499 Integral Yoga
507 Sri Aurobindo
2 A B Purani
496 Record of Yoga
6 The Synthesis Of Yoga
2 Evening Talks With Sri Aurobindo
10.04 - Lord of Time, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
Slow huge sound in the voice of Trikala
The great mantra has been played by the world-soul
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2.03 - On Medicine, #Evening Talks With Sri Aurobindo, #unset, #Zen
Disciple: The Jain books speak of Trikal Jnana, practical omniscience. If one has this power one can know how a thing happened. One can know how the accident happened to you.
Sri Aurobindo: It is a question of changing the Subconscient, for it holds everything in itself. All diseases, all habits, in fact everything we call 'Nature' resides in it. It is the basis of all these things.
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2.19 - Feb-May 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
The subject of a talk between 20th and 27th was Trikal Drishti vision (knowledge) of the Past, Present, and Future and the Supramental Time-Vision. Why he had not known about his accident was also one of the questions.
Sri Aurobindo: I have never said that I am in full possession of the Supramental. People have wrong ideas about these things. One must have a clear intelligence and know the logical consequences of the premisses.
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4.19 - The Nature of the supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The supramental nature on the contrary is just, harmonious and one, will and knowledge there only light of the spirit and power of the spirit, the power effecting the light, the light illumining the power. In the highest supramentality they are intimately fused together and do not even wait upon each other but are one movement, will illumining itself, knowledge fulfilling itself, both together a single jet of the being. The mind knows only the present and lives in an isolated movement of it though it tries to remember and retain the past and forecast and compel the future. The supermind has the vision of the three times, Trikaladrsti; it sees them as an indivisible movement and sees too each containing the others. It is aware of all tendencies, energies and forces as the diverse play of unity and knows their relation to each other in the single movement of the one spirit. The supramental will and action are therefore a will and action of the spontaneous self-fulfilling truth of the spirit, the right and at the highest the infallible movement of a direct and total knowledge.
The supreme and universal supermind is the active Light and Tapas of the supreme and universal Self as the Lord and Creator, that which we come to know in Yoga as the divine Wisdom and Power, the eternal knowledge and will of the Ishwara. On the highest planes of Being where all is known and all manifests as existences of the one existence, consciousnesses of the one consciousness, delight's self-creations of the one Ananda, many truths and powers of the one Truth, there is the intact and integral display of its spiritual and supramental knowledge. And in the corresponding planes of our own being the Jiva shares in the spiritual and supramental nature and lives in its light and power and bliss. As we descend nearer to what we are in this world, the presence and action of this self-knowledge narrows but retains always the essence and character when not the fullness of the supramental nature and its way of knowing and willing and acting, because it still lives in the essence and body of the spirit. The mind, when we trace the descent of the self towards matter, we see as a derivation which travels away from the fullness of self, the fullness of its light and being and which lives in a division and diversion, not in the body of the sun, but first in its nearer and then in its far-off rays. There is a highest intuitive mind which receives more nearly the supramental truth, but even this is a formation which conceals the direct and greater real knowledge. There is an intellectual mind which is a luminous half-opaque lid which intercepts and reflects in a radiantly distorting and suppressively modifying atmosphere the truth known to the supermind. There is a still lower mind built on the foundation of the senses between which and the sun of knowledge there is a thick cloud, an emotional and a sensational mist and vapour with here and there lightnings and illuminations. There is a vital mind which is shut away even from the light of intellectual truth, and lower still in submental life and matter the spirit involves itself entirely as if in a sleep and a night, a sleep plunged in a dim and yet poignant nervous dream, the night of a mechanical somnambulist energy. It is a re-evolution of the spirit out of this lowest state in which we find ourselves at a height above the lower creation, having taken it up all in us and reaching so far in our ascent only the light of the well-developed mental reason. The full powers of self-knowledge and the illumined will of the spirit are still beyond us above the mind and reason in supramental Nature.
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4.22 - The supramental Thought and Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
At first, at the beginning of the conversion into this greater status, the thought will continue to move for a shorter or a longer time to a greater or a less extent on the lines of the mind but with a greater light and increasing flights and spaces and movements of freedom and transcendence. Afterwards the freedom and transcendence will begin to predominate; the inversion of the thought view and the conversion of the thought method will take place in different movements of the thought mind one after the other, subject to whatever difficulties and relapses, until it has gained on the whole and effected a complete transformation. Ordinarily the supramental knowledge will be organised first and with the most ease in the processes of pure thought and knowledge, jnana, because here the human mind has already the upward tendency and is the most free. Next and with less ease it will be organised in the processes of applied thought and knowledge because there the mind of man is at once most active and most bound and wedded to its inferior methods. The last and most difficult conquest, because this is now to his mind a field of conjecture or a blank, will be the knowledge of the three times, Trikaladrsti. In all these there will be the same character of a spirit seeing and willing directly above and around and not only in the body it possesses and there will be the same action of the supramental knowledge by identity, the supramental vision, the supramental thought and supramental word, separately or in a united movement.
This then will be the general character of the supramental thought and knowledge and these its main powers and action. It remains to consider its particular instrumentation, the change that the supermind will make in the different elements of the present human mentality and the special activities that give to the thought its constituents, motives and data.
