedita. 21 Tejomays of a collar of pearls and two others of Jogini standing and asleep. 22 Varnamay of a dog—brownish yellow—All in the 1st stage of the perfect condition and in samadhi. Feb 9th. 23 Nalini, with big whiskers, an ochre-coloured coat and military belt, in a very martial attitude. Prophecy of distant future. Sv. [Svapna] Samadhi 24. Small flags & hint of horses in great number in a State procession. Prophecy of the distant future: Sv Samadhi. 25. Men riding with news, great excitement and alarm. (Bengal). Sv. Sam. 26. Stag at rest. Symb. Trikaldrishti of the present. After tratak. 27. Bull at rest. Jyoti. Symbolical trikaldrishti of the present. 28. Very clear chhaya (initial stage) of a butterfly flying across the corner of the room 29. Jalabindus round about the sun, also a network of the peculiar lines (ringlike curves) indicating the presence of jalam. The sun seen green again instead of blue or blue with a green tendency as yesterday.
Feb 14th 30. The face of a watch—chhaya & chhayaghan—pointing to 10.30, 8.25 and 7.20 1 This “other book” has not survived. Ed.
42 31 After tratak on sun A nib, with a bell behind it (jyoti & varna), indicative of the removal of the remaining obstacles to perfect writing. (This process to begin today). The three times indicated in the subsequent2 drishti of the watch seem to indicate times in this process on three successive days 32. Behind the last a naked woman bending over it. Symbolic. 33. My eldest brother in a past state of health & vigour, chhayamay in Samadhi. Indication that he will not recover that health or live long.
Feb 16th 34. An anchor (in samadhi) indicating that the dhairyam is now perfect. 35. R. [Ramchandra] broom in hand, 1/2 v. Prophecy. 36. The Rakshasi returning after sarvatragati. 37. The plant Yogini eats in flower.
Feb 17th 38. Myself as a baby of 1 or 2—seen in Samadhi. 39. A baby of the future. —do. 40 The dog Yogini or one just like it licking the mouth of a[n] upright soda water bottle.
Siddhis Feb 9th 1. Aishwaryam on ant to give up its object and go back, done after a short persistence in the forward movement. 2. Ishita and aishwaryam for lessening of Saurin’s diarrhoea, fulfilled as soon as made. 3. Aishwaryam for rapid restoration of health and strength, repeated and fulfilled on the 10th .. Feb 10th .. 4. Aishwaryam for M [Moni] to awake. Immediate success.
2 The reference is apparently to drishti 30, which here precedes the present drishti. Perhaps drishti 30 was seen subsequently in time.—Ed. 43 5. Aishwaryam for him to get up and give the tea. Succeeded after a slight resistance, lasting five to ten minutes. 6. Aishwaryam for the thought to begin (not begun in spite of struggle for many days). Begun. 7. Aishwaryam for the dog to shake off its heavy tamas and manifest the new soul. Rapidly successful, but the tamas still struggles to remain & the old bhava in the face and body persists. A renewed Aishwaryam on the 11th produces an immediate effect, the dog doing what it had never done before. Feb 11th 8. Aishwaryam of restored health & strength to S.[Saurin] succeeds, even the time coming correct. 9. Aishwaryam of particular drishti. Succeeded 10. Aishwaryam of particular forms of siddhi. Partly succeeded. 11 Aishwaryam to stay nausea while eating. Immediately successful. 12. Aishwaryam to clear the stomach of disturbance and heaviness by working of akash. Successful. Feb 13th or 14th 13. Ishitasiddhi for the dog to eat bread which it had always refused. Suddenly it began eating with relish after first refusing. 14. Ishita to refrain from large piece of bread given, but eat others. Persistently refrained even when it was broken into small pieces, except when induced to think it was not the same. N.B. Previously many ishitas had succeeded, but were not noted down especially with regard to vyapti of yogic states or realisations into others or to people coming or not coming. Feb 16th 15. Aishwaryam of S’s regularity in the afternoon, immediately fulfilled. Feb 17th Same aishwaryam fulfilled in half an hour.
44 Feb 18 The same aishwaryam fulfilled under adverse circumstances (they sat down to cards at 4) within quarter of an hour.
Record of Ideal Cognitions from 28th January. .. 1. I saw the time by the watch in the sitting room to be 2-40, ideally cognized the time by my watch to be 2-43. Verified, exact to the minute 2. A little later after a chase of the opposite house-dog, having lost the intellectual idea of the time, I ideally cognised it to be just 2.50. Verified, exact to the second 3. All rooms being closed, I ideally perceived that all were asleep. Verified immediately afterwards by no one moving when the servant repeatedly banged for admission at the door. 4. Sortilege with cards. First, I took out cards making a sum of 21 (Jack, nine and ace) and dividing by three got seven-o-clock; then for the minutes, took out queen, ten and nine, making 31, and dividing by three got 10 1/3 . The cognition then gave the already prophesied ejection of the internal opposition to higher thought as the subject of the sortilege. I took it, by intellectual habit and inference, as meaning 7.10 pm. The incident actually occurred at ten minutes to seven. 5. Figure 3 in drishti. Interpreted as Rs 3 worth of books to be purchased. Subsequently (Feb 2d) selected a number of 6 a[nna]s books without calculating the price; found that it amounted to Rs 3. 6. Two people applied to see me at the door, not seen by me. Cognition that they were detectives. I heard immediately afterwards that they had asked for “[The Indian] Sociologist” and “Liberator”. 7. I had a cognition formerly that the man calling himself Ram Rao Yogi was a detective—independent of all inference. Learned on Feb 1 of a police report in which he is mentioned as watching the trains and taken for some time by the others as a Bande Mataram man. 8. Confirmation by B. [Bijoy] of my cognition of the new change of soul in the dog.
45 9. Cognition by prakamya of improvements in Saurin’s health, without seeing him, justified by fact. Feb 10th .. 10. A man came calling outside. Immediate cognition by prakamya on seeing him and revelation acting in confirmation of each other that he was a detective. It turned out to be Ram Rao Yogi, the detective from Maharashtra side. 11 Trikaldrishti that Sri [Srinivasachari] etc would not come this evening. Confirmed. 12 Trikaldrishti that tomorrow S. [Saurin] will be restored to health. Already recovering it. Fully confirmed.3 13 Sukshma shabda of the dog under the table attended with strong prakamya of its presence and motion there. An image of the past. Feb 11th .. 14 Confirmation of former cognition that M. [Moni] although apparently unconcerned, had really a touch in the prana about his brother’s death.—confirmed by his statement about dreams & weeping. 15. Cognition by prakamya trikaldrishti of evacuation in the afternoon. Confirmed Feb 13th 16. Vyapti from Saurin of the idea of making the tea. Immediately after I heard him talk of it, & a minute after he came and made it. Feb 14th .. 17. Memory by inspiration. The passages of Kalidasa written out & translated by me a year and a half ago, not since read or remembered, were again read two or three times in the morning without particular attention to the words except to one or two lines. Later on memory began to restore the whole thing, not by effort to remember, for that hampered it, but by inspiration. Lines
3 “Fully confirmed” was written after the original entry. Ed.
46 came, framework or substance of thoughts were suggested, gaps filled up. Finally, the whole of the first passage with the mistake of दहति for ज्वलति, the whole of the second with no error, the last two lines of the third and two words with an error of the first line, and part of the second line in the fourth were remembered. 18. Cognition in reference to image of the watch that the final epic inspiration would begin from the time indicated, 10.30, fully confirmed by fact. Feb 15th 19. Cognition that the third time indicated in the watch4 7.20 would be fulfilled today by the final inspiration of the dramatic faculty, confirmed by fact. 20. Cognition from a drishti of the face of a watch, hands at 1.28 or 1.29 that at this time just after meals there would be a fresh advance in the siddhi. Finally, after some false speculation in other directions than the siddhi, the general poetical inspiration was fixed on. Fulfilled, since it began at 1.28 and was definite at 1.29. Feb 16th .. 21. Cognition in reference to the image of the watch that the power of translation would begin today at the time indicated, 8.25; exactly fulfilled. 22. Cognition in the early afternoon of [? ] accompanied by the recurring image of a revolver. Feb 17th .. 23. The boy from the hotel brought a dish and was told by Bhedi meaning to use the dish to come at 3. He remained, not understanding Hindi. While I was expecting somebody to come & send him off, vyapti came that Bhedi had changed his mind and would return the dish. A minute or two afterwards the dish was brought and given to the boy.
4 See above, Record of the Drishti, numbers 30 and 31. Ed. Record of the Yoga. January 13th . 1912
10.15 a.m. The last record covered the period from Dec 12th . 1911 to January 11th 1912.1 Liberated from anticipation, it was a pure record of fact and experience, but its correctness was sometimes vitiated by a misvaluation of the significance of the fact through over-appreciation or depreciation. It is intended that the present record should be free from this defect. Ananda has very fully established itself in the field of the indriyas. All sights, sounds, smells, tastes, touches, movements, actions, are now pleasurable or give pleasure; all carry with them the rasagrahana or appreciation of the beauty of the gunas which they are in expression, the joy of the vijnana in them (the basis of chidghana ananda), the joy of the heart in them (the basis of premananda), the joy of the body in them (the basis of the kamananda), the joy of the mind as indriya in them (the basis of the ahaituka ananda). All this joy is of the nature of bhoga from which the ananda is beginning to emerge. Joy of the spirit in the Ekam which expresses itself (the basis of shuddhananda, chidananda & sadananda together making kaivalyananda) is as yet obscure & involved in the lower anandas. Since yesterday, the ahaituka kamananda & today the sahaituka tivrananda are manifesting. Yesterday also the discomfort of heat & cold and pain were again exiled, though not entirely. Experiments made with the body show that below a certain intensity all pain now gives ananda of bhoga at the time of the feeling of pain, & pain beyond that degree brings it after the immediate acuteness has passed. Sometimes sahaituka raudrananda results. As I write
1 The Record entries for this period have not survived. Ed. 48 ahaituka tivrananda, raudrananda & vaidyutananda (negative) are recommencing; also vishayananda sahaituka and ahaituka, begun yesterday, are becoming more definite. The bhoga of all these forms is already established. The greatest difficulty is found in the prolonged contact of intense heat with a sensitive part of the body, eg. the heated stone of the floor under the midday sun. The intensity of the heat to the sensation can be increased, lessened or inhibited by Will; the prolonged contact tends to remove the element of suffering unless the Will is made to increase or maintain it, or unless the stream of Will (chit-shakti) is kept tamasic suffering weakly the contact instead of meeting it. This daurbalyam has been created in order to bring about certain forms of intense ananda, chiefly viparita. It is possible, as is now clearly seen, to render it a great element of strong positive (not viparita) ananda, but in that case the daurbalyam must be merely a form of balam, in other words, it must be supported by dhairyam and anandadharanashakti. Ananda is now being extended to events. Even depression and sinking are met and claimed by a stream of ananda, and the place, necessity & delight of amangalam, its true mangalamaya nature is being impressed by the jnanam not only on the buddhi but on the sanskaras of the manas, chitta, prana and material body. Pure varna manifested this morning in a form, (dense crude), so that all the material and possible variation of material for the crude forms is, in a way, ready and regularised; only the perfect crude forms have to be subjected to the same process. Other siddhis are in comparative abeyance awaiting the movement of the ananda. 11.20 a.m. The spiritual communications to the ear, this morning, revealed themselves as the communications of two kinds of spirits,—those who are merely of the buddha plane, manasic, and given over to error, and those who stand on the borders of the sukshma and the mahat, receiving knowledge from the vijnanam, expressing it in the sukshma. Some of the latter are farther, some nearer to the borderline, some stand upon it,—and according to the proximity is the soundness of the expression of the knowledge to the mind and the fullness and force of its substance. Besides these manasic beings, there are the voices of the Suryaloka and Janaloka who have already 49 manifested. The mere buddha voices are now very rare and weak. The siddhi has risen to the borders of the mahat and reached over into it, and none have power who are below its line of attainment. The thoughts, perceptions etc may also be classified as on the same levels; there is sometimes even a double movement of knowledge in the mahat echoed in the sukshma. The forward movement of the ananda is now being left to itself and another siddhi taken up, the relations of the Jiva (dasyam) with the Master of the Yoga and those whom he has chosen. All restraint by the mind or any other organ used by the Jiva is to be entirely abandoned. The Vani that announces appears as that of an Angel of God, controlling, but aware of the derivative nature of the control & allowing the vak to flow through her. The derivative control of the world by Angels, Powers, Gods, Mahatmas announced by this Vani preceded by a blowing of trumpets in the Anandaloka. [Written] Next day. 10.20 The afternoon was begun with a suspension of definite progress in the siddhi and, afterwards, an attack on the siddhi of the ananda. The most important siddhi was the perfection of the articulate thought, which resumed rapidly all the characteristics of perfect vijnanamaya thought,—prakasha, asu, nischaya, inevitability (adequate, effective and effective illuminative) of the vak, truth of substance, nihshabdata. All these were perfected and delivered from breach or restraint, except the nihshabdata which is still pursued with shabda by the annamaya devatas; but the thought can no longer be strongly impeded or suspended by annamaya interference, only hampered in its speed. Fluency has been acquired, rapidity prepared and declared due at 8.22 a.m. on the morrow. A severe struggle was necessary with the shabda, the attack of the annam being obstinate and furious and added by the necessity of steering clear of the laya of vak in artha-bodha. Involved shabda in implicit vak, not involved vak in arthabodha is the rule of the expression of thought. Trikaldrishti was regularised in the interpretation both by perception and in expression of the
2 Sri Aurobindo generally omitted the “0″ when writing the first nine minutes of the hour.—Ed. 50 lipis, drishtis, shakunas, on the basis of right interpretation of the meaning, the fulfilment in the sthula being as yet not guaranteed. There was also perfect prakamya vyapti of the unseen movements of the servant carefully tested for about half an hour,—only where inference interfered, was there error. The Vani accompanied by the personal use of the relations established with the Master of the Yoga came to perfection. Exactness is entering into the pure trikaldrishti (subjective & self-existent without prakamya vyapti). The time of several incidents in the Yoga was exactly indicated, also the exact minute when the evening meal would be given. All these siddhis, however, are subject to interruption and obstruction, though not of the old powerful character. Triple sanyama in samadhi has been established by involved process, occurring three times while walking, eg on the thought which [proceeded]3 undisturbed while the waking mind was unconscious, on the walk of the body or something in the immediate surroundings, on the fact of samadhi or an experience in the samadhi. External objects are, in this state, sensed not by the indriyas of the mind and body, but by the karana-indriya.. Ananda sahaituka of raudra and pain with bhoga; the tendency in the morning to the whole kamabhoga was discontinued in the later part of the day. January 14th .