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4.25 - Towards the supramental Time Vision, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The supramental consciousness, on the other hand, is founded upon the supreme consciousness of the timeless Infinite, but has too the secret of the deployment of the infinite Energy in time. It can either take its station in the time consciousness and keep the timeless infinite as its background of supreme and original being from which it receives all its organising knowledge, will and action, or it can, centred in its essential being, live in the timeless but live too in a manifestation in time which it feels and sees as infinite and as the same Infinite, and can bring out, sustain and develop in the one what it holds supernally in the other. Its time consciousness therefore will be different from that of the mental being, not swept helplessly on the stream of the moments and clutching at each moment as a stay and a swiftly disappearing standpoint, but founded first on its eternal identity beyond the changes of time, secondly on a simultaneous eternity of Time in which past, present and future exist together for ever in the self-knowledge and self-power of the Eternal, thirdly, in a total view of the three times as one movement singly and indivisibly seen even in their succession of stages, periods, cycles, last -- and that only in the instrumental consciousness -- in the step-by-step evolution of the moments. It will therefore have the knowledge of the three times, Trikaladrsti, -- held of old to be a supreme sign of the seer and the Rishi, --not as an abnormal power, but as its normal way of time knowledge.
This unified and infinite time consciousness and this vision and knowledge are the possession of the supramental being in its own supreme region of light and are complete only on the highest levels of the supramental nature. But in the ascent of the human consciousness through the uplifting and transmuting evolutionary -- that is to say, self-unveiling, self-developing, progressively self-perfecting-process of Yoga, we have to take account of three successive conditions all of which have to be overpassed before we are able to move on the highest levels. The first condition of our consciousness, that in which we now move, is this mind of ignorance that has arisen out of the inconscience and nescience of material Nature, -- ignorant but capable of seeking for knowledge and finding it at least in a series of mental representations which may be made clues to the true truth and, more and more refined and illuminated and rendered transparent by the influence, the infiltration and the descent of the light from above, prepare the intelligence for opening to the capacity of true knowledge. All truth is to this mind a thing it originally had not and has had to acquire or has still to acquire, a thing external to it and to be gathered by experience or by following certain ascertained methods and rules of enquiry, calculation, application of discovered law, interpretation of signs and indices. Its very knowledge implies an antecedent nescience; it is the instrument of Avidya.
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r1912 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 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.
The Record entries for this period have not survived.Ed.
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r1912 01 14a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 are to develop rapidly and be perfect on the 21; 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 13.
The rest of the record of January 14 & the record of January 15 is set down elsewhere in an accompanying memorandum commenced on the 12
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r1912 01 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
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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.
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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.
The manuscript is torn and the number not certain.Ed.
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r1912 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterdays 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 streng thening of the siddhis of power,a constantly active relation with the personal Ishwara, a modification of the Jivas personality and the permanent (not continuous) consciousness of one Personality in all things & beings,a preparation of constant rati of the general anandasome 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. Yesterdays was in fact a farther purificatory and preparatory activity.
Todays is to be, if prediction can be trusted, an activity like the 13ths. Too much need not be expected, but there will be a constant progress and firm establishment of positive siddhis.
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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.
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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.
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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.
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r1912 01 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
MS the
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r1912 01 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 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
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r1912 01 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Exercise of elementary utthapana from 6.50 to 12.0 noon. Interval of about 10 minutes at 7.30standing 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 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
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r1912 01 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The 21 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 retrogrmession 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.
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r1912 01 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 defectiveall 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 system 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.
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r1912 01 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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].1 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.
MS inspired
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r1912 01 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 & 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.
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r1912 02 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 streng then 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.
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r1912 02 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The bhoga of the general (non-physical) ananda manifested once more in force with a tendency to the habit of the rtha, 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.
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r1912 02 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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. and , relating to the removal of the nidra, the release of the shakti of Trikal (ahi) from the sushupti () 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.
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r1912 02 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterdays 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],1 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, a cloud of the old sanskaras flying up and obstructing the siddhi. The finality of Trikaldrishti seems to have begun.
MS exact
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r1912 02 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 anandamahat. 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.
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r1912 02 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The flight of some score of butterflies & many birds foretold 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), 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 [ ]1 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 Sultans 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.
MS it
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r1912 07 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 showna 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.1
Lipi25 Georgefirst end of existing state of destiny.
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r1912 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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]1 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]2 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.
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 ones 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.
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r1912 07 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
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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.
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r1912 07 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 the bhautic symptoms & unease attendant on imperfect assimilation. Apana is active & dominant in the jalavisrishti.
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r1912 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
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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],1 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.
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r1912 07 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Dasyam more strongly confirmed, by emphasis on all action being for Srikrishnas ananda & bhoga, not for the Shaktis 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 streng thened.
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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. Yesterdays 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, 2 and nil. The Kalibhava was developed in the terms of the second chatusthaya, Mahakali, Mahasaraswati with a previous return to Maheshwari & Mahakali.
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r1912 07 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The force at work today in a state of depression, internal ananda 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.
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r1912 07 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
KarmaThe 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.
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r1912 07 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today, yesterdays Trikaldrishti that there would be news in 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 streng thenedRodogune revised, prerana liberated from its shackles, nirukta strongly brought forward ( 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 streng thens slowly, but lipi & drishti are at present under a cloud. Five hours sleep at night, a little in daytime.
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r1912 07 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 Mahalaxmi-Mahasaraswati combinations, but eventually it has subordinated itself to the proper Chandibhava. The Mahakali bhava tends to be weakened, but no longer blotted out by the old sanskaras in conversation & after sleep; but it is no longer replaced by Maheshwari-Mahasaraswati, 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.
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r1912 10 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 growingsteadily & 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.
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r1912 11 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
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r1912 11 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
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r1912 11 14b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterday the [infallibility]1 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.
MS infallibly
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r1912 11 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The fulfilment of yesterdays 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 inefficientPromise of equipment unfulfilled.
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r1912 11 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 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 Gods 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.
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r1912 11 19a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The directions of the [16]1 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.
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r1912 11 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti hampered by tejas & tamas in the speculative intellectual perception
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r1912 11 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today a number of prayogas seem to be in course of being fulfilledeg. Chatalja; Turkish resistance in Macedonia; action of the Triple Alliance. Today also the Trikaldrishti has been almost infallibly accurate. The cloud has disappeared, and the siddhi except in the body is once more active. In the karma evidence has been given of effectuality of prayoga where it seemed to have failed;of ishita rather than of aishwarya, and not sufficient, but nevertheless effective. (R.50 from D).. Kama is beginning to revive. Ananda has been restored though not perfectly. Rupa is once more, but imperfectly effective; the Akasha still resists clearness & spontaneity & stability, but stability without spontaneity and spontaneity without stability have returned. The profuse stable lipi is being manifested, but the Akasha resists either legibility or stability. The karma deha is clear of the resistance in the sukshmapranavad annam, but not of that in the sthulapranavad annam where the remnants of the impure sukshmaprana have taken refuge. A good many of the predictions in the lipi past, recent & immediate are being justified by the event. Tejas & lipsa are being reestabl[ish]ed in the buddhi, chitta and prana; but the force of the sraddha is still insufficient. The Vani is once again active. The bodily condition is very low and the remnants of roga active.
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r1912 11 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Clouds continue, fulfilling the Trikaldrishti. Satyapratijna is now more common.
Instance of wrong circumstance. A crow comes to the verandah opposite the door and advances towards the door. Prediction. He will turn sharp to the right & fly away. First error, hasty idea of immediate fulfilment,at once put away by the viveka which saw that it would advance a little farther. Fulfilled. Second error. Idea, born of excess of energy, that it would fly away over the width of the verandah in the direction & line foreseen. It turned to the right & followed the exact line indicated, but hopping, not flying, reached the edge, stopped & then flew away.
At night there was once more confusion of the Trikaldrishti. The first arrival fixed at 7.57 took place at 7.57, but the rest, though ultimately foreseen, were confused by false indications. Ds [dogs] going out at night, foreseen, happened in spite of all precautions and in the way foreseen.
Extension of power strongly opposed.
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r1912 11 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Power is still successfully resisted, but not so successfully as before. eg the motion of a kite through the sky followed by the Trikaldrishti and each fresh movement seen; while steadily describing straight flight & minimum gyre (from right to left) in succession, thus
Image 5
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r1912 11 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Rapidity only in the Veda-jnana. The place is beginning to be accurate, but the arrangement is not yet perfect. eg. a bird flying is observed, all the turns of movement are accurately predicted, but not always in their proper order; one turn is omitted or another too soon expected etc. Occasionally a momentary impulse in the bird or in the force that is driving it, is taken for a destined movement, but this source of error, which used to be dominant, is now very weak in its incidence & occasional in its occurrence B [Bijoy] is now responding rapidly to the suggestions of the Power in the siddhiprayoga, but still needs too much the aid of speech. His purity & mukti from dwandwa is perfect except in the karmadeha & the preparation of mukti from ahankara is being completed. Vijnana in the intellect, jnanam, in him is very strong, but not yet turned towards Trikaldrishti. Prakamya & vyapti are well developed but not perfect. The other siddhis in him work fitfully. Samadhi is being prepared through dream. He gets sometimes the first stages of ahaituka & chidghana ananda
Strong perception that S. [Srinivasachari] Bh [Bharati] & A [Aiyar] would come in the evening, less strong about A than the others & only general; fulfilled. Other vyaptis fulfilled or proved, vyaptis of action, vyaptis of thought, vyaptis of feeling. Prakamya generally turns into a vyapti. Prakamya vyapti may now be said to be perfect,as perfect as it can be without perfection of the Trikaldrishti. Clash of ahankaras over B; first sign of a fresh movement forward so far as he is concerned.
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r1912 12 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
This afternoon clear & vivid lipi finally emerged from the akasha and the rupa in the crude forms shows a tendency to established stability while the old forms of rupa, sthapatya, saurya, manasa are reemerging in their old perfection. Instantaneous developed rupa is becoming more frequent, but vanishes with the instant. Faith in the vani, lipi & rupa is established except for outside immediate events & the adesha siddhi, in which field faith in the Trikaldrishti is not yet firm. Except in this field, tejasic will has separated itself from Trikaldrishti & vyaptiprakamya of intention or tendency is no longer adopted as vyaptiprakamya of event or as Trikaldrishti of the event. Therefore, if the unoccupied or rather ill-occupied field can be occupied, the perfection of Trikaldrishti is within sight. Rapidity of progress promised in lipi & vani for some days past, is now beginning, not only in the Veda, but in the third chatusthaya also. Samata is perfect, tejas is establishing itself, jnana is full & active.