10.45. The rapidity of the thought, promised at 8.2, was effected at that moment. Afterwards the trikaldrishti was taken up and brought to a higher state of general efficiency, but there is an obstinate obstruction to the siddhi of exactness in time, place & circumstance. Time-drishti is more advanced than place, place than circumstance. The lipis 1.2.3.4.7 have been given and afterwards 5 and 15. 1 is the siddhi of thought perception which, in combination with 2, is to give perfect trikaldrishti. 3 is the lipi and drishti which are preparing a more vivid and vigorous activity; 4 the siddhis of power, which are sensibly growing in perfection and from today
3 MS preceded 51 are to develop rapidly and be perfect on the 21st; 7, the Ananda; the ratna of the kamananda is becoming more frequent, the rati tending to regularise itself,—the discipline of pain continues. 5 is the visvagati (samadhi) which is assured of farther development today. 15 refers to tomorrow which is to be as marked a day of progress as the 13th .
The rest of the record of January 14th & the record of January
15th is set down elsewhere in an accompanying memorandum commenced
on the 12th 52
[Here begins the “accompanying memorandum”— a set of notes written on a separate sheet. No notes for the twelfth or thirteenth have been found.] Jan 14. This script will be used always for all kinds of purposes. It stands on a different footing from other means of spiritual communication. Now that the period of uninterrupted siddhi has begun, there will be no relaxation of the karma and the siddhi, the karma only waiting for the effectiveness of the power, the siddhi perfecting its force as the tapas increases in the body. Today, the typical perfection of the remaining elements of the jnanam throughout its whole range, the growth of lipi and drishti, the constant realisation of the Ishwara, the forward movement of the other siddhis. Pain is being given in the body, so that the discomfort of pain may by the habit of bhoga pass away. Pain will continue to be given henceforth till this aim is effected. There is no personality manifest behind this script, but this script belongs to the Master of the Yoga and proceeds from him through a passive channel. == There is a siege by the annamaya-chitta. It is allowed in order to get rid of it. Meanwhile the siddhis effected stand and those in preparation are being advanced. Today there will certainly be a partial siddhi of drishti and lipi, of the trikaldrishti with precision, of the ananda, the visvagati and the siddhis of power, not only in their general action, but in particular movement— The siege will be over in ten minutes. Lipi. “Efficient tapas”. Interpretation.—“commences from today.” ” “European civilisation in extremis”. ” 21 years4 of strife before Indian civilisation is willingly accepted in its flawless perfection. == The siege is broken. From this moment the full unrest[r]aint.
4 The manuscript is torn and the number not certain.—Ed. 53 Although the siege is broken, it is renewed from time to time and broken until the whole force is broken up. There is still imperfect statement in this script and the imperfection will remain only so long as the trikaldrishti remains imperfect. The whole action of the consciousness on whatever level has to be made vijnanamaya and this is already being done with no farther regard for the hesitations in the chitta. == Until the old movements of the annam are entirely cast out, these obstructions will continue; the thought is free, but the thought perception, trikaldrishti and prakamya-vyapti are not free. Still less the lipi & drishti. These have to be liberated, but the full liberation cannot occur today. Only the perfection has been promised, not the freedom from obstruction, although that freedom will be much more rapidly effected than it could have been formerly.—
Jan 15. Yesterday’s promises have had a very meagre fulfilment, for they were made merely to whip into life the dying expectation of progress & finality. There has been only an increased persistence in the few drishtis that present themselves perfectly, the rest being mere blurs & smutches,—a revival of consecutive fluency in the lipi,—a deepening of the conscious samadhi,—an activity of the trikaldrishti which cannot be called perfect or new & is not yet proved in those parts which go beyond previous achievement,—some strengthening of the siddhis of power,—a constantly active relation with the personal Ishwara, a modification of the Jiva’s personality and the permanent (not continuous) consciousness of one Personality in all things & beings,—a preparation of constant rati of the general ananda—some obscure movements of the arogya which seem to be retrograde rather than progressive,—an attempt of the elementary utthapana to recover lost ground,—and nothing else tangible. Yesterday’s was in fact a farther purificatory and preparatory activity.— Today’s is to be, if prediction can be trusted, an activity like the 13th ‘s. Too much need not be expected, but there will be a constant progress and firm establishment of positive siddhis.— 54 Lipi 3. The first progress to be made in 3. Fulfilled by the activity of the lipi Lipi 1.2. Thought has to take trikaldrishti into its province firmly. This had already begun, and the lipi is only an explanation. The trikaldrishti is prakamya and intuition of distant movements and is accepted subject to confirmation. The Vani which was anandamaya of the Prema Natha (dasyamadhura), is this morning ananda-vijnanamaya of the Guru-sakha. Lipi-drishti. ३ clear, 3 dim, 3 clearer but thick, ३ vivid, but thick. That is, first, the lipi in the chitra, perfectly vivid & stable, then, the lipi in the akasha dim & vague but just legible, then clearer but still not vivid, then stable, but not perfectly well defined. Immediately after the succession of predictive lipis, each of these stages was manifested in type. Lipi. “Stability”, sufficiently clear, “steadiness” dim. That is, the akashalipi is ready for a sufficiently clear stability, persistent in manifestation, not yet for a perfect steadiness in place. Immediately afterwards fulfilled. “Satiety”. “safety”. “Therefore satiety has to be forgotten by the system, safety has yet to be perfected.” The lipi is now consecutive in manifestation, simultaneous in stability. It is legible & in a way clear, but all the letters are not at once clear, nor does the clearness amount to vividness. The thought-perception without expression takes place now in the sukshma, but expresses truth of vijnana; if it expresses anything but this truth, it will be inhibited or corrected or inhibited and corrected. Lipi. “Knowledge.” earlier in the morning—fulfilled by the development of this increasing habit of right-perception in the thought. The possibilities of the lila are being included in this habit of right-perception; for the type & possibilities of the Yoga have long been fixed and are now being translated into actualities. The type of the lila has been fixed, the possibilities fixed in generality are now being fixed in minute detail,—a process that was unnecessary in the Yoga,—but the actualisation is still remote. Actuality can only be fixed after upalabdhi & the establishment of sraddha. Sraddha is established with regard to the predictions of 55 progress in the Yoga by the correctness of the lipi; there is no sraddha with regard to predictions of eventualities in the lila. Drishti. 8 & the tracing of the walls of a prison. That is, the utthapana is still detained in the prison of physical tamas. There has been a strong revival of tejasic activity in visrishti which seemed likely to become not only momentarily effective to a limited extent, but victorious recovering its old force. In the moment of stress this was twice contradicted by the inspiration which proved to be correct. Prediction has therefore become effective with regard to the bodily movements of the Yoga. The rati in all things (of the prema-ahaituka-chidghana anandas) is established though occasionally interrupted; the establishment of the ratna has now begun. The rati is less forward in events, than in states & vishayas. The corresponding stages of the bhoga have been rapidly passed through without special notice because it is the ananda and not the bhoga that is intended to be the permanent form of the ananda. According to prediction by the Vani there is a simultaneous movement of the jnanam, lipi, trikaldrishti covering the whole range attended by a general manifestation of rupadrishti (akasha & chitra) rough, vague or blurred predicted by the lipis 3, (vague & indistinct), 2 & 1. The movement has begun by the activity of the inspiration and of the viveka rejecting false inspirations. By this means several successive movements of men & animals have been accurately though not completely predicted, a few suggestions of error being rejected in time. Some of the inspirations present themselves at a distance & not as trikaldrishti, but a vague suggestion. Few [of] these prove correct. Collapse of the elementary utthapana with momentary disappearance of the tejas bringing about a cessation of the siddhi about 12. Lipi. J.F. will be C.J.5 Afternoon. Lipi 8. followed by some restoration of the elementary utthapana sufficient for the resumption of the siddhi.
5 Justice Fletcher will be Chief Justice (“Justice Fl” is written below and cancelled.) Ed. 56 Certain predictions of future events have been made which have to be justified by the event before they can be taken as the beginning of correct prediction of the future. A suspension of active progress till after 4 pm. Preparation of the accurate & precise trikaldrishti by inspiration & revelatory perception. The rest of the day was marked only by the [?intrusion] of ordinary thought, the under-current, in the new jnanam. 57 [Here resumes the notebook.] Jan 16th ..
Nothing is as yet final in the sense of being unbreachable except sraddha in the Yoga minus the physical saundaryam, a certain fluency of the new thought, a general freedom from any pronounced contradiction of the first two chatusthayas (sraddha in the Adesha and the daivashakti excepted) and an imperfect activity, very meagre but constant, of the third chatusthaya. Lipi. “satiety” several times repeated. ” God. Int[erpretation]. The divine personality will manifest not only behind the Vani, but in all the circumstances of the life and Yoga. ” Tonight . . delight . . safety. The Ananda and the confirmation of the conditions of outward action of the Yoga are to be among today’s siddhis. 10.15 The morning has been chiefly devoted to the taking entire possession by the personality of the Ishwara of the thought-expression and the removal of all restraints or government of the thought by the Shakti. The thought has also taken into itself the history of past ages, but is not yet as perfect in that province as in ordinary thought. The nature of the siddhi, as was recently more than once predicted by the Vani, approximates to the sadhan in the jail and is indeed in its nature the same sadhan, without its intensity, passing into siddhi. Sraddha is wanting or deficient. The lipi 8 has been frequent yesterday & was confirmed this morning. The elementary utthapana is once more triumphant over the denial of utthapana though still hampered by sukshma klanti and a strong return of the denial of anima. Walking from 6.20 to 7.35 and again from 8.5 to 10.8. No weariness in the body, the attempts of weariness to return being successfully rejected, but stiffness in the lower limbs & negative electrical ache, sukshma & slightly sthula, in the upper part of the body. The lipis 3 confirmed in the morning & 6 have also been frequent. Arogya is reasserting itself but not yet reestablished in possession of the body. The rupadrishti is still vague & blurred though often stable; perfect 58 images come, but, except the prakashamaya, do not wholly or stably materialise. 2.2 pm Walking, from 10.45 to 11.40. Again from 12.25 to 2.2. Altogether 6 hours with three intervals of half an hour and three quarters of an hour—ie 6 hours out of 73/4 hours. Result. Elementary utthapana was about to fail only once but was soon reinforced; in the other anima fails repeatedly, the last time entirely, but restores itself by a brief rest, the stiffness in the body & pain in the feet disappearing or reaching a minimum manifestation. The Ishwara is now master of all thought perceptions or expressed thought in the system and is laying his hold upon all feelings and sensations. Walking from 2.35 to 3.45 . . The strain on the utthapanashakti greater than before, but that on the anima slightly more sukshma; the latter is continuous, the former intermittent. Again from 4.15 to 6.15, making 9 hours out of 12. The force of utthapana has increased in the whole system and even at the end of these long trials acknowledges no weariness except in the outer material shell where an inclination to rest shows itself occasionally, but can be removed by a pause, standing, for a minute or a few minutes. The state of the anima varies, the denial sometimes increasing, sometimes diminishing or temporarily decreasing. The power of aisvaryam has greatly increased in the matters of siddhi, producing a much more rapid and spontaneous effect even in things physical than ever formerly. The satyadarshanam with regard to surrounding incidents, suspended for a time, has returned more powerful than when it was suspended but is still hampered by movements of buddha tapas, the one powerful obstacle now to the jnanam, but the power is that of soulless matter, inert and obstructive. A similar suspension of the clear rupadrishti & to some extent of the lipi has been also removed; the prakasha rupas are of great perfection, though not always vivid, and of all kinds and in answer to the aishwaryam is showing colours, red, violet, blue etc. Chhayaprakasha is also often very perfect. Chhaya is becoming perfect, but still shows stability in imperfection, but some instability in perfection. Other rupas are rare and unstable. The mastery of 59 the system by the Ishwara is now almost complete, though still of a moderate intensity & force. The second chatusthaya & the nature & realisation of the Shakti Jiva, marked by the appearance of the lipi 11 (Kali), are growing more rounded and permanently real to the consciousness. Sraddha is increasing but falters before anupalabdhi. The movements of the [ ]6 vani & thought, which have become one, of the perceptions & the lipi & drishti seem now to be justified by the event and more & more precise and accurate. Standing & walking 6.35 to 7.35. and again from 9.20 to 11.20. Altogether 12 hours out of 16. Sleep from 3.10 to 6.40. Ananda in all outward things and the established sense of the one Personality in all. Certain defects in the thought perception appeared towards the close of the day. Safety was confirmed to the trikaldrishti, not by events. Jan. 17th The progress of the siddhi today was greatly curbed by another attack of the asiddhi, but the asiddhi has no longer much power over the mind and feelings; all it can do is to affect the sraddha, obscure hamper or suspend the siddhis of the third chatusthaya and bring about some reaction in the fourth. During the morning remnants of sleep-tendency and some lowering of the elementary utthapana helped the asiddhi. Walking from 9 to 12.10. Samadhi in the afternoon, very deep and full of all kinds of drishti & lipi, but very confused and only towards the end sometimes helped by vijnana activity. Walked from 5.20 to 8.20. The utthapana does not fail, but is not intense and powerful as before. There is no positive weariness, but in the afternoon there was a general depression of activity. During the exertion pain & stiffness do not show themselves or very slightly, nor even afterwards, only when the exertion has been suspended for some time. Their hold even when manifest is not great. Occasionally they fill the sukshma body & manifest if there is a pause in the activity. Roga was strong today, nevertheless it yields to the aishwaryam without being removed entirely. The activity is excess of vayu with a slight element
6 MS the 60 of tejasic, jalamaya & parthiva action, but the results are dull and feeble compared with former manifestations. Other rogas can no longer make any impression on the system. Ananda of the nature of rati is becoming stable & permanent even in condition & event, as well as in all vishaya, action, movement etc. The personality is now habitually manifest in all things and persons; but is not always remembered. Trikaldrishti was largely inhibited, but reappeared towards the close of the day without recovering complete exactitude except occasionally. Assurance of safety given from outside. The most important development was the confirmation of raudrananda, pain being now invariably attended with pleasure. Formerly only the dull kinds of pain had this attribute, but now it has extended to those which are acute, although the intensity has not yet gone in experience beyond a certain degree. This development has been persistently predicted recently by the ever recurrent rupa of the bee, wasp or hornet. Rupas are now often distinct, stable & perfect on the background as well as in the akasha, but have not advanced otherwise. Sleep 11.45 to 6.45 Jan 18th 9.35 Defect of anima strongly felt on rising. Walking & standing from 7.20 to 9.30; the stiffness more insistent today. The utthapana has not recovered its force. Chhayarupas have still the tendency to vagueness & a blurred or imperfect form, but some are very distinct; these have a tendency to short stability or no stability at all. Momentary asaundaryam of guna, followed by a recovery and increased intensity of shuddha ananda in sarvasaundarya above guna; but this harmony is still imperfect. The rest of the day has passed in the final purification of the system from all trace of rajas or sensibility of the system to rajasic impressions from outside. The sattwic remnants are also being removed, but the process is not yet complete. A relaxation of the elementary utthapana occupied the system. The roga that came, is being slowly eliminated. Its chief characteristic is a dull form of watery nausea, slight in substance but with some tamasic power of oppression. The prithivi, tejas & jala are very weak. Hunger 61 persists. Samadhi in the afternoon greatly improved, but not free of the tamas. Sleep 1.0 to 7. Signs of the raising of the objective siege.