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r1912 12 03b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterday was a day of external suspension, almost of recoil. In the evening only the positive siddhi began to remanifest, but negatively the remnants of the impure tejasic elements in the karmadeha were [ ]1 farther eliminated & weakened. On the other hand, the new tejas has increased & grows on the buddhi which is admitting the subjective conditions of the adeshasiddhi, eg the Asura & Rakshasa bhavas of Mahakali, but not the probability of the siddhi itself in this life. Kamananda though it comes, has not overcome the opposition to its intensity & permanence. The higher material forms of lipi, in which vividness, simultaneity & amplitude are now gained, are beginning to manifest spontaneously. Only perfect spontaneity is lacking as yet to the perfected lipi. Rupadrishti is still held back at the point of development it had reached. Unstable developed images, stable images of a great crudity occur. Swapna Samadhi, night before last, gained a greater frequency of single & grouped image, but is still unable to develop long continuity of one series of events, which only occurs in purified swapna. Fresh proofs of Trikaldrishti come daily, but the habitual invariability of correctness is not yet attained. A mixed action is the ordinary level, unvarying correctness only happens when the vijnana is in full vigour. The sky is once more clouded. This renewal of clouded weather in December had been foreseen, but not its date or even its approximate time.
Sleep for two nights has been restricted, of its own motion, to six hours or a little over. The karmadeha is physically full of tamas and an effect is produced on the material body which is slow to work & does not easily respond to the demand for new siddhi; but the bhauta-siddhi is showing some signs of improvement and there is no actual collapse of the tapas, but only sluggishness in physical pravritti.
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The vani is being justified in all its immediate predictions, & the script vani has disappeared. The mornings news all go farther in the direction of fulfilment. Shaktiprayoga in detail is still strongly resisted, though it sometimes prevails partially or completely, but not when there is a question of exact time & place or circumstance. Trikaldrishti is hampered by the attempt in the environment at infallibility of the mere intellect. This external intellectual suggestion usually is the first thing that comes & is generally erroneous, although, formerly, being specially guided it was often correct. This applies almost entirely to the question of detail. In the broad idea there is a greater correctness. It is now in the personal environment and not in the karmadeha that the subjective asiddhi acts.
The following programme has been given in script, but it is not yet certain that it is correct.
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3) Trikaldrishti will begin to work perfectly from tomorrow
4) The Power to overcome resistance in the next three days.
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r1912 12 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
3) Trikaldrishti will begin to work perfectly from tomorrow
4) Powers to overcome resistance in the next three days
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r1912 12 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is a farther movement of exhaustion of the environment, but the tejasic movement hampering the Trikaldrishti refuses to be evicted & it is still only by waiting that the Trikaldrishti can be got right. Ambiguous and misleading combinations in vani & lipi (immediate) still occur, though as an exception. Frequency of Kamananda continues and tends to increase, but is not prolonged as it was once yesterday.
Death of S.As [Srinivasacharis] child. It was brought to me on the 29h or 30 Nov. On the 1 I had the Trikaldrishti of its death; this was repeated three times in Lipi, death[], and confirmed in Vani Script The child will die. On the 2 I got the vyapti of an improvement, confirmed by R [Ramaswamy], but at the same time the Trikaldrishti that the improvement would be immediately followed by death. This has now been confirmed by the event. There was one imperfection, a suggestion from outside and a hope within, growing almost into confidence, that the Trikaldrishti, in spite of so many confirmations, might not be true. Nevertheless, there came a warning not to indulge the hope, but wait the event.
Today there is to be final fulfilment of the spontaneity of the lipi. (Written on the 5) This has been fulfilled, although at first the fulfilment was attended by a swift & violent obstruction first to the appearance of the lipi, next to its spontaneity[,] thirdly to its vividness, fourthly, to its completeness, fullness of sentence & separation of different lipis. The enemy tried to bring back or at least prolong all the old defects of confusion, fragmentariness, mixture of sentences, faintness, inability to appear, necessity of mental support & suggestion, illegibility etc. Outwardly, it seemed to succeed, but the Lipi showed itself through perfectly established and asserted its legibility, spontaneity, fullness, sequence & with some difficulty its vividness. Moreover, it is now moving towards the elimination of imperfect lipi altogether. At the same time the tejas has become constant & indifferent to failure, even to continued and persistent failure.
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Rupadrishti was confirmed only to the extent of other crude forms appearing in the Akasha and on the background. Trikaldrishti acts once more, after its temporary clouding, but the confusion of the avaraka tamas is not yet removed and the tejasic intellectual action maintained from outside by the enemy is not extruded. It is possible that perfect Trikaldrishti may be beginning to evolve its normal as opposed to its exceptional action, but this cannot yet be confidently asserted.
***
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r1912 12 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
[In this trio the first is now being perfectly carried out and is resulting in a perfect Trikaldrishti, perfect in the sense that every wrong suggestion is being corrected & put in its place either as a premature or misapplied truth or an ineffective or otherwise & otherwhere effective use of will. The second, beginning to be perfectly fulfilled, will lead to perfect effectiveness of the will. The third is being prepared for perfect fulfilment & will lead to perfect drishti].3
1) Pay no attention to outside voices, but only to the knowledge from above, the script, the vani, the prakamya vyapti.
(Note. A subordinate rule for perfect Trikaldrishti; but the script is now eliminated.)
2) Keep firm hold on desirelessness & ananda; admit the tejas.
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The Avaranam from the Trikaldrishti has been removed, & all its parts are again functioning as before & being continually proved. The Power is still obstructed.
4.45.pm.
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The pressure of the eye on the akasha for developing imperfect rupas is being abandoned. All the directions now are being faithfully followed. Trikaldrishti is extending itself once more into the distant future, being assured of a relative accuracy in the immediate. As yet, however, it lacks its proper pratistha in sraddha.
Sleep for the last two night[s] has again risen to 7 hours or over. There is a movement towards the expulsion of sensibility to cold, which, once forcibly expelled, has for some time past returned and held the body.
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r1912 12 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The obstruction continues, but cannot prevent the continued perfection & increasing range & sureness of the prakamya-vyapti. Only, it clouds the vijnana & then the Trikaldrishti cannot act certainly; it obstructs the Shakti-prayoga and brings about variation of failure & success; & it tries to disturb the system & prevent the growth of the physical siddhi and the samadhi. Nevertheless, the perfect response of the mind to Trikaldrishti is growing & the Power is recovering its tone in all immediate circumstances; neither of them act perfectly in detail. The ordinary bhautasiddhi is recovering its tone & defect of anima does not seem to have so strong a hold as before; arogyasiddhi is resisting the attacks upon it and the physical ananda persists in spite of obstruction. The body, however, is still sensitive to cold; the violent ejection of this sensitiveness has been predicted (yesterday in lipi), but the movement is not yet successful.
Last night sleep once again fell to six hours or possibly less. Swapna-samadhi grows in frequency & the combination of the vishayas is frequent & vivid, except in taste & smell, whose normal action in sleep is only being prepared. But the images & scenes are still fleeting & dream is disturbed in its continuity. The dream-images last night were of the old unreal kind & the air of unreality strong, but a connected series of events took place, coherent and reasonable, although unusual & only possible in a long past age with other manners. The events were correct, the images probably not all from the true record or free from present associations & figures, though there was no definite intrusion from the present. It was only the sense of self that belonged to the present. On the whole a considerable & steady progress.
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There is an evident movement towards the perfect arrangement of circumstances in the Trikaldrishti. Eg. A passing glance vaguely takes in the ridge of a distant roof & is aware of something on the ridge; the first suggestion is that it is a bird, but it is felt that it is not a bird; then the suggestion is that it is the ridge alone & the impression of something on it is a misreading by the mind in the eye; but it is felt that there is something which will not stay there more than a moment. The mind remains confused between this false problem of bird or no bird. Then the eye is turned a second time on the object, with fixity this time, & the object is seen to be a squirrel motionless on the ridge, which immediately after leaps down from it. The whole confusion rises from the habit the mind has of seeing birds rather than any other object on the roofs & trees; otherwise everything would have been correct and in order. Immediately after, a butterfly is seen flying towards a tree. It is to pass on the other side of the tree, but there is prakamyavyapti of an intended motion actually begun but checked, to this side, & the false suggestion comes that this intended motion will be effected; the suggestion is immediately rejected but not without a vyapti of the intention carried out simultaneously with the perception of it, to return to & continue the first line of flight. There is Trikaldrishti of the right event, but not free from the intrusion of falsity, & eventually not of so much value as it would have had if it were preliminary to & uninfluenced by the data of prakamya-vyapti.
Lipi. Today, the Trikaldrishti is to escape from this obstruction entirely.Fulfilled almost immediately in a succession of instances, but yet to be confirmed & universalised. The obstacle is the pseudo-Shaktiprayoga which tries to determine the event without belonging to the system. This is being replaced by an effective prayoga belonging to the system, but still the time & order of circumstances is disturbed by its appearance without self-knowledge. The liberating force is the activity of the viveka, no longer separate, judging the revelation or inspiration (drishti or sruti), & distinguishing it from false intuition, but contained in the drishti or sruti and either simultaneous with it or emerging from it.
The prediction on the 3d that the Power will break through the resistance is being fulfilled today, but this conquest cannot be entirely complete today, for it has yet to apply itself to the fulfilment of the adeshasiddhi. But in things of practice & in themselves of no importance to me, the Siddhi with a little difficulty is succeeding now in the majority of its prayogas, only the circumstance is not always correct, eg a turn is taken [by a bird] in the right direction, but not at the time or in the order given or else the right turn is taken, but by a wheel to the right into the proper position, where a wheel to the left was indicated by the Will.
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The Trikaldrishti is working still more effectively, not only without, but against data, eg. a bird on the opposite [roof] disinclined to stay, twice on the point of flying off & once making the starting motion, yet without any disturbance to the steady knowledge, always repeated at the critical moment, that it would remain.
Afternoon. 3.45.
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The promise has been fulfilled. The tejasic suggestion from the environment which interfered with the Trikaldrishti, is now turning into power of vyapti; a bird in its flight, an ant in its turnings, feels the thought strike it and either obeys or is temporarily influenced in its immediate or subsequent action. Power is also increasing rapidly; the will is sometimes fulfilled at the very moment, almost with the act of going out; at other times more slowly, but still with far greater force & frequency than has ever been the case in the past; sometimes, however, with great delay & difficulty & in some cases not at all. A curious example shows how difficult the resistance now finds it to be effective; a crow sitting on a branch received the suggestion of going to the end of the branch, but the force in it was unwilling; it went a little way thence came rapidly back, & for some minutes began dancing on the branch this way & that, towards the end when the force was applied, away from it when it was relaxed, until it reached the point as if driven suddenly by physical force, seeming several times about to fall off the tree, & then fluttered off to another bough.