Jan 19th . Friday Sattwa & Tamas in their remnants are being removed; also the shadowy trace of desire from the lipsa, of ahankara from the buddhi, of self-activity from the thought and action. The control of the buddhi over the action has been eliminated & has now become mere imagination expressing itself outside the system. Sattwic activity is being eliminated from the vijnanamay trigunatita activity, but here the remnants are still not altogether void of obstructive substance. Letter from P.R. [Paul Richard] Safety assured though not absolute. The lipi & thought fulfilled. Walking & short standing from 7.45 to 10.45. No failure of utthapana, but the accumulative effect of adhogati is not yet removed and stiffness hangs about the lower body & in the sukshma as depression without actually occupying it, though strong touches are frequent. Farther exercise of the utthapana twice for an hour at a time. The final elimination of the sattwa approaches completion. There has been a simultaneous activity, insignificant in quantity & force, but pure in quality of all the members of the siddhi from 1 17, that is, the whole third, fourth, fifth & sixth chatusthayas. Some of the movements, however, were hardly more than preparatory. Lipi. इति ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे मोक्षयोगः, indicating the completion of the moksha and the establishment of the perfect samata with its three attributes and consequences. Sleep seven hours.
Jan 20th . Exercise of elementary utthapana from 6.50 to 12.0 noon. Interval of about 10 minutes at 7.30—standing twice for reading the papers, once for two or three minutes conversation. Some attempt at failure of utthapana about 10.15 removed entirely by the three minutes standing, and again after 11. removed of itself. The body is ceasing to be affected with depression by the defect of anima, itself now much reduced in its stress, even after discontinuation of 62 activity. The lipi 8 is persistent and points to the early perfection of elementary utthapana by the removal of all nirveda, klanti or necessity of change of occupation for body or mind. The thought, expression & perception, are entirely liberated from interference of the mind or from watch by the mind except to a slight extent in the immediate trikaldrishti. Thought, trikaldrishti, vyaptiprakamya; all the elements of jnanam, now act freely & rapidly and with a predominant, though not perfect accuracy. Even the general thought in the minds of others is perceived frequently & has been repeatedly proved. Sraddha in the Yoga is acquiring tejas because now supported by the activity of the jnanam, but in the adesha is not yet existent, though prepared to emerge on the first decisive upalabdhi. Rati in all things except roga is now the rule, & is generally the rati of ananda. A dull nausea has been persistent all the morning, but does not interfere with the appetite or disturb the prana. More has been eaten today than ordinarily & with full rati of food. The lipi & rupas are preparing frequency. Sattwa has finally disappeared and now only touches from time to time as rajas did in its last stage. Tamas has been eliminated, except the asraddha, but still attacks though feebly & with a much diminished heaviness. False vijnanam persists, but is losing its insistence & activity. Tamas, after a strong attack in the evening, was finally expelled, except in the body, and now survives only in ineffective touches; but the uncertainty of asraddha remains,—eliminated with regard to the Yoga, occasionally reviving with regard to the rapidity of the siddhi, easily sliding into actual sanshaya with regard to the adesha. Exercise of utthapana from 2.25 to 3.55 and from 6 to 7.30. The defect of anima gives trouble still after rest, but, although constantly recurrent, is deprived of continuous persistence. Sleep seven hours Time of completion of cooking fixed at 8.45,—actually completed 8.47. Arrival of most of the four fixed at 7 to 7.20. Three arrived, two at 7.8, another about 7.15. 63 Jan 21st The 21st has been fixed for the beginning of the perfected siddhis of power, the morning for the beginning of the frequency & stability of the rupa and the lipi. The latter prediction is being fulfilled, but the really vivid & perfect rupas are still prakasha or prakasha-chhaya or occasionally chhaya and there has been some retrogression in the vividness and perfection of lipi & of other rupas, except where the rupas are momentary. The trikaldrishti of the immediate surroundings though of some perfection when left to itself, is still hampered by the activity of foreign suggestions. Exercise of elementary utthapana 7.35 to 10.35 a.m. No weariness but occasional touches of adhogati & stiffness. Relics of watery nausea much water rising into the mouth. Touch of tejas and proof of jala at the time of visrishti, but no strong reaction or disturbance. Exercise of elementary utthapana from 2.20 to 5.5 and from 10 pm to 12.30 am. The siege of adhogati in the sukshma was in both cases strong but not overpowering. The perfect action of the siddhis of power commenced but slowly and on a very small scale. Sleep from 12.30 to 6.30.
Jan 22d The morning was occupied by a strong attack of asiddhi in
which even the finality of the first chatusthaya was denied. Ad-
vantage was taken with regard to an error by which the imperfect
harmony of pravritti & prakash tending to an imperfect harmony of
pravritti & shama was mistaken for persistence of sattwa, rajas &
tamas. This error produced strong asraddha and a return of attack
by the triguna. The attack came clearly from outside & did not arise
in the adhara but was admitted into it by the consent of the Jiva.
The harmonisation of prakash, pravritti & shama is proceeding.
Meanwhile the particular siddhis are not definitely active except
the physical. There was exercise of elementary utthapana for nearly
seven hours from 6.30 to 1.30 with a break of eighteen minutes
(12.12 to 12.30) for meals. During this time there were only three
standing pauses of from two to ten minutes, but only one for rest
(two minutes), the two others for reading the paper & bathing. The
exercise was pursued in spite of an insufficient tapas in the physical 64 aura. It was followed at its close by a stronger denial of anima than usual, but this disappeared directly the exercise was resumed from 3.30 to 6.30 and during these three hours there was no failure of utthapana, no depression, no defect of tapas in the aura. The denial of anima became inoperative for practical purposes and the three hours minimum & six to seven hours maximum was established today as predicted yesterday. In the afternoon there was a strong attack of sleep which prevailed for one hour & more. In samadhi the occurrence of perfect continuous images & scenes (not so perfect) was reestablished. Lipi indicating the death of Binod Gupta at an early date, fixed tentatively either on or by the 25th of the month. No verification of prediction about varta, money from expected source arriving by the 22d . Rati of rasagrahana established but with viparita srotas of virakti impairing its fullness especially with regard to events. Sleep for 6 hours(?). Jan 23d Morning occupied by strong attack of duhkha; the rest of the day by reconstitution of the siddhi. The vak of thought rose to the level of the inspired illuminative. Tejas & tapas low. Over nine hours exercise of elementary utthapana, but not continuous. Money from the expected quarter arrived after all on the 22d , but not the sum expected. There was, however, no prediction about the amount. Rati of bhoga and sarvasaundaryam established, chidghana and suddha strong, prema weak, ahaituka troubled, with a tendency to ratna of bhoga. Sahaituka sharirananda (vishaya and tivra) is establishing and generalising itself, raudra still subject to the limitation of intensity, vaidyuta & kama occasional and fitful. Attack on the health at the weak points still continues. Sleep 12.25 to 6.40 am. Sahitya was today resumed. Jan 24th . Lipi of death of Gupta fulfilled, but he died apparently on the day of the lipi, or possibly the next day, not on the 25th , of heart failure. There had been no previous news of illness etc. It is notable that the death of Sir J. Jenkins had been also foreseen, but 65 in that case there was first the news of his illness. Exercise of utthapana 6.55 to 11.40; strong attack of non-anima and temporary failure of utthapana. The tendency to ratna in the bhoga continues and there is occasional ratha. The nirananda is mostly in the physical element of the higher anandas where the indriyas are touched. Motions of contact are now commencing in which, starting with the vishaya and the tivra, all the five physical anandas manifest together raudra, vaidyuta and kama following each other or rather developing out of each other. The same ratna of bhoga is being applied to events and happenings and even to the circumstances of roga. Satiety and dharananyunata interfere with the full consummation, but are being subjected to the general law. This movement is connected with a rapid deepening of the dasyam through which the realisation of all motions mental and bodily being inspired, conducted and imposed by Prakriti is being confirmed not only to Chit in buddhi, but also to Chit in sensation, mental nervous and physical. The movements of the body are being liberated from the shadow of emotional or affective intention and choice. Adverse movements are chiefly of the order of roga, a sore throat having taken hold after an interval of several years, and of bodily slackness and failure of utthapana. Jan 25th & 26th Days of clouded progress, the revolt of the triguna against expulsion from the nature-environment and of attempted relapse. No record was kept. The chief progress in the third chatusthaya has been the effective clearing away of false vijnana so as to leave the perfecting of the vijnanam unhampered, the clearing of the sraddha, increase of the dasyam, the steady progress of the arogyam and the rapid advance of the Ananda. Utthapana & bhautasiddhi have been strongly denied. The Kalibhava is gaining in completeness, firmness and permanence. Jan 27th . Progress, unclouded resumed this morning. The results of the
last few days, so far as yet ascertained, may now be summed up. The
first chatusthaya, denied by the assault of the triguna, has gained 66 in strength by the ejection of the remnants of lower tejas; pravritti, prakasha & shama are arriving at a perfect harmony. The dasyam is being rendered firmer and firmer and combined with ananda is perfecting the shama and divesting it of all tamasic elements, perfecting also the pravritti and divesting it of all rajasic elements. The only tamas left is the physical and the asraddha of the Adesha, the latter the result of insufficient prakasha, the former of the imperfect conquest of the physical being by the vijnanam. The manifestation of the Kalibhava, harmonising the bala, raudra (karali) & shiva Kali, has perfected the second chatusthaya in all but intensity. The remnants of general asraddha in God & swashakti are disappearing and the only province of asraddha is the Adesha and the rapidity of the siddhi. This defect prevents the intensity of kalyanasraddha, and ishwarabhava etc. necessary to the perfection of the second chatusthaya. Jnanaprakasha is now strong and the mithyadharanas (asadgrahas) relating to the Yoga and Lila are disappearing. The Kalibhava and the realisation of self in all and all in the self are growing strong and persistent. The Master of the Yoga is more and more manifest in each detail of experience, but half-veiled by the Prakriti in the surroundings. Sahitya is once more hampered by the refusal of the annam to obey or even contain the vijnanamaya movements of the vak. On the other hand artha becomes more & more full and clear, powerful and luminous. Jnanam & Anandam Brahma are steadily deepening. The chief struggle is over the third & fourth chatusthayas where the annamaya obstruction has concentrated the best of its strength. Ananda has risen from the ratha of rasagrahana to the ratna of bhoga with a frequent emergence of râtha, which is especially strong in the sahaituka vishayabhoga & tivra & is spreading to the kama etc. Ananda, even ratha of the kamananda, is beginning definitely to emerge. The other bhogas (chidghana, prema, ahaituka, shuddha) are involved in the sharira and emerge out of it. It is here that the contradictions of ananda are occasionally strong. Ratha of the bhoga of events, conditions etc is prevailing. The contradictions are being overborne; pain & discomfort of heat & cold, contact etc are being dominated. The other field of struggle is the arogya; the sore throat was ejected after a struggle by 67 siddhi. The rogas still capable of touching the surface of the system attack frequently, but cannot hold except for short intervals, coming, retiring, succeeding, failing without cause. The disturbances of assimilation are yielding perceptibly to the Arogya; when they come, they cannot hold or make only a brief & seldom violent visit. Three full days of avisrishti were attended with perfect ease and the remaining one and a half with only a vague tendency to disturbance. Two nominal visrishtis occurred on the fifth & sixth days, but with only parthiva pressure, no tejasic, vayavic or jalamaya. Only at the end of the sixth day (this morning) somewhat acute tejahkshobha produced a copious visrishti of the old type. The system, however, dismissed the kshobha in about fifteen minutes and it went leaving behind no acute results. The central arogya still advances slowly. Sarvasaundaryam is not yet continuously permanent. Jnanam increases in force & exactness. The style of the vak rises to the inspired illuminative and is effective at its lowest level. The thought perception is now almost rid of false vijnanam in its material, but not in the arrangement of its material. Nevertheless accuracy of time is growing, accuracy of place has begun, accuracy of circumstance, chiefly, is defective—all this in the trikaldrishti. Prakamya & vyapti are strong and more continuous, less chequered by error. The internal motions of animals & to a less extent of men, the forces working on them, the ananda & tapas from above, even the explicit thoughts are being more and more observed and are usually justified by the attendant or subsequent action. The siddhis of power work well & perfectly, in harmony with the trikaldrishti, not so well when divorced from it. The physical tone of the sys- tem is recovering its elasticity & with it elementary utthapana and bhautasiddhi are reviving. Samadhi improves steadily, but is much hampered by sleep which has revived its force during these last three or four days. Time-prophecy. Arrival from the match predicted after 11.30,
a little before 11.45. Actual arrival 11.43. Sahityasiddhi is being
finally prepared. 68 Jan 28th The control of the Ishwara, complete in the script and vani, has extended itself to the thought perceptions. Thought-expression attained by a rapid involved process the siddhi of absolute inevitability; the old slow movements are being progressively abandoned. In this case the effective and illuminative effective were the siddhi with a tendency to frequency of illuminative & inspired illuminative; but now the inspired emerged in a moment and took the place of these lower movements drawing them into itself and was itself drawn next moment into the [inevitable].7 A similarly rapid siddhi is being prepared in the lipi, but there is strong obstruction in the trikaldrishti and rupadrishti. Successful siddhiprayoga of power increases in frequency and perfection. The elementary utthapana is reviving (there was 3 hours exercise continuously with a minute or two of interval) but is still burdened with the bhauta asiddhi.
Jan 29th & 30th Spent in the slow modulation of the annamaya mentality in the environment to the movements of the vijnanam. The annam of the body resists the working of the sahitya, the only karma that as yet seeks to proceed regularly, though bhasha, study and nirukta are pressing forward. A strong siege of tamas besets the physical brain. Knowledge floods it from the vijnanam, knowledge of type & possibility, but not yet of actuality; but the brain is unwilling to allow its expression, though willing to perceive & receive it. The third chatusthaya progresses slowly towards regularisation. Rigveda has been resumed & is pursued slowly but regularly. Jan 31st. The lipi & rupa are now less fugitive & more firm in outlines, but not yet sufficiently or spontaneously vivid. In rupa prakasha still predominates. Thought expression is perfect but infrequent; the script bears the burden of the transformation of the remains of asatyam to satyam. Trikaldrishti improves but in things petty
7 MS inspired 69 & immediate; nevertheless distant movements are also becoming correct & proved, eg Lourdes’ illness in its progressive stages. Today siddhis of power showed and advance in power of detail, but towards the end they were successfully resisted. There is no definite progress in bhautasiddhi or visvagati though there is some sign of preparation for regularity in the last. The vijnanam is slowly asserting itself in karma. At night according to a previous prediction swapna samadhi established its initial perfection in type, the recorded images being of an extraordinary minute perfection in vividness & multitudinous detail & sufficiently though not preeminently stable, eg. a ship of another world. The images were mainly of the Bhuvar.