A long struggle for the rupadrishti, ended in a number of stable images attaining to the dense developed, far superior in consistency to last nights forms, appearing straight before the vision, a great frequency of absolutely perfect images which either avoid the eye or only appear for a second before it, & a number of crude forms. Colour, jyotih & tejah are now common in all forms. The objective of the siddhi is to establish the habit of the perfect & stable image placed full before the vision; the object of the enemy is to preserve every possible imperfection & especially prevent stability. After some hours cessation, physical ananda of a much greater intensity was given for a short time, but not continued afterwards. Samadhi progresses slowly; but the dreams at night almost got rid of the element of dream-image & were only a series of mental images & ideas woven into a connected series of speech & incident. The elimination of dream image, is the first great desideratum, of incoherence in thought record the second. In addition to these siddhis universal prema with the established chidghana & prema anandas, rising into the suddha, are being again superimposed on the ahaituka. Tejas is now more powerful & continuous, the sraddha established in everything except the Adeshasiddhi. Nine hours & more of walking & standing during the day failed to bring fatigue, but brought this time some amount of defect of anima. Sleep 6 hours and a half.
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r1912 12 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Nothing fresh has been added this morning; except that perfect forms of the crude variety are now more stable in the full line of the vision & more varied, eg varnamaya, agnimaya & jyotirmaya, but it is only the bird that so appears,usually as on a former occasion the redbreast. In the fleeting images some of which are of an absolute perfection, various kinds of birds, flags, ink & other bottles, books[,] matchboxes, cigarettes, cigarette packets etc, in a word, the objects most commonly observed are commonest. In this respect there is a strong contrast to the images seen in samadhi. The power is now being applied to movements in the mass where a number of agents are concerned. An effect is produced, especially at the beginning, but afterwards the resistance stiffens and is successful. Trikaldristi of exact time recommenced last night. There was the usual error; the return of S. M & N [Saurin, Moni & Nolini] was seen to be due after 9.30 (very unusual & even unprecedented for a long time past), later fixed at 9.38, but again unfixed & seen to be due nearer 10. At 9.38, exactly, R [Ramaswamy] came, not the others, who arrived at 9.53. Occasional physical Ananda is resumed, but not yet the intenser Ananda of last night. The combination of the subjective Anandas, sahaituka, is reestablished and almost perfect; but in one or two directions, eg ordure, massed sores & one or two kinds of events, jugupsa still comes in from the outside world & touches the external psychic nerves. There is also a persistence of hostile perception of ugliness which tries to take advantage of this or that object in order to deny the shuddhananda.
Afternoon.
The Power is now in small things fulfilling itself in exact circumstance of place & order of circumstance, in isolated cases, frequently, although always with a resistance, mechanical or willed,either entirely ineffective or effective only to delay, or effective in one or two circumstances or, sometimes, wholly effective either to vary the act, eg to take to one tree instead of to another, or to prevent any tangible result. Ananda, resisted, is infrequent, without intensity & uncontinuous. Rupadrishti does not fulfil itself. In all these respects the resistance is strong & concentrated & even the Trikaldrishti cannot act perfectly. Although there has been now five hours physical activity, there has been a frequent burden of fatigue in the legs due to defect of anima. Health is resisted in particular symptoms, with obstinacy of recurrence, but not with force; the asiddhi succeeds in materialising at these points & insisting for a short time, but has to retire. It is most obstinate in the process of digestive assimilation; for though it can no longer freely bring excess of vayu or frequent purisha visrishti (the last two intervals have been 3 days and now 2 days) it insists successfully on the excess of jala, a vague hint of nausea without real nausea, & a recurrence of the sign of excess.
During the rest of the day there was a strong force of the obstruction and no progress. The attempt at exact Trikaldrishti of time failed entirely; the Power also failed signally to act several times and only succeeded at close quarters. There fell from outside reflections of the old anger of impatience & to a less extent of tamasic tyaga almost amounting to depression. There was, however, no settled ashanti & no duhkha.
Sortilege
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r1912 12 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The same condition. [Vyapti]1 & prakamya perfect; Trikaldrishti uncertain; powers ineffective & inclined to be inactive. Misplaced power active as false Trikaldrishti. Ananda vague. Yesterday 8 hours & a half of physical activity with fatigue decreasing as it went on; this morning dull fatigue & defect of anima, neither pronounced, but both effective.
Sortilege. This purely grammatical formula is given a sense. In the defective alpa state (of the siddhi) the taking up of the mind into vijnana is being effected for the mental being () by the ascending movements of thought constituting his mental activity. It is even suggested that & were actual words used in this sense in pre-Vedic Sanscrit.
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The action of the powers was reduced to their lowest limit all the morning; both continuity & generality were denied, only the crudest forms or isolated successes allowed & old imperfections attended the majority of the manifestations. The Trikaldrishti has now, (3.45 pm), reestablished its activity, but the power still waits. Fatigue was thrown off in the morning, & 3 hours continuously then, 2 hours now were done, but some shadow of the fatigue hangs over the karmadeha & seizes sometimes on the nervous system & then on the muscular instrument. It was perceived, in the morning, that all the contradictions of the physical siddhi, except the saundaryam, belong now to the karmadeha or, more often, to the personal environment, not to the body itself. From there they are reimposed on the body.