Feb 1st The sahitya begins to extend itself to all types of prose, with freedom of flow and perfection of type but not yet rapidity of flow or perfection in every detail. The silence of the divine element in vani & script was broken & the siddhi moves swiftly. Saundarya bodha has been made finally the natural view of the mind & indriyas, only faint relics of the asundaram remaining in the physical consciousness. The last relics of asamata are finally disappearing, those of depression giving way to a settled tejas & tapas and the defects of the second chatusthaya are in course of removal. The old prediction about the duta was today fulfilled. Kamananda with the ratha recurs daily, but is not yet frequent or continuous. The lipi is proceeding towards finality, gaining in habit of vividness & maintaining the same relative stability of position; the akashic movement in which it occurs is settling down. The non-physical elements of the third chatusthaya increase slowly. The conquest of the roga in the stomach increases; tejasic excess fails to keep its hold, assimilation has a greater force & when visrishti occurs, it is so little as to be hardly worth reckoning. The akashic state is preparing. On the other [hand] bhautasiddhi, elementary utthapana and arogya of the centre are obstinately contradicted, and saundaryam makes indefinite advance. Sleep is once more strong and hampers the visvagati. 70 February 2d After a long progressive advance the lipi has established finally by a sudden manifestation simultaneity, stability, legibility and is only hampered in spontaneous vividness. The unity of the sentence in the lipi is also broken by the superimposition of other sentences. These difficulties were removed in the afternoon and all that is now left is to eliminate the habit of imperfect lipi and strengthen the habit of perfect lipi. The exactitude of trikaldrishti has finally begun, but is strongly combated. Crude rupas are becoming clearer and of all kinds, but tejas, chhaya and prakash predominate. The visrishti broke out on this the seventh day, but tejasic excess only exerted itself, after and not before, for a short time. Subsequently vayavic excess remained for a long time. Today the samadhi was used persistently as a preparation for sahitya. At night perfect images are the rule, but stability & vividness are not yet the ordinary law of the vision. Farther progress of sahitya. February 3d .. Utthapana & bhauta siddhi seem to be recovering tone. 3 hours with a very slight reaction of defect of anima. The process of removal of jalavisrishti has begun, the frequent evacuation has been brought down to a limit of four times a day, not always copious. Little definite progress today. February 4th . The bhoga of the general (non-physical) ananda manifested once more in force with a tendency to the habit of the ratha, independent of saundaryabodha which emerges from the ananda. Firmness of the crude rupa established & the establishment of clearness conjoint with firmness and stability begun. The imperfect lipi predominates. The script as substitute for vani is revived. Thought manifests its absolute perfection but with a downward tendency to the inspired illuminative. Perfection of trikaldrishti is inhibited, but exactitude of effect of the aishwaryam is becoming more common. Elementary utthapana morning & afternoon, but with two hours, not three hours limit. Anandavani revived. Sahitya etc do not advance. The Kalibhava is more continuous. 71 February 5th Personality of the Master in the vani more perfectly & continuously manifested. The Varahi in the Prakriti. The general ananda is liberated from nirananda in the common, expressionless and vulgar. Lipi predicting richness in rupas, finality of trikaldrishti not immediate; also visvagati. Sortilege. यया त्वया जगत्स्रष्टा जगत्पातात्ति यो जगत् | सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः ‖and उत्तस्थौ च जगत्राथस्तया सुक्तो जनार्दनः | एकार्णवेऽहिशयनात्तत्तः स ददृशे च तौ, relating to the removal of the nidra, the release of the shakti of trikal (ahi) from the sushupti (एकार्णव) and the perfection of the visvagati in the two regions of sukshma & sthula (Bhur, Bhuvah, Swar) After a strong revival of false tejas, false vijnan and general asiddhi, the annamaya atmosphere was finally cleared, tyaga enforced on the lower annamaya devatas and dasyam in the general bhava delivered from the last reserves of liberty. The denial of arogya in the assimilative processes due to retention of jalavisrishti & imperfect assimilation revived with power. There is no real parthiva pressure, but merely the habit of bhauta excess.
Feb 6th . (Tuesday) .. Yesterday’s siddhi confirmed. Both liberty & prejudgment have ceased; passive activity is perfectly effected. The exactitude of satyadrishti is being effected in the lipidrishti, subjective perceptions (of the lower vijnanam) and prakamya is being displayed. It is not yet quite exact as applied to physical events. The siddhi of the vani is perfect. The distinguishing faculty in vivek acts frequently & perfectly but without intensity or strong illumination, excluding actual error; where it does not [act],8 there is uncertainty. This is especially with regard to the future (in the adesha and important events at a distance). Proofs of effective siddhi acting on the world at large are increasing, but the movements are still uncertain and comparatively rare. The rupa is increasing in frequency & richness of content. Later on the Shakti in its downward descent entered a layer of the annamaya Patala which had not yet been coerced by the vijnanam; there was in consequence a disturbance,
8 MS exact 72 a cloud of the old sanskaras flying up and obstructing the siddhi. The finality of trikaldrishti seems to have begun.
Feb 7th . Chiefly occupied with the annamaya disturbance. The sahitya siddhi successfully invaded poetry, the epic & dramatic styles. The thought is working to establish the inspired instead of the effective as the persistent style of thought expression and to rise from it to absolute inevitability. It does not now sink below the effective. There has been farther trouble about the vani, the anandabuddha being misused; it now tends to be finally replaced by the ananda- mahat. Trikaldrishti is so far advanced that the turns of flight of a butterfly, or a bird can all be predicted during the flight, but there is a difficulty about the prediction of the next movement of an animal in a state of rest. It can be foretold but the action is capricious. Trikaldrishti of things unseen is hampered by diffidence, unless there is a knowledge of the actual occupation in which case the general stages, eg of the progress of cooking, can be told without any material data to go upon, by mere trikaldrishti. There is strong & almost perfect prakamya of inner movements, forces, intentions etc, but not yet of the determining force, movement or action. Visvagati revived in force; frequency of sight but not yet the stability. Sukshma smell has revived its activity, but is infrequent. Feb 8th The flight of some score of butterflies & many birds fore- told in their turns, only two or three errors due to speculation or tejasic action. Usually siddhi of power & siddhi of knowledge seem to be one. Future movement of animals in rest can now be told with some exactitude, but error is easier because of stronger habit of tejasic speculation. Aishwarya & trikaldrishti have not yet been harmonised. Drishti of an eye, prakasha-chhaya-tejas, in the akasha, perfect but momentary,—an indication of the richer drishti (dense & developed) perfect but not yet capable of stability. This is already developing. The vani strongly anandamaya, first of the vijnanamaya ananda, then of the others, reappears full of the Vishnu or Pradyumna personality, taking into it Rudra (Balarama), 73 Shiva (Mahavira) and Aniruddha (Kama). The definite personality of the Master in his personal relations to this Yoga and the Jiva in the Yoga has to develop out of the laya; for Vishnu is the Ishwara who incarnates. The present method of the Yoga is a progressive replacement of buddha bhavas by vijnana & ananda bhavas, and of the lower of these by the higher. The firmness and clearness of the stable rupas is much interfered with [ ]9 by unsteady floating waves of the subtle-gross etheric material of which it is formed; these waves mix with the clear form and blur it by excess of material in the attempt to reinforce its distinctness. Perfect satisfaction has now been given to the Aniruddha element in the Jiva, so far as the Yoga is concerned, by the revelation of the scientific means & steady progress used in the siddhi, but the Balarama element awaits satisfaction. The Mahavira element has also been satisfied by the floods of knowledge that are being poured down, but the Pradyumna element awaits satisfaction. In the Adeshasiddhi there has as yet been no perfect satisfaction even to the Aniruddha element. Lipi (on Sultan’s back, chitra formed by the hairs). Satisfaction to Brihaspati, not yet to the other deities. Satisfaction to Bala (due). N.B. Bala is the Titanic force from the Mahat which must eventually conquer & replace Rudra, though conquered by him in the Buddha, because descending into the Buddha he becomes a Daitya disturbing evolution by a premature effort towards perfection. The same is true of all the greater Daityas who are not Rakshasic in temper (Asurim Rakshasincaiva prakritim apaunah). Sahitya siddhi in ordinary poetical forms. Satiety of interest in what is old and familiar, “staleness”, is being overcome. Lipi “zoology” indicating a superior light on the science of life forms bringing zoology into harmony with the general satyam and getting rid of materialistic difficulties; immediately after while casually seeking a book to read, I picked up Haeckel, opened at the chapter on Worm forms ancestral to man and had the predicted illumination. Such detailed trikaldrishti is now becoming very frequent.
9 MS it
Journal of Yoga.
July 1st 1912— August, 1912, will complete the seventh year of my practice of Yoga. It has taken so long to complete a long record of wanderings, stumbles, gropings, experiments,—for Nature beginning in the dark to grope her way to the light—now an assured, but not yet a full lustre,—for the Master of the Yoga to quiet the restless individual will and the presumptuous individual intelligence so that the Truth might liberate itself from human possibilities & searchings and the Power emerge out of human weaknesses and limitations. The night of the thirtieth marked by a communication from the sahasradala, of the old type, sruti, but clear of the old confusions which used to rise around the higher Commands. It was clearly the Purushottama speaking and the Shakti receiving the command. Already the lipi had given warning of a new life beginning on the 1st July,—a new .. life, that is to say, a new type of action, starting with a temporarily complete realisation of novel Personality and the final inevitable seal on the dasyabhava. Not that anything was done abruptly. In this yoga at least nothing has been abrupt except the beginnings,—the consummations are always led up to by long preparation & development, continual ebb & flow, ceaseless struggling, falling & rising—a progress from imperfection through imperfections to imperfect and insecure perfections & only at last an absolute finality and security. Even now the dasyam though complete in action, is not free of an intellectual questioning. But this last leaven of asraddha, of nastikya-buddhi, is confined to the truth or untruth of the Adesha given in the jail, the apprehension of certain forms of akalyana; it is not capable any longer of positiveness & even at its highest is unable to generalise itself. For the rest the triple dasyam of the 75 body is active beyond doubt, the last shadowy effigies of the double dasyam is fading away—in the mind and feelings there is not the same clearness; for the shadow of the double dasyam still persists by the strength of the asraddha, but the express thought, the vak of the divine communication, the experiences & feelings (all except the depression due to doubt) are ordinarily independent of the anumati. Only the perceptions present still a field to the unhappy independence of the soul, its triste liberty to doubt & revolt against God, and from this field the others are sometimes temporarily affected. The three forms of dasyam are now distinct and well-marked. The simple dasyam is that obedience to the divine impulsion which is self-chosen & depends on the individual’s intelligence of God’s will and his consent, his readiness to obey. The Purusha is still karta & anumanta, a servant of God, not His slave. The great step bridging the transition from the simple to the double dasyam is the renouncement of the kartritwa abhimana, by which we perceive that Prakriti is the only doer of all our actions voluntary or involuntary from the most deliberately concerted endeavour even to the simplest trifle and, in consciousness, are aware of the impulse of Prakriti in every movement physical or mental. At first the consciousness tends to make a false division claiming the movement itself to be our own although the determining impulse is felt as a driving or a pressure proceeding from infinite Nature above or around us. The wearing away of this division marks a farther attenuation of servanthood and deepening towards the divine servitude. But so long as the anumanta keeps his abhimana and reserves his right of individual lordship (Ishwara) over Prakriti, we have not passed the stage of simple dasyam. For between the various impulses of Prakriti, we have the sense of choosing, of an active & constant freedom, & although we choose what we understand to be God’s will, it is still our choice that determines the action in the adhara & not His direct and imperative Will. In the double dasyam on the contrary there is no active & constant freedom, but only a general & ultimate freedom which is used little or only exceptionally. We are aware of ourselves as Ishwara & anumanta, the individual ruling & sanctioning authority, but, although we still have the power of refusing our sanction to any particular impulse of 76 Prakriti if we choose, we do not choose; we make no choice, we do not determine what is God’s will and act thereby or order Prakriti to act thereby, but leave everything to God to determine; the whole responsibility is His & a given impulse of Prakriti fulfils itself or not as He chooses without our interference. If the will is used, it is used by Prakriti. We are aware of it as being not our will, but the will in the adhar used by Prakriti. In the triple dasyam, even this potential freedom disappears. Whatever impulse of infinite Nature comes, we could not interfere with it if we wished, any more than the drifting leaf can deny itself to the storm or the engine to the force that works it. We are aware of our body as a whole & in its various parts being moved not by will in the body but by a will or force outside the body; our thoughts, feelings, will-power similarly. Each of these stands perfectly apart from the others & is worked separately by Nature. The will wills & has done; it does not try to determine action but leaves the action to happen or not as Nature pleases; the thought thinks & is done, it does not try to determine either the movement of the will or the movement of the action; the feelings equally live for themselves, atmatripta, not striving to compel action & emotion or thought & feeling to agree. What harmony is necessary is determined by the Para Shakti that drives us, which we feel always as a Force driving us. But this Force is itself only an instrument of a conscious Will driving it,—the Will or Anumati of the Purushottama, who is Parameshwara & universal Anumanta. This consummation is also attended by a ripening realisation of the Divine Master. Formerly I realised the Impersonal God, Brahma or Sacchidan[an]dam separately from the Personal, Ishwara or Sacchidananda. Brahma has been thoroughly realised in its absolute infinity & as the material & informing presence of the world & each thing it contains, yat kincha jagatyam jagat. But the sense of the One has not been applicable utterly & constantly,—there have been lacunae in the unitarian consciousness, partly because the Personality has not been realised with equal thoroughness or as one with the Impersonality. Hence while dwelling on the Paratman, the mind, whenever the Jivatman manifested itself in the sarvam Brahma, has been unable to assimilate it to the predominant realisation and an 77 element of Dwaitabhava,—of Visishtadwaita has entered into its perception. Even when the assimilation is partly effected, the Jiva is felt as an individual & local manifestation of the impersonal Chaitanya and not as the individual manifestation of Chaitanya as universal Personality. On the other hand the universal Sri Krishna or Krishna-Kali in all things animate or inanimate has been realised entirely, but not with sufficient constancy & latterly with little frequency. The remedy is to unify the two realisations & towards this consummation I feel the Shakti to be now moving. The action of this triple dasyam is now characterised by a harmony of shama & tapas. This harmony has been hitherto impossible owing to the excess of mental tejas which sought perpetually to energise the action & bring about a more rapid or a more perfect fruit, thus impairing the shama which consists in anarambha, shanti & the perfect realisation by the Jnata-Purusha of his own passivity. The state of action vacillated from tamasic vairagya or udasinata to rajasic heat & fervour of action. All this was an importation from outside, from the annamaya devatas, but a constant importation. With the greater perfection of the dasyam this pendulary vacillation between inertia & disturbance is sinking to rest and the hour of intense (chanda) activity in the Prakriti with perfect anarambha in the Purusha is drawing nearer. The third power of action, Prakasha, which is as a light on the path to the tapas, showing it its own works, is more & more active, but not perfect, although rounding towards perfection. This prakasha has been for the most part vijnanamaya, of the nature of discriminative & selective knowledge, acting directly by discrimination & selection as the first process of thought. For instance, I see a bird flying & I discriminate & select the farther course of its flight by an act of determining illumination—I do not see the future flight with the self-vision as I see the present flight with the physical vision & so know about it. I see only the truth (ritam, satyam) about this flight, satyam of it, not sat, its truth of existence, not its existence. But this day I realised more certainly what I had previously perceived by fragmentary experience, that the basis of all knowledge is atmaprakasha of sat; by chit, that is to say, or sat luminous to itself. I began to see first the thing-in-itself 78 in the Brahman (whether thing objective or thing subjective) and as part of that vision idea or truth of the thing self-manifest. The obstacles of vijnana-siddhi and of all subjective siddhi are no longer in myself but in the circumambient annamaya prakriti, not that attached to myself as an atmosphere by my past karma (for that is purified), but the general prakriti. It is from this besieging environment that imperfections expelled from myself reenter temporarily my system or the old regularised sanskaras of Nature which we miscall laws stand in the way of progress,—eg illness, unease, thirst, limitation of power or knowledge, inactivity of power or knowledge. I feel, for instance, no thirst in the body but a sense of dryness around me & besieging me, but not clinging as it does when in the karmadeha or personal environment; I have sometimes to drink in order to satisfy these devatas. When I feel no bodily chill or discomfort in exposure, sleeping out uncovered in the cold wind at night, yet around me there is an unease & a shrinking which I cannot yet ignore. The obstruction & limitation, however, are no longer jealous & malignant, but the voluntary or involuntary expression of the natural incompetence or unwillingness of the annamaya devatas to new movements to which they are unaccustomed & which hurt their ease & their egoism. Notable Lipis today were these— 1. Fidelity to the duties laid down by the speech. (This lipi pronounces a principle of the new action which has already begun to be fulfilled). 2. The heart and nature of the child (including the animal), the strength of the Titan, the appetites of the old giants, the intellectuality of Gods. 3. Kindly in intention, tragic in result. (Dharma in the Kali). 4. Finality to the tejas. (One of the immediate siddhis to be expected in the yoga.[)] 5. Rupadrishti. 6 Thaumaturgy. Yesterday, the 30th , there were four apposite sortileges which have an importance of the future and are besides worth noting for their entire appositeness to thought or circumstance. 79 (1) विरजानलजमग्निं धार्यं प्रोक्तं महर्षिभिः | औपासनसमुत्पत्रं गृहस्थेभ्यो विशेषतः ‖ Brihajjabala. Agni is the Tapas (Chit-tattwa in energy) & the activity of the tapas is the most important siddhi now in progress—an activity born of a fire purified from rajas. The disappearance of rajasic tendency is now being finally [effected]1 (the tamasic still lasts), even the last dust of it in the annamaya environment is being swept up and out. This purified tapas is that to be contained by the jnani in me. But in addition the tapas born of devotional self-dedication is needed, especially, by the karmi—the first belongs to the realisation of the nirgun sad Brahman, the second to the conception of universal Narayana. The first by itself makes for Sannyasa, the second for divine activity. The reference is to the passing away of the mere sannyasochita bhava in its last remnants at the end of June, the fulfilment of tyaga, the passing beyond the limitations of the sadhan of the Gita to the sadhan of the Veda. It is true this had already been effected in essence, but the last tendencies in the annamaya mind to the sanskaras of asceticism & mere renunciation have only now expired. (2) उक्थं प्राणो वा उक्थं प्राणो हीदं सर्वमुत्थापयत्युद्धास्मादुक्थविद् वीरस्तिष्ठत्युक्थस्य सायुज्यं सलोकतां जयति य एवं वेद ‖ Brihad Aranyaka. Uktham (prayer) is here the ishita and to show me that ishita (lipsa without bondage) is one with prayer, the latter rose again at night at the moment of the final establishment of the dasya and the Adeshavani. Ishita is the force of life creating things, raising up from weakness to strength, from nonbeing to being[;] by ishita the soul rises up in strength and climbs from this lower condition to the high divine condition & becomes no longer of this world where ishita weakens into wish & longing but of the world of the Isha and in touch with the conditions of that state of Swarajya in which the ishita is the natural state of the soul. The sortilege was an answer to the depression caused by asraddha and an assurance of fulfilment by ishita. (3) अत्रं ब्रह्मोति व्यजानात् | Taittiriya.
1 MS affected 80 The financial condition is now at its worst,—a debt of Rs 300, money almost at an end, all sources either denied or suspended & everybody who could help temporarily in a similar condition of destitution. The sortilege came as an answer to the anxiety in the annamaya mind about the sharirayatra. (4) तत्कुलमाचक्षते यस्मिन्कुले भवति य एवं वेद य उ हैवंविदा स्पर्धतेऽनुशुष्यत्यनुशुष्य हैवान्ततो म्रियत इत्यध्यात्मं | Brihad Aranyaka. An answer to doubts about the activity of ill-wishers.
July 2d . Nothing of decisive importance today. The vani is active. It seems that the faculty of rapid interpretation of the rupas, lipis etc is being finally established and there is greater firmness of the trikaldrishti. There is stress in the lipi on the word "prodigy", which seems to be prophetic in its nature. The symbols of physical ananda have been determined and were repeatedly shown—a butterfly for kamananda, (this is of long standing), a wasp for raudrananda, a bee or honeyfly for tivrananda, the long Indian bee for vishayananda, a moth for vishayananda.2 Lipi—25th George—first end of existing state of destiny. I may note that a former sortilege occurring after the Titanic disaster and pointing to fresh disasters in the struggle of machinery with Nature, which I had supposed to be false or falsely interpreted, is today vindicated. No less than four accidents (three fatal, one extensive) in two days in aviation! It is noteworthy that I was wondering only a day or two ago at the comparative freedom of Germany from these accidents—but these accidents (except one, I think) are in Germany. 8, 9 and 7 constantly reappear in the lipi. They indicate the chief points on which the struggle with the objective resistance is now concentrated. The secondary utthapana commenced feebly on the first attained on the night of the second some strength. There was perfect mahima & laghima (perfect in nature, not intensity) in the legs, but the defect of anima prevented sustainment for more
2 The first or, less likely, the second occurrence of “vishayananda” is a slip for “vaidyutananda”.—Ed. 81 than 15 minutes. In the arms it is general adhogati working through unease and general hostile physical sanskara that opposes; the special defect of anima is less prominent, though entirely absent only in one or two positions. Even in those the adhogati works through kala to recreate it. ====== July 3d . The barrier offered in the annamaya prakriti to all decisive fulfilment of the vijnana-chatusthaya (the siddhis of knowledge & power incidental to the opening of the ideal faculty) [has]3 at last given way. The power of trikaldrishti in those movements which are nearest to the prakamya and vyapti (perception and reception of the truth about objects by sanyama on the objects or contact in consciousness with them), [has]4 triumphed over the obstruction. Instead of a difficult choice of the truth, past, present & future, about things & happenings, a choice hampered by a siege of false suggestions from the physical gods in the material environment, the suggestions themselves are coming to be automatically true. The vijnanam which is satyam ritam is conquering the last fields of mentality & imposing its satyadharma or law of self-existent truth which is necessary for perfect vision of things, satyadharmaya drishtaye. The movement is not yet entirely triumphant, for the enemy returns to the charge and clouds the siddhi with the anritam, but in the siddhi now there is fixity &, though not perfect continuity, yet a prevailing persistence. The enemy cannot prevent the persistence. The condition of success appears to be perfect passivity. If there is any arambha, any setting about to know, mental activity with its tangled web of error starts again; Truth, the satyam, is idea true in itself, self-revealing[,] atmaprakasha, not acquired, not in any way arrived at. The mind with all its guessing, inferring, discovering can only reach a marred & mutilated truth inevitably companioned by error. This breaking of the barrier was presaged by the lipi. “The difficulty is conquered.” 3 MS have
4 MS have 82 The siddhis of power have also begun their decisive action but less perfectly than the trikaldrishti of prakamya and vyapti. There are four tendencies that prevent its proper action & effectuality; (1) the tendency to miss the object of the prayoga, as when Pallas Athene turns the shafts from the hero of her preference, so that the aishwarya or vashita does not act upon it at all; (2) the tendency because of habit, previous purpose or tendency or mere recalcitrance to a novel suggestion to pay no heed to it, to shake off the shaft of suggestion from the mental body & go on one’s way, if one is in motion or remain firm, if static, as if the suggestion had not reached; by the sukshmadrishti or by some involuntary movement the hitting of the mark by the force aimed at it can be discerned; (3) the tendency to confusion in the mental current of suggestion & mechanical opposition in the body leading to delay of obedience or deviation from the time, place & circumstance enjoined; (4) the tendency for adverse circumstance to interfere & divert the faultless or generally successful fulfilment begun. However, the frequency of obedience & frequent exactness of the action show the emergence of the successful Shakti. It is notable that both these activities are confined in their success for the most part to the immediate happenings around me of a trifling nature. In the rest there is only a general pressure and ultimate success and a capricious success in details. The therapeutic power has evidently gained in force. The vijnanamaya articulate thought had established its free activity regardless of all doubt & opposition in the mind, but it had not decisively proved its truth & vijnanamaya nature by unvarying result in the objective & subjective happenings of Yoga & life; but this movement of proof has now powerfully commenced. Drishti is also preparing a decisive movement both in lipi & in crude rupa. The lipi "After dinner the siddhi will take a new turn", came in the afternoon & was fulfilled duly like the script of the morning. The new turn proved to be the final establishment of the first chatusthaya where it was still weak (in the hasyam or active atmaprasada) and its independence even in the annamaya prakriti & its last outworks of favourable & unfavourable happening (mangalam & amangalam). There are a few recesses of environing material mind in which sensitiveness to the apriyam survives feebly, but 83 these touches have only a brief persistence. The second chatusthaya is preparing its liberation in the defective points (kalyanasraddha, faith in the adesha, ishwarabhava, etc), but as yet only the sraddha in the yoga siddhi is decisively fulfilled. The reason in the annamaya mind opposes the perfect sraddha, the damyam in the annamaya temperament opposes the ishwarabhava.
July 4th The lipi is not yet entirely conquered by the Satyam. Especially when the doubt about the adesha siddhi rises, it gives or suggests false prophecies but the falsehood is usually noted, now, at the time & no longer deceives. Today’s notable lipis (1) Fullest satisfaction of the heart next after the fulfilment of the laughter (hasyam). It is notable that the fulfilment of hasyasiddhi has recently been predicted with great persistence by the lipi “laughter”, which I could not then understand. Cf the old lipi, “Safety” (2) Ekas tisthati viras tisthati. (3) Sadi Carnot. (4) Disorder—at once; yes. The last script had reference to the prolonged attack on the first two chatusthayas & also on the new siddhis of the third which had produced in the annam some disorder, mental activity & vague uneasiness; it predicted the immediate removal of the disorder by restoration of passivity & was at once fulfilled. The attack lasted or recurred throughout the day until this script appeared with its immediate fulfilment. The vividness, frequency & simultaneity of the lipi have now been established in fixity, with continuity; but are not yet invariable or intense. Different forms of lipi, chhayamay, varnamaya are becoming more frequent (called in the prophetic script lipikaushalya). Along with this successful issue from a long & weary struggle the details of the lipi are becoming more & more independent of mental activity,—eg. le resultat decisif where the annamaya mind had blunderingly suggested decisive; the words suggested by the mental thought voice are increasingly rejected and other unexpected words substituted even when the lipi appears progressively and not with an 84 unexpected spontaneity; etc. Automatic script recommenced today showed a greater truthfulness in the few statements made about the next movements of the yoga but is still capable of exaggeration. The vani has not yet entirely established its satyam to the mind. It is still taking up all imperative thought-voices suggestive of action & the articulate Thought is taking up all voices suggestive of knowledge. When this movement proceeds, there is a slight return to the old inefficiency of phrase, ambiguity of statement or exaggeration of suggestion; but these faults are only reproduced to be removed & not, as used to be the case, to have bhoga & be exhausted. The siddhis of power progress steadily. One of the difficulties is now removed; the power hits its mark, & where unfavourable circumstances intervene, favourable circumstances have begun to appear to counteract them. But refusal, delay & perversion are still common. Those on whom the power is used for progress in Yoga (S. [Srinivasachari] Bh. [Bharati] Sn. [Saurin] Bj. [Bijoy]) give frequent proofs now of success of siddhi & especially of vyapti of the shakti & jnanam in my or of my thoughts, but this siddhi is not yet decisively regularised. Mental bhukti is now complete (with the exception of adverse events where there is more of samata than bhukti) & is invariable in rasagrahanam, usual in bhoga and, nowadays, occasional as ananda. But the shuddha ananda attended by the realisation of universal saundaryam often fails temporarily, owing to the loss of hold on the inner man and the dwelling on the physical appearance instead,—when this happens, and it happens only with regard to human faces, there is a fall in the general tone of the bhukti which tends to lose hold of the second & third intensities of bhoga (ratha & ratna) and descend to the rati or lowest intensity or else even to go back from bhoga to mere rasagrahana. But the lapse is never long sustained. Physical bhukti of the indriyas is well established except for
the occasional failure of chakshush ananda in the movement above
described and a failure in certain tastes of the palate,—the latter
exceptional. Sparshananda is still confined mainly to the low state
of the rati, though well capable of the higher states, and is hampered
by the persistence of discomfort by prolonged exposure to excessive 85 heat, exposure to cold above a certain degree in the state of sleep or after sleep when the nervous vitality is lowered, the intenser touches of pain or poisonous irritation. Thirst is being once more expelled, but hunger is again active. The five physical anandas occur occasionally sahaituka, but the ahaituka activities have for the time being been suspended along with progress in the other physical siddhis. Sleep is strong, also adhogati of weariness, denial of anima, refusal of the saundaryam, persistence of the stray survivals of the phantasm of illness-symptoms. These seem, however, to be losing all hold except on the stomach & central functions, where they are attempting to resist final eviction (fullness, tejasic unease, touches of nausea) or to prevent fixity of siddhi. Visrishti is stronger than it has been for a long time past. Utthapana of neck maintained for about 10 or 15 minutes, finally overcome by pressure of adhogati. ======= July 5th & 6th A day of considerable and constant progress. Two predictions were made during its course of the progress apportioned to it, the first in script after an opening activity of telepathy and thought- reading, the second in thought and perception. The script ran, “More advance in vyapti & prakamya of thought; decisive effect in siddhi of rupadrishti. Progress in visvagati. Physical siddhi in 6. 7 & 8 (secondary)”. The prediction was fulfilled, but perfunctorily without any generosity or amplitude of effect. It was replaced by the second prediction which promised the beginning of a second totality of the third chatusthaya on a larger scale & with a stronger effectiveness heralded by the extension of trikaldrishti, prakamya, vyapti and the siddhis of power to things distant in place & time and a preparation of totality in the fourth & fifth chatusthayas. There has long been a free & successful telepathy (vyapti) &
reading (prakamya) of the characters, feelings & states of mind of
others and for longer still an elementary perception & vyapti of
their actions. But the thought contents of the minds of others have
been hidden from me except occasionally or in abnormal states
of my being when it was concentrated in anger, apprehension or
sympathy. Or it would be truer to say that I have read & received 86 plentifully the thoughts of others, but as I now perceive without knowing their nature & origin,—because the discriminative faculty & the sraddha or shastra of the thing were absent. Today, however, the veil was lifted, the barrier finally broken. Not only did telepathy & thought-reading abound, but in a single day the proof of correctness began to be ample. Things distant in time & place have also begun to yield up the secret of their present, future & immediate past, even in the rough of their distant past. Proofs have simultaneously begun to be vouchsafed. Things have even been perceived, denied by the object of the drishti or by apparent events & then proved in spite of denial on more ample evidence. Nevertheless the action is not yet perfectly free; the power of obstruction in the annamaya nature can no longer entirely prevail, but the will persists. Trikaldrishti is still hampered by revivals of the lower movement, when incorrect suggestion resumes for a short time its sway. There are also elements of error in the successful movement, mostly of the nature of mithyagraha or mithyaropa,—misconception by which a tendency or passing thought is taken for an intention or an intention for the thing that will happen etc and misplacement by which the thought or action of one is taken for the thought or action of another or falsely placed in time, locality or order of circumstance. The siddhis of power increase always in force and in frequency & accuracy of fulfilment, but are not yet as habitually successful as the siddhis of knowledge.