4.10
The Power is now working again, but not with invariability of impact or exactness of circumstance. On the other hand the Trikaldrishti is exact and minute, though it does not coordinate the circumstances. Various kinds of entirely perfect forms are appearing in the full focus of the eyes, but momentarily, without the least stability.
Written Dec. 9.
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r1912 12 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Trikaldrishti is now working normally with a surprising regularity and perfection in immediate things; but the haste of intellectual decision & error of intellectual hesitation,the Scylla & Charybdis of prophetic thought,are not yet eliminated; they recur whenever the Trikaldrishti has to be done, though absent when the Trikaldrishti is merely happening. Parasaras Suktas are being interpreted by the vijnana, but not yet perfectly, as the modern associations of the words still interfere. Historical Trikaldrishti of the past is active.1 Both the Trikaldrishti and the power (at first frustrated) have been acting for five or ten minutes in a host of instances with great & continual effectiveness. It is only now the minutiae that are wrong, & these are to be perfected; for sometimes the minutiae also are for a long time absolutely accurate. The guidance also is at present perfect in every detail, although it is that of one of the Shaktis, & not the Purushottamas. There are three forms of the power, (1) one which works the object through the universal Prakriti, giving the suggestion to the Prakriti which transfers it to the swabhava of the object; (2) one which works the object by direct unspoken suggestion to the object, as in hypnotism; (3) one which applies the force of Prakriti physically to the object and drives the unwilling object. All three are now active & frequently, even ordinarily successful; but all three still need time to work effectively on the object. If they do not get time, an effect or movement is produced, but not always or even usually the actual accomplishment or the full effect.
During the rest of the day there was apparent suspension attended by loss of the Chandibhava, unreliability of the Vani and false suggestions through the outer swabhava. Health was also strongly attacked with great success in one detail and with temporary slight effect in others. The external suggestions are least effective at present in symptoms of phlegm & neuralgia which are obviously external, foreign to the system & unable to materialise in the sthula parts; they only affect the nerves with a suggestion of incipient cold or neuralgia.. The struggle over the visrishti still proceeds & the frequency of jalavisrishti maintains itself. However, the assimilation, although marred by excess of jala, seems to be more perfect with respect to prithivi, even though the maximum interval has been diminished from seven days to three or four.
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r1912 12 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The old defects of the Trikaldrishti still recur and its limitations persist. The power is still more hampered & limited, even though its perfect action is frequent; but not on the body, nor in things belonging to the Karma.
The rain in December, long foreseen, came this morning; but it was, as expected, only a passing spell of cloud and rain. The development in rupadrishti predicted by the Vani yesterday (without any statement of time, but supposed to be due last evening) came instead today.
The Trikaldrishti, power, knowledge, even special powers like bhasha, vyakarana etc are now progressing normally of themselves, without any sadhan or use of will-power for the purpose, the defects reoccurring, falling away, diminishing & thus passing out by a natural & quiet elimination,the way in which the first two chatusthayas have been or are being finally perfected. It is only the rupadrishti in the third chatusthaya that is still being pushed forward against an active resistance by the occasional use of the will-power. The real struggle has now passed to the fourth and fifth chatusthayas.
Yesterday there were nine and a half hours of physical activity out of the twenty four, today there have been ten. It is now fixed that there can be the erect position & walking for ten hours every day without any binding reaction of fatigue. The fatigue that comes, is soon shaken off, as if alien to the body. It is noticeable that it is strongest after the nights sleep, diminishes as the day progresses & the physical activity increases and is least able to assert itself in the evening when it is taken three or [four hours]1 at a time. The resistance, therefore, is still obstinate, but not powerful as it used to be.
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r1912 12 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The resistance is now to the fulfilment of the Adeshasiddhi, for if once a permanent power is manifested, in the control of the events immediately surrounding the adhara, all farther resistance will be convicted of inutility. This resistance, it is suggested, is now about to be overcome. The rupadrishti is to be brought on a level with the rest of the vijnanachatusthaya in this week, the bhautasiddhi liberated from the pressure of the defect of anima, the samadhi from the refusal of continuity in the visional record. Meanwhile the Trikaldrishti & powers will expand rapidly in their action. The physical resistance to the Power in the body of self & others will yield, although it will from time to time recur until it is eliminated; as a result arogya, ananda & primary utthapana will be brought into line with the vijnanachatusthaya. Only saundarya in the physical siddhi will be left as a field of battle. The resistance to karma in the moulding of minds & the giving of experience & power will also break, & the resistance to the equipment. The rest will easily follow within these two months.
5.pm
The rupadrishti has advanced today; perfect crude forms now sit easily in the akasha, perfect crude dense & crude developed forms appear frequently & with some stability; absolutely perfect forms are more frequent, but not yet stable. The akasha is of itself bringing forward the lipi with more ease & force. The Trikaldrishti is normally perfect, except in arrangement & exact time, unless it is confused with the shaktiprayoga,all that is perceived is seen to be correct, only all is not seen in its exact place. The range also is widening. Shaktiprayoga has now more force & normal effectiveness. The force of bhautasiddhi is also increasing, in the ordinary mahima & laghima. Intellectual infallibility is now seen to be a possibility & not far from realisation, at least where it can be immediately tested. Kama Ananda today was continuous for some minutes, though not of the greater intensity already achieved. Sukshma sparsha is increasing in force & keenness, but is still usually only a subtle physical sensation, except in touches of water, fire or electric atoms which have now a great sthula reality & linger on the body both in the solid sensation & in its physical-nervous effects. Other touches do not yet materialise. Sukshma gandha & gandha-rasa with sparsha is keen & powerful, but irregular in occurrence. Sravana & drishti of actual forms & voices as opposed to images & symbolic sounds are still behindhand. All these are now recognised as parts of samadhi or visvagati, the fifth member of the third chatusthaya. Health is still attacked, but dully, not with yesterdays force.