[Five blank pages intervene in the manuscript between the above entry and the one that follows.] 87 July 13th . Morning. Experience of perfect unity of shamas, prakasha & tapas first in trikaldrishti, then in action. It was found that the sole error (of final result) in a particular drishti was owing to haste of mental tapas taking the main tendency or intention as the thing that was bound to happen. The right details were given by vyapti-prakamya of the immediate future, but were not accepted by the mind till they were fulfilled. The tapas is not yet chanda. A great & supreme passivity remains in which traigunyamaya utsaha and nirveda try to subsist discouraging as yet the tapas and prakasha. Only shamas is, as yet, entirely victorious. There is no longer any attempt by the manasa buddhi to forecast action; it recognises the impotence of speculation. Ananda Mimansa begun last night; the first adhyaya completed this morning. The proof of preparation of beauty in a very initial stage has during the last few days at last begun to appear. Strongly increased intensity of kamananda and much more continuous and pronounced general tendency to that ananda with its concomitants. Sometimes the force that commences is the tivra. Premananda based on realisation of God as every separate existence animate or inanimate re-becomes, suddenly active and strong. General trikaldrishti but without proper arrangement or nishchaya therefore groping & incorrect in detail is becoming normal. The Shakti has begun to move towards normality of correct detail. Power applied more perseveringly to the bodily siddhi seems to be producing more consistent results. The apana is being dominated, resistance to saundaryam relaxed, urdhwagati tending to recover from its prostration. Three longstanding aishwaryas were fulfilled yesterday & today in public events. Continuity of record promises to become more common in the samadhi.
The first chatusthaya is now acting in its completeness by completeness of samata & the hasyam no longer depends on mangala
upalabdhi. The body is also being possessed by samata & universal ananda even in what was formerly mere pain or discomfort. 88 Sahaituka vishayananda is resuming its old occasional strength which now promises to be normal. The others are also more common. Nirvisesha (ahaituka, but another term must be used) shuddhananda seems about to be established and it is asserted that it is established within and in the body. Aishwarya about Pé [Poincaré] successful; it remains to be seen whether he keeps his seat. Today’s predictions. 1. Passivity united with tapas and prakasha; removal of moral tamas and partially of mental tamas. Fulfilled; there is shamas, but no tamas except the uncertainty in the mind and a vague tendency to asraddha about the Adeshasiddhi & about the rapidity of the Yogasiddhi. 2. Ananda increased in the body; shuddhananda strengthened. Fulfilled 3. Health increased, linga and stomach strengthened in their chakras, apana dominated by prana. 4. Adhogati dominated by urdhwagati. (In these two respects it remains to be seen whether the apparent improvement is real & permanent.) 5. Beauty prepared. (Fulfilled with the slightness proper to this stage) 6. Vijnanam strengthened in all its parts—beginnings of rupadrishti in dense & developed forms. (The latter is still doubtful) 7. Karmakama strengthened. (Not apparent.) 8. Kalikrishna strengthened. (Fulfilled) 9 Adeshasiddhi. The meaning & fulfilment of the last prediction are not apparent. Lipi “Today physical siddhi begins”, fulfilled. ======= July 14th .. Realisation of God in all attended by shuddhananda (in the
state of bhoga like all the mental anandas) both nirvisesha and savishesha. These anandas (mental bhoga of all kinds & the physical 89 bhogas) seem to be finally established & incapable of overthrow or effective breach by the nirananda. They have an air of being pratisthita. Only the nirvisesha sharirika anandas are intermittent and obstructed. The nirvisesha shuddha & premabhoga are, how- ever, still dependent on the perfect realisation of Sarvavastushu Ishwara. There is strong tendency to deposit of prithivi & visrishti, & if the apana is dominated by the prana, it is as one who still successfully struggles with his assailant. The same is true of all the physical siddhis that have at all advanced, they are attacking, sometimes prevailing, sometimes in possession, but not yet masters except in the suddhi, bhukti & mukti (the latter most imperfect of the three). Yesterday by a sudden opening of faculty Sanscrit prose, even of the Kadambari type, which was until the last reading difficult to understand, troublesome & wearying to the brain, has become perfectly easy & intelligible at the first reading without labour. A similar result is coming in Sanscrit poetry but more slowly. Prakasha & tapas in the brain have increased, tamas is passing away. It is now apparent that kama was greatly strengthened yesterday & karma in bhava and power, but not, apparently, in actuality. The experience of the afternoon shows that ananda is not yet beyond effective breach by the nirananda & that the samata hasyam, though now normal, can still be interrupted, the traigunya become once more active feebly in rajas & by the use of force on the Jiva in his system, but strongly in tamas & with the consent of the Jiva. The old device of insisting, against the Jiva’s will, on flattering statement & promise which no longer seems supported by experience, has again been used. The exact trikaldrishti accurate in every detail or almost every detail seems to be becoming more normal, but is still very far from being habitual or even common; but it does not need so exceptional a movement of tapas as formerly; it comes, when it comes, easily & naturally The central chakra was stronger than ever before for a short
time this morning & almost perfect in type, but collapsed under
pressure. The force of arogya in the stomach has not yet removed 90 the bhautic symptoms & unease attendant on imperfect assimilation. Apana is active & dominant in the jalavisrishti. The element of rajas in the daily written predictions is now clearly revealed by the extravagance of today’s predictions which run as follows. 1. General physical siddhi established, particularly health, urdhwagati & ananda, in their types, not yet in unbroken possession. 2. Physical mukti & bhukti become more apparent. 3. Vijnana liberated from its limitations, not entirely, but able to move towards the brihat. 4 Adeshasiddhi & totality of the fifth chatusthaya. The bhashasiddhi of Sanscrit prose, tested, proved to be well established. It is now suggested that the predictions were not in them- selves intended to indicate the actual fulfilment during the day but the occupation of the shakti with these things during the day & afterwards. In this case it will be a general programme, rather than a prediction. But it was preceded by a phrase which fixed the understanding in the mind in a different sense. The attack of asiddhi in the afternoon was not entirely lifted during the day, especially in the intelligence (buddhi) which remained under the control of the tamas. Rupadrishti of ghana & developed form was active for a time, but the drishti still subject to the old defect, the vivid is unstable & the stable dim or ill-defined. ======= July 15th This morning Samata is perfectly restored and there is a strong
increase of the suddhananda with a manifestation of the faery element in the beauty of things, the sense of their beauty of ananda,
the pleasure taken in them as visions of his weaving of God. This
transcends or contains the beauty of guna proper to the vijnanam;
it depends not on knowledge-perception of the separate guna &
yatharthya of things, but on being-perception in chit of the universal
ananda of things. 91 The written prediction today:— 1. Finality of shuddhananda. 2. Increase of sharira ananda. 3. Progress of health and utthapana (health in linga & stomach) 4. Preparation of saundaryam. 5. Kali Krishna (finality of mental dasyam and sraddha in the guidance,—not in the truth of everything stated.) 6. Karma & kama increase. 7. Trikaldrishti notably, powers less, samadhi somewhat developed. The fifth has been immediately fulfilled; the personality of the balaka Krishna has taken possession of the sources of knowledge and communicates through the vani & vani script & even through the thought and the lipi; only the perceptions still belong to the Prakriti. The bala bhava (with a touch of the balaka) is established in the Shakti. The general tendency to kamananda & sharirananda is in- creased & more persistent but does not yet pervade & hold the body, but only moves about it in brief & rapid wave-movements. The weakness of the nabhi chakra is the chief obstacle Rupadrishti increases and instances of perfect dense crude & dense developed have manifested, but the latter are without stability. Shuddhananda is universal; questioned at first by the objection of physical ugliness, it has been liberated by the perception of the faery grotesque, the place of the crude, the unformed, the uncouth & the fantastic in the scheme of the universal beauty. The vulgar is the effaced and has the charm of that effacement. The movement of the intellect in difficult Sanscrit poetry is much easier and stronger & sometimes the vijnanamay knowledge manifests (smarta sruti) with regard to the meaning of unknown words. The primary utthapana is now active in removal of general weariness & alasyam, but still subject to the necessity of ample sleep & change of occupation. Health is dominating the defects still existent in the two chakras. Kama is more settled & the general 92 tendency to the ananda continues (afternoon). In the trikaldrishti freedom of movement and the frequency of the sruti (which occupies at present all the means of knowledge along with the smriti) are now established, unhampered by the purely provisional nature of the sraddha conceded. This sraddha proceeds from the imagination, heart & general judgment but is refused by the buddhi which trusts only the smriti & drishti, where there is no prominence of sruti. Prakamya-vyapti is strong & frequently or even generally justified. The powers are not yet acting noticeably. Lipi (earlier). "In four days trikaldrishti will be perfect." Trikaldrishti is being finally liberated from the tejasic movement which instead of waiting for knowledge & allowing it to come, tries to find out & fix the truth, preferring speculation to sight. The general correctness of the trikaldrishti was first made quite normal in those movements which closely follow the incident from step to step as it [proceeds],5 then in the prediction of the event before it begins; afterwards precise correctness of detail was brought to the level of a normal movement (not invariable, but natural, easy & frequent). Next the powers were applied to detail first of time, then of place, then of circumstance and precision of fulfilment was made normal; but the resistance here is greater & renders success less frequent. By several lipis the extension of the siddhi to trailokyadrishti was promised for the day, especially in samadhi. The first step was to attach a perception to rupas seen of their meaning & circumstances. Subsequently in samadhi a series of visions of Patala occurred, brief but some of them representing continuous incidents & scenes, eg, a ghat of many hundred steps descending to an abysmal river, small watersnakes darting through a river,—all the scenes in shadow or dimness. Kama strong & the kamachakra tested. Primary utthapana & strength of the chakras was maintained throughout the day. In the evening the vani was active in the highest degree in the buddha. Tendency of sharira ananda was maintained, attended usually
5 MS precedes 93 with continuous incipient ananda more or less pronounced, but not intense. Siddhi in sharira mukti was promised & given by positive ananda in heat & cold, and also, so far [as] could be seen by a strong instance in pain. The ananda in cold was especially strong & unmixed; that in heat was qualified by the mildness of the heat inflicted. Farther experience is necessary. Perfect dense & developed crude forms have at last effected their power of manifestation.
July 16th Dasyam more strongly confirmed, by emphasis on all action being for Srikrishna’s ananda & bhoga, not for the Shakti’s and by passive acceptance of the truth of the vani as superior to the apparent experience of the moment. Knowledge by sruti has begun to be proved & accepted. The process of finally manifesting the trikaldrishti in things distant has begun, the automatic unsought knowledge proving always truer than the mental opinions, inferences etc. The increased strength of the kamachakra strongly tested last night, has endured the test so far. Visrishti in the morning, but the bhautic symptoms were slight. Programme. 1. Trikaldrishti confirmed & extended; trailokyadrishti & rupadrishti 2. Powers strengthened. 3 Samadhi largely developed 4. Utthapana & health carried forward— 5 Ananda established in an intenser movement. 6. Madhurabhava of Kali Krishna. 7 Karma & Kama strengthened. It may be noted that the stranding of the Persia begins the fulfilment of a recorded sortilege which has since been believed to be false. There are numerous instances of such belated fulfilment of old lipis, predictions in the thought, declarations in the vani. The postponement seems to have had for its purpose the indulgence & final refutation of the asraddha so firmly seated in the logical intellect. 94 The day was given up to an attack in great force by the Asiddhi disturbing or veiling all the chatusthayas. The strength of the kamachakra began to weaken in the morning & collapsed in the evening. The utthapana persisted almost untouched and the health though attacked held its own; the general ananda only wavered a little in the evening except the inner ahaituka etc in events which was entirely disturbed, but the sharira only came by intervals or persisted as a faint tendency. In the evening, however, there was a brief intense movement. After a violent struggle the powers prevailed over resistance in the evening. Trikaldrishti, likewise. Both attempted to move forward beyond normal action to invariability, but after a time the attempt was suspended. Trailokyadrishti was active, especially in the samadhi, rupadrishti also, but in the chitra, sthapatya & cruder forms and no advance was made. Samadhi advanced considerably. Yesterday’s lipi, “story” explained at the time as the connected tracing out of a story in the night in dreamsamadhi was fulfilled. One or more scenes are presented & the thought traces the development of the connected incidents, often beginning before the appearance of the scene, to the conclusion. In the afternoon there was a struggle between sleep & swapna samadhi, the latter prevailing for the greater part. At night a rapid succession of brilliant visions presented to the eye scenes from the swargabhumis generally, those of the ananda bhumi especially. There is a strong tendency for the disconnected dream with its incoherence & perverted memories to disappear. Sleep was reduced to four hours in the night. The promise was given during the day to confine it henceforth to a six hours maximum to be reduced successively to 4, 21/2 and nil. The Kalibhava was developed in the terms of the second chatusthaya, Mahakali, Mahasaraswati with a previous return to Maheshwari & Mahakali.
July 17th Programme 1. Renewal of the force of the siddhi in the body 2. Forward movement of the vijnanam 3. Fifth chatusthaya prepared for life. The force at work today in a state of depression, internal ananda 95 wanting. The siddhis were rather in a process of modification than of advance, except the trikaldrishti which is becoming more & more the normal action of the mind, but still chequered with the tejasic habit of exaggerating or misplacing a perception. Speculation recurs frequently. The tapas was depressed in order that the fifth chatusthaya might be arranged for action & the tendency to personal use of power in karma eliminated. The siddhis of power encountered a great resistance, but they were usually successful, though not in the detail. Samadhi with visions of Anandaloka, the swarga-bhumis, Earth & Swarga. Lipi about the King. Evidences of preparation of saundaryam still slight and indecisive but no longer doubtful. Sleep at night six hours & short sleep in daytime.
July 18th Programme. 1 Preparation of karma (sahitya, bhasha, philosophy, nirukta, prerana) of kama (knowledge, bhava, outflow) Madhurabhava of dasyam in action. 2. Beauty prepared, health & utthapana maintained, physical ananda insisted on 3. Vijnanam made invariable, powers enforced in detail, samadhi extended. Sahitya was resumed today, the Life Divine commenced; also the systematic study of Magha, an orderly arrangement of material (छ dhatus) for the Structure of Sanscrit Speech and a review of past Prerana records begun. The insistence on physical ananda was not strong, but health & utthapana were maintained & in the evening the physical capacity of surfeit was, momentarily at least, conquered. The realisation of action as movement of Shakti enjoyed by Purusha came strongly in active dasya with arrangement in knowledge of the kama. There was one remarkable instance of outflow. Vijnanam is now acting invariably, spontaneously, not in particular instances & by special tapas as formerly, but not yet perfectly. The Powers overbore opposition & acted upon detail as well as generally, with great frequency in the evening. Extension of 96 samadhi was not noticed in the swapna condition, but in the jagrat there was a temporary living in the pranamay jagat and a strong sensation of the vibrations of its earth & sense of its atmosphere. The annamaya self became finally trigunatita, indifferent to the action of the three gunas, not yet anantaguna. Tejasic tapas is dead in action, feebly phantomlike & ineffective in knowledge, but tamas is still strong, though the depression of the annamaya system, persistent recently, has been modified. Internal ananda is yet weak & overshadowed; only the buddhi keeps its grasp on the Anandam Brahma. Sleep at night six hours, in daytime half an hour. ——— July 19th Programme. 1. Continuation of karma (Bhasha, Sahitya, nirukta, prerana, kavya); preparation of kama with strong action of madhura bhava; Krishnakali finally realised in triple dasya. 2. Health & utthapana to move forward and the intenser ananda to become frequent & normal. Saundarya prepared 3. Vijnana action to be perfected, action of powers rendered invariable and swapna-samadhi completed in its deficient parts. === Morning— The vijnanam has by a greater activity and extension arrived at a point when the truth underlying every impression & idea in the mind or visiting the mind can be & is perceived, but owing to a tamasic obstruction it cannot always reveal the proper source & placement at the time of the drishti; consequently the mind has still time to misplace the truth & by misplacement turn it into an error. This is especially the case in the trikaldrishti that is not of prakamya vyapti in its nature but independently revelatory. It is now proved beyond doubt that the mind invents nothing, but merely transmits, records and interprets, & interpretation not being its proper function is more liable to misinterpret than to understand correctly. The activity of vijnana is not yet perfect, but it has moved nearer to perfection. The powers are already more active, successful & frequent. 97 Karma—The Life Divine continued, Rigveda resumed, nirukta & prerana slightly, kavya touched, Bhasha proceeded with. The difficulty of understanding Magha now only persists, ordinarily, where the meaning of important words is unknown. Triple dasya was strongly confirmed in the mind in relation to the Krishnakali bhava. The health & utthapana appear to be a little stronger & the intenser ananda occurs normally in place of the old tendency with inceptual ananda but its frequency was not great & is still strongly resisted. Reading of lipi in samadhi which was deficient, has been confirmed, but continuity of record was not clearly established. The vijnana action is perfected in itself, but still weak in force and not always perfect in action owing to the emergence of yet another layer of unreformed annamaya personality. The reform of this layer proceeded yesterday. The weakness is especially in the fluctuation from ananda vani & vijnana thought to buddha vani. Sleep 6 hours at night; in daytime swapna & sushupta samadhi.
July 20th .. Programme. 1. Karma (sahitya, kavya, bhasha, nirukta, prerana); kama strengthened, madhurabhava & triple dasyam intensified. 2. Intenser ananda made invariable, health & utthapana strengthened. 3. Vijnana, powers & samadhi strengthened—continuous record developed. The record from today resumes the character of a communication and includes a view of the future as well as of the present and past. Hitherto the programme has been carried out but often with a feeble & uncertain execution. This has to be changed. Especially, today, the force & joy of the soul has to be revived & the tamasic hue cast over it by the uncertainties of the tamasic intelligence removed. It is already too evident that the Yoga will be fulfilled for the tamasic intelligence to deny it any longer, but the denial is now of the rapidity of Yogasiddhi and of the certainty or probability of the Adeshasiddhi. Bhasha & the Life Divine have already been resumed. Today, yesterday’s trikaldrishti that there would be news in
98 the paper today of a fresh Italian attack has been confirmed by the news of cannonade in the Dardanelles & of the ministerial difficulties in Turkey. In this connection it is evident that there is still a slight tejasic influence in the vani colouring the truth with the prepossessions. There is strong resistance to the therapeutic power. The promise of equipment does not materialise. The obstruction to the physical siddhi is stubborn. Even the vijnana is faltering & “mesquin” in its action although increasingly general in its truth & frequency. These are the main helps of the tamasic intelligence. The trikaldrishti is already stronger in its action, though the confused method of working out the details from uncertainty to partly approximate partly complete correctness still continues. The siddhis of power are evidently much stronger & are overbearing in the field of exercise all the resistance brought against them; the only defect is that time is needed &, if time is not given, the prayoga is apt to be fruitless. In the field of life there are plenty of instances of success, but the power of offering a strong & successful resistance still belongs to the annamaya prakriti. Ananda is restored & force is coming to the bhava & the action. During the day the karma was strengthened—Rodogune revised, prerana liberated from its shackles, nirukta strongly brought forward (छ roots), the RV. proceeded with and, at night, the collection of materials for the R.V.. Bhasha and Sahitya were continued. The triple dasyam & madhura continue to be intensified. Ananda was made invariable & intenser even in touches of discomfort, but the nirvisesha was only increased in frequency. The third chatusthaya strengthens slowly, but lipi & drishti are at present under a cloud. Five hours sleep at night, a little in daytime.
July 21st Ananda has been restored, but certainty in the sraddha is at a low ebb & the tamasic intelligence finds still plenty of justification. Today the usual daily programme will not be given. The sixth chatusthaya will now be made permanently manifest in all its parts as a single whole, though not yet a perfect whole; still intensity alone will be wanting. The literary work will in all its parts be brought to a regular activity during the next few days. Outward 99 work will commence in the same interval. The third chatusthaya in the next three days will be liberated from pettiness & want of force, the fourth rise above the tamasic obstruction. The doing of work in larger masses has begun this morning with the Rigveda. More of this collection of material will be done today, without interfering with other work. The last suggestion was fulfilled. All the usual work has been done, but the collection of material replaced the usual comment on R.V. Prerana was intermitted. The sixth chatusthaya was rendered vivid & invariable, the fourfold Brahman being seen everywhere in the whole & in each object, very vividly, except when the mind is not free. There is a state in which the infinity of the mind is clouded by preoccupation with a particular idea or subject; the sense of freedom, prakash (transparent luminousness) & lightness is replaced by obscurity & a heavy contraction in the guna of narrowness. This is a remnant of the buddha condition. There is another in which there is a particular movement in mind (special occupation), but the mind itself is infinite[,] free & merely watches its own movement. This is mukti with particular tapas. The second chatusthaya reemerged in the evening bringing with it a restoration of force & faith (not complete), but this reemergence was clouded afterwards. Health was much stronger, but perfect assimilation is still disputed by the apana, though the latter no longer produces distention of flatulence, but only tries to limit food-capacity, maintain the slowness of assimilation & restore the visrishti which has been discontinued for four days; the jalavisrishti is very strong and insistent. Nirvisesha kamananda in its intenser form, but not so intense as it was at times, is normal & frequent, but not long continued. The vyapti prakamya is becoming more decisive & intense. Samadhi is attacking the discontinuity & momentariness of the visible record,—thought record has already the power of continuity. Sleep for five & a half hours—1 hour in the daytime.
100 July 22d . Lipi 22.23. indicating these two days as of special importance. Sleep at night, which is tamasic, increases denial of utthapana, moral tamas, strength of apana & all asiddhi; sleep by day, which is strongly charged with samadhi, refreshes & is inclined to be brief. It is evident that the sleep which attacks has its stronghold in the karmadeha and not in the actual body. Saundaryabodha & Ananda in the outside world are now perfectly established, but relics of asamata remain and momentary tendencies of mental revolt touch the prana & chitta & sometimes the buddhi, ॠत्वा विलीयन्ते. Kalibhava is strong, but has not taken possession of the speech where the old sanskar is powerful. Krishna seems sometimes to remove himself and look out from behind a veil. This presence & absence in myself with its results reveals Christ’s state of mind when he complained of being forsaken by God. This is salokya,—sayujya is when there is the same feeling of presence, but of God in contact with us or embracing the soul from outside, not of being in us & part of us, thought different—& yet the same. Sadharmya is well established, but not perfect because of insufficient Ishwarabhava. The relation of Purushottama, Akshara Purusha and Kshara Purusha (Jivatma) is now constantly & vividly seen by me in others more than in myself, although just now it is manifesting in myself. In myself the Purushottama & Kshara Purusha are most vivid to me, in others the Jivatman & Akshara Purusha, while in the world at large (jagati), it is the Purushottama containing the other two in Himself & almost engulfing them—they seem to be merely movements of the Purushottama, parts, layers, aspects of His personality, as indeed they really are. This is because in the jagati & indeed in inanimate beings there is not the ahankara in the buddhi to create a sense of difference. Being more strongly aware of my own remnants of ahankara than that of others,—or, rather being more troubled by my awareness the Akshara Purusha is less manifest to me than in others, in whom I see the ahankara only as a play of Srikrishna and am not disturbed by it. The health of assimilation was strongly combated but in the end prevailed—distention, air-filled ether, is still the weapon of 101 offence; also a relic of skin-irritation, exceedingly superficial, but persistent has reappeared since day before yesterday. Sleep was reduced to four hours and a half at night, none in the day. Nirvisesha kamananda became insistent & long continuous in the evening & up till 11 pm, but its first intensity was not maintained. It has, however, always a tendency to thrill & chandata or tivrata which was absent to the inceptual manifestation. The general tendency is strong & persistent. The signs of development of saundaryam are becoming clearer and more decisive, but none is as yet victoriously emergent; though one or two are on the point of it. Scenes of the future in samadhi are manifesting & nearer to the antardarshi jagrat condition which has long been deprived of all but very dim images. There is a frequent replacement of perception of sthula by perception of prana values—eg a strong, almost violent pranamaya oscillation (throbbing & swaying) physically felt in chair & table when the physical chair & table were only given a slight vibration by a gentle motion of one seated on the table. The chair although detached from the table & connected only through my body shared strongly in the pranamaya disturbance. The senses tend to confuse the two & feel the chair and table physically moving, but the viveka having taken possession of the manas prevent[s] the sensations from succumbing to the error of the physical sense. The most important & decisive results were in the second and sixth chatusthayas. The Mahakali bhava in Mahasaraswati continent, after being clouded for some time, finally revealed itself as perfectly established and is developing the permanent ugrata, ishwarabhava etc; the ishwarabhava is tending to become independent of the results of activity & to consist in the force & confidence of the activity itself and of the personality manifesting. But also in the trikaldrishti sruti is insisting on self-justification and increasing the self-existent faith which is independent of the misleading twists & turns of immediate result & event. The Mahalakshmi bhava, hitherto absent, is now tending to appear. At first it replaced momentarily the Mahakali which it is intended only to colour without altering its character, afterwards it tended to bring the MahalaxmiMahasaraswati combinations, but eventually it has subordinated itself to the proper Chandibhava. The Mahakali bhava tends to be 102 weakened, but no longer blotted out by the old sanskaras in conversation & after sleep; but it is no longer replaced by MaheshwariMahasaraswati, but by an improperly combined quadruple bhava. The Maheshwari (Gauri) pratistha is still too prominent, because the habit of exciting mental tapas, against which the pratistha is an insurance, still lingers, though weakly, as a habit that always revives with the advent of Mahakali. The permanent realisation of the fourfold Brahman is final. The activity of shuddhi, mukti, bhukti is now final in all their parts, though not yet consummate; only the siddhi remains and this is being rapidly brought forward. It is still chiefly hampered in the karma proper to Mahakali & in the outward fulfilment of kama.
July 23d .. Today is the day long fixed for the fullness of the third chatusthaya apart from the two later chatusthayas, in so far as its action can be complete without being entirely effective in kama, karma & the body. It is also the day when the movement towards that effectiveness begins. Siddhi of power today is working instantaneously & in detail & the action of all the powers is normal, regular, effective, invariably employed as the chief & proper instrument, but not yet entirely perfect in detail. Bhautasiddhi is working, but still overpowered by adhogati, nor likely to be free till general utthapana overcomes adhogati. Samadhi is still deficient in continuity of visible record. It is supposed that it will round itself off today. The vijnana is now working with force & applying itself both in knowledge & shakti to things of moment. The physical siddhi is engaged in fighting down the tamasic obstruction. Yesterday only a little literary karma was done, as previously announced, nor will anything be done today. The activity of lipi & rupa, almost suspended for a time, is now reviving. In trailokyagati the mind seems to be standing on the doorstep of the pranamaya. Nirvisesha kama Ananda throughout the day was active & the general tendency continuous. The strength of the samadhi was increased & continuous coherent record established in the dream form, of speech, & communication with others on the plane of the Imagination, in the kalpanamayi prakriti of which are the heavens & hells of subjective 103 experience objectivised in sensation (to the sukshma indriyas) but not in annam.
July 24th A day of reaction in the body, suspension of health in the stomach, activity of bhautic tejas, visrishti (all the results of excess in madya which the nabhichakra failed to bear), cessation of kamananda, failure of utthapana, return of tamasic sleep tendency. The rest of the siddhi proceeded slowly & indeterminately. Epic poetry resumed.
July 25th Continuation & strong attack of asiddhi, bringing a repetition for an hour of the old tapasic anger, struggle & disturbance—the old confused & misleading voices. Bhasha in Rigveda strengthened, vijnana working normally.
Oct 12. 1912. Developed forms to show sufficient stability. Siddhis of power today. Samadhi from tomorrow. Fulfilled1
Oct 13 The siddhis of power have to be made more powerful and give more rapid and accurate results; the rupadrishti in all its parts to conquer the obstruction finally. The defect of anima has to be minimised. Samadhi to develop rapidly. Ananda to begin to be stable. Fulfilled.
Oct. 14. The physical akash is still rebellious to the lipi, rupa & other drishtis & to all the siddhis which at all depend on the annam. It only gives normally the minimum results and has to be subjected to pressure of the will in order to give all the results attained. Today, it must be made to give up this habit of inductility due to inertia. Today, Ananda stable, intense & constant; Samadhi increased in range & richness; defect of anima (stiffness, in lower limbs especially) disregarded & convinced of its own impotence; siddhis of power to increase in frequency of accurate success; rupa & other drishtis to gain upon the akasha. Fulfilled Tomorrow the direct government will be continuous. Tonight there will be the Ananda of the actual embrace of the daughters of delight. Fulfilled (last in sukshma)
Oct 16th Ananda intensified. Utthapana increased. Adhogati beaten down. Health to emerge == 1 Words italicised here and below were written in pencil after the original entry.—Ed. 105
Oct. 18th .. "Cn R.K” [Communication from Ramakrishna] Make complete sannyasa of Karma Make complete sannyasa of thought Make complete sannyasa of feeling— This is my last utterance.
Standing orders. From Me. B.A.2 To believe everything, but put it in its place To will everything, but only await the event & see where it has stumbled To see everything, but force no drishti.
Oct.3 18th .. The manomaya activity has to be cleared out before the final step is taken. Today the vijnana will recommence in the afternoon and all the siddhis with it. Positive Ananda in all things has to be made habitual. From today it will be made complete and extended to the body, but attacks will continue to be made on it. The same with the removal of the manomaya. From tonight no covering is to be used for the body. *From tomorrow walking in the sun will be steadily practised. This will finish the suddhi, mukti & bhukti. Hunger & thirst are now only survivals, not imperative; they can be removed by the use of the will instead of by eating. Fulfilled except the prediction marked * == Then the siddhi. Today the shanti has been disturbed and the shakti, because Mahakali had to draw back. From today this will be prevented or, if it comes, resisted & expelled. From tomorrow the third chatusthaya will begin to be absolutely final even in the siddhis of power, but not perfect till the end of the month. From today
2 The significance of this abbreviation is not known. In the Record of 5 December 1912, these same “standing orders” are said to be from “the guiding source”.—Ed.
3
Date repeated in MS.—Ed. 106 the physical siddhi will begin to be effective in all its parts. From today the fifth chatusthaya will begin to move towards general progressiveness even in karma & kama. Fulfilled == Oct 26— Today the siddhi is being reconstituted with a surer basis for the shuddhi & mukti, founded this time in dasyam & shamanvita karma & not in dasyam & shama. Sortilege अनाश्रितः कर्मफलं कार्यं कर्म करोति यः | स सन्न्यासी च योगी च न निरग्निर्न चाक्रियः ‖ There was still an oscillation between imperfect tejasic action and karmahin udasinata. This has now been expelled by associating the Mahakali bhava with the karma. The second chatusthay is imperfectly founded in sraddha; the third yet insecure, deficient in sani; the fourth not yet established; the fifth only incipient. The next movement of the siddhi will be to bring “sani” into the third chatusthaya; to establish the fourth; to develop the fifth. == Oct. 27th . The tejas is the chief obstacle to the fulfilment in permanence and completeness of the vijnana-siddhi. The confused remnants of the tejas are being progressively expelled, & the trikaldrishti, jnana and prakamya vyapti are growing—steadily & methodically, but without enthusiasm or any positive ananda,—in precision, correctness & range. This misplacement of circumstance, due to the tejasic attempt in the manas tattwa to fix things instead of seeing them as they are, is diminishing in insistence & effect. In the body tamas, not tejas is the chief enemy, as the nature of the annamaya is tamasic, just as the nature of the manomaya is tejasic. Anandasiddhi has been reconstituted, the shuddhi & mukti & bhukti with the samata, but the perfection of the second chatusthaya is still to seek. The reason is that although there is sraddha now in the Yoga and in God, there is not sufficient sraddha in the Lilamaya Purusha, & therefore none in the increasing rapidity of the siddhi or in the inevitable and perfect fulfilment of the Adesha. 107
Nov 10th— The Script is now liberated from imperfection. The trikaldrishti is only imperfect from confusion of details & broken relics of the old tejasic overhaste accompanied by suggestions from phantasms of the dead devatas. The shakti-prayog suffers only by the prematureness of the Mahakali kshiprakarita. The samadhi is only obscured by the imperfect dharanashakti of the material mind. The defect of anima is prolonged by the tamas in the body. These imperfections have to be eliminated. == The physical siddhi is yet subject to relapse & temporary dislocation. == The subjective foundations of the Adeshasiddhi are now complete, but not yet perfect in solidity, power & range. Its instruments are still imperfectly organised & insufficiently effective in application. == Samata siddhi, sraddha, virya, shakti, are perfect except for the defective spot in the Sraddha through which the asiddhi can still enter. ====== Nov 12th A period of resistance & denial, ending in revolt, is over now (4.30 pm) & the dasyam emerges from it perfected. The dasyam being perfected, the internal ananda will become stable, subject only to depression by the imperfect sraddha, & the tejas permanently reestablish itself. Knowledge & Power will follow as the result of consistent tejas & saundaryam as the result of physical ananda. The whole will be summed up in Bhoga & Amritam. The demand that Krishna should gratify the Nature, has disappeared in the last crisis & it was the only demand left,—the demand for satya & siddhi. The literary work is now being done, faultlessly in manner, faultlessly in substance, almost without fault in style. 108 This perfection must be extended by the involved method to all other parts of the karma. == Nov 13. The dasyam and internal ahaituka ananda being now permanently assured, the tejas has to be made equally firm and continuous. For this purpose the sraddha has to be perfectly restored and this must first be done in the trikaldrishti, aishwarya & ishita. These must be made infallible. At present the perception of possibilities interferes with the perception of actualities which would otherwise be perfect. The aishwaryaprayoga is now free of false tejas & the only obstacle is the sluggishness of the Akasha. From today both trikaldrishti & shakti will become infallible, although there will be returns & survivals for a time of error & failure.
Nov 14 Yesterday the [infallibility]4 predicted commenced, but it works in a small field, with difficulty & subject to a certain groping uncertainty & confusion in handling its materials. It is contradicted from time to time, but reestablishes itself. The tejas has been added to ananda & dasyam, but when it seeks to act with speed & vigour, confusion is the result, except in the sahitya where only a slight tendency to defect is apparent as the result of rapid & unreflecting inspiration. Today the trikaldrishti & shakti will embrace definitely a larger field,—as it has already begun to do, but not yet with a triumphant infallibility; the lipi, drishti & samadhi will resume a steady progress and the physical siddhi once more move forward. The sahitya proceeds perfectly, although not always compassing an entirely flawless expression at the first thought. Rodogune, in its final form is completed & only needs a slight revision correcting an inconsiderable number of expressions. Today the Isha Upanishad will be resumed & steadily pursued till it is completed in a perfect form. Farther rewriting will be unnecessary. 4 MS infallibly 109
Nov 15 The fulfilment of yesterday’s predictions is not apparent. A contrary result & a return of udasinata, sattwatamasic, with strong asraddha, was the actual occurrence. There was a renewed activity of lipi, an emergence of the complete crude rupa in an instance or two & a first sign of bolder & more spontaneous lipi; the resumption of primary utthapana on a small scale & some tendency to physical siddhi; but the adverse results predominated, & both trikaldrishti & shakti were hopelessly inefficient—Promise of equipment unfulfilled.
Nov 16th— There is an attack en masse of the Asiddhi in the Akasha on the whole totality of the siddhi. It has now been expelled from the immediate vicinity of the system, but fights from a distance and prevents the easy & pleasurable action of the siddhi. It is necessary to observe the following rules. 1. Pay no attention to outside voices, but only to the knowledge from above, the script, the vani, the prakamya-vyapti. 2. Keep firm hold on desirelessness & ananda; admit the tejas. 3. Yield on no point whatever; reject tamas whenever it comes 4. Accept the supreme Vani which will now once more become active.
Nov 17th .. None of these four directions have been fulfilled. There is an attempt to adhere to them, but it is combated always by the experience of asiddhi. The establishment of intellectual infallibility which seemed assured at one time by the fulfilment of the intellectual perceptions & the right placing, accompanied with definite proofs, of that which was misplaced has been followed by a strong disillusionment which challenges the whole foundation of the theory as a self-delusion. While the existence of a perfectly accurate trikaldrishti, perceiving truth past, present & future even to exact time, place & circumstance has been put beyond all dispute, the fact 110 that what seems to be precisely the same movement brings error & failure, clouds the whole issue & is being dwelt on in order to break down sraddha. For where is the use of trikaldrishti & aishwarya when one can never be certain whether a perception is trikaldrishti or false intuition, the perception of an actuality or a possibility, the perception of that which will be or the perception of something that someone else thinks of doing or looks at as a possibility, or whether an expense of will will bring a favourable or perverse result? The doubt comes to be one of God’s guidance & the reality of the Adesha. The science of Yoga is justified, but the idea of the personal mission seems to be convicted of essential falsity. Meanwhile the particular siddhis established maintain themselves ordinarily, but do not progress. Only the sahitya proceeds smoothly & seems to develop in security.
Nov 19th The sahitya still improves in sustained quality under the stress of rapidity, but the physical brain cannot yet respond to an unlimited call upon its vital energy. In all else there is still the adverse force. Swapna in samadhi is improving & last night there was a long & clear swapna marred only by the confusion of the recording mind which mixed itself up with what it saw & produced a few incongruities. The directions of the [16th ]5 are more nearly observed, than before, but not yet perfectly. Dasyam is perfect, but not yet ananda because of the depression of asraddha. Shakti acts as a force which produces an effect & sometimes prevails, but cannot prevail at once, perfectly or even usually. Trikaldrishti is irregular, although there are signs of its improving. Directions. 1. Passivity has to be maintained; no attempt must be made to know, to judge, to act, to will or to move the body by self-action,—nor has any attempt to be made to check or alter any knowledge, judgment & action, will or motion that comes of itself; so with all parts of the siddhi.
5 MS 15th (16 was written lightly over 15 in that entry.) 111 2. It will be found that then the siddhi will advance towards perfection of its own unaided motion. 3. Whatever happens, that seems to be adverse, must be accepted as a means towards success & fruition. ====== Nov 20th The trikaldrishti, appearing at first false, is now on the way to be justified. It is only in the exact order of circumstances, time & place that there is real error. The rest is only a misplacement of prakamya & vyapti of intention & tendency in place of trikaldrishti. The Shakti is effective, but under the same limitations more heavily stressed. In both these respects the next three days will see a great change, but especially in the first & in lipi & rupa. Afterwards samadhi & shakti will develop into greatness. The roga will begin finally to disappear after another three days. The sign will be the final establishment of Ananda, followed by utthapana & the breaking down of the obstacle to the saundaryam. 112
[The predictions that follow, which overlap in date with the preceding entries, were written on a page of the notebook separated from those entries by several blanks, and upside down in relation to them.] Nov 19 A regular forward movement to begin from today. Fulfilled. The letter to be received today in spite of difficulties. Fulfilled. The rain to disperse early,—though not today. Breaks during the day—A larger break next day—Dispersal 21st, but continuance of showers. All foreseen correctly in detail. N & P to keep their places. Fulfilled during time contemplated, but N’s change gazetted. Money to come within this fortnight from R. Fulfilled, but only half the sum expected. Peace in the Balkans. —not fulfilled. Fulfilled afterwards. A & I [Austria & Italy?] to insist successfully on their points —signs of fulfilment Letter to be written today. Fulfilled Lipi. “Break”, fulfilled === Nov 20 Lipi “Greeks & Servians together will dispose of the last efforts of Turkey in Macedonia” apparently fulfilled. (Several days ago) Money from S in a day or two. not fulfilled.
Nov 21 Perceptions about Turkish defeat at Monastir, which were contrary to the telegrams, precisely fulfilled (see telegrams of 27th ) Approximate time of return of D [dog] who had escaped, foreseen. (although improbable) Approximate time of N. [Nolini] S. [Saurin] B. [Bijoy] & M’s [Moni's] return & the order of their coming, all erroneous, but this confusion had been predicted in the lipi. Pratijna becomes more & more satyapratijna. 113
Nov 22. Rupa begins to organise itself with lipi as predicted Trikaldrishti hampered by tejas & tamas in the speculative intellectual perception
Nov [26] Everywhere in Europe the subjective fulfilment of the Will is evident, in the action of the Triple Alliance, the restored morale of the Turks, the stronger resistance in Macedonia, at Adrianople, the offensive at Chataldja, the course of events in England. But the material results are not attained. In India there is, as yet, no substantial result. Against roga there is often immediate temporary success, but the disease returns after being apparently cleared out. In other cases there is no success or only a struggle. |
by self, also
, also for a moment by mere thought, in head only. The others pervade body, last some seconds. Vaidyuta manava bust seen also Chandra (small) filled with vidyut. Body held & moved, the hold always there, not always noticed. Vidyunmandal. Sparks of lightning (vijas). Background red, bloodred or brownish red. Sun dark with broad golden rim. Golden-red scimitar (sattwa-rajas). Realisation of Vasudeva. Vijas of agni, jala, prithivi outside continually seen. Chaya Purusha, bust. Swarupa in red. U.R. exercise with kamananda. Long rope of prithivi, brilliant & coiling, in clouds of vayu. Brilliant rose. Kali blue black bust 
Barisal boy—Water in bowl. Kettle boiling against large fire. Very big & brilliant fire in motion.
Face of Upen Sen of Barisal. Figure of boy rushing on another, catching round shoulders & ankles & lifting up in his arms. Food. Figure of boy putting down vegetable with some wooden instrument. A crowd of Indians sitting; face of Sudhir. A crowd, one figure conspicuous with khaki cap—Indian sannyasi with strong face in geruya. Another crowd, my own face, Aswini Babu’s. Mah[o]medan boy pulling a Hindu back; then they stand released. European with a face like Roubey’s.