Written Dec 12th
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r1912 12 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
This morning the action of the Trikaldrishti took place purely in the intellect with the result that there was a vivid & copious prakamya-vyapti & Trikaldrishti of possibilities, but the actuality of the event could not be regularly seen. This was cured as soon as the vijnana began to act. The difficulty that remains is only the difficulty of preventing the active & almost perfectly complete perception of possibilities, tendencies, intentions confusing the quite separate perception of the actual circumstance fixed in the foreknowledge of Virat & Prajna. The Shakti acts as before subject to delay & resistance. Lipi in the Akasha is still resisted in legibility except when it is aided by the subjective perception. In all other respects it is perfect. Rupadrishti, this morning has not been active, except in occasional images. Sukshma sparsha is increasing in force & frequency, & is accompanied by perception of action & of feeling & intention but not by subtle perception of the image or sound.In the health the siddhi is again prevailing, though the attack continues. There has been five hours continual exertion this morning (walking almost all the time); fatigue was not effective, but denial of anima in the loins became insistent in the fifth hour.One or two utterances of the Shaktis vani have been proved wrong in time or stress, but may still be fulfilled in fact.
3.55.
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The trouble about the Trikaldrishti (over insistence of possibilities) was strong throughout the day, but passed away in the evening, and the approximate time of events as well as the events themselves & their circumstances were correctly fixed. Many evidences of the power working on the siddhi of others were given, in B, & now in S (vijnana begins to work); there are, therefore, signs that the obstacles to the Shakti in this part of the karma will soon give way.. A notable instance of delayed fulfilment occurred yesterday. When the flowers on the plant in the garden first appeared & proved all to be various shades of red & white, there was strong & repeated will for yellow flowers; but it failed & was abandoned a month ago. Now at last a solitary plant which used to give red or white flowers, has produced two yellow blossoms. The will at the time of the partial withering of the plants for fresh leaves on the withered part of the stalks, has also received a slight fulfilment on one of the plants.
***
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r1912 12 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
During the evening there was constant application of the attention to the lipi, but legibility only resulted with difficulty. Trikaldrishti acted at a distance in detail of circumstance with a perfect correctness and approximate time was repeatedly fixed with great closeness.
In the morning stiffness became pronounced & it seemed that the primary utthapana would have to be relaxed; but the usual twelve hours was accomplished (1 + 2 in the morning, 3 in the afternoon, & from 5.15 to 11.40 with 25 minutes interval in the evening). It was only towards the close of the day that the defect of anima was overcome. Sleep 6 hours.
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r1912 12 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterdays trouble returned, not so pronounced or obstinate, but marked by a momentary return of the duhkha of asiddhi which has left behind it depression & asraddha. The lipi became, of itself, profusely active in the morning, but the old defects reappeared & the akashalipi lost its triumphant habit of vividness even when it reasserted legibility. Trikaldrishti is attempting to arrange circumstances perfectly in all cases, but does not yet comm and anything like a consistent success. The same is true of the Power, which sometimes enforces itself with great exactness of detail, sometimes not at all. The Vani is once more deficient in authority & creates false ideas in the mind, even though, so far as it goes, correct in the letter. It now appears that those vanis which were thought to be incorrect (see)1 were correct in the letter, as they are now being fulfilled, but created an exaggerated idea in the mind about the time and amount of fulfilment.
([Written] Dec 15. 7.30)
--
The trouble of depression lasted through the day & was attended with some confusion of knowledge especially on the point whether the vijnana chatusthaya could now be left to the unaided working of Prakriti, as had before seemed to be decided or needed more sadhan. It is notable that the rupadrishti is developing without sadhan; perfect images grow steadily more frequent & have more hold on the akasha, the old imperfections tend to be eliminated, eg the persistent recurrence of a single image, in this case, the bird; other forms are now forcing their way into the akash without any help from the system. Lipi has recovered vividness without losing its tendency to activity. Trikaldrishti develops greatly & it is noticeable that it is best when entirely spontaneous, almost indeed of an absolute & consistent perfection,when, that is to say, there is no attempt in the system to determine the truth or arrive at the knowledge. Examples. The servant went out at 8.27. As he was going out, the knowledge came that someone was about to enter & would come in as soon as he was gone. R [Ramaswamy] came. Previously, there was vyapti that either S [Saurin] or N [Nolini] was returning. Now the knowledge came (in answer to a doubt whether the vyapti was not merely the vyapti of an intention) that he would come before 8.30. S came at 8.29. Subsequently, it was decided that 9.10 would be the exact moment to cease walking & have meals, & the knowledge came that M [Moni] would return at 9.10. N returned exactly at 9.10; exactly at 9.10 the meal was served (without any spoken order or mental suggestion) & the triple knowledge was fulfilled to the minute. In this way every little circumstance has to the time of writing proved exactly correct. This is, undoubtedly, the beginning of the consistent & invariable perfect drishti, but it is not to be supposed that it will establish itself even in this restricted sphere without farther opposition.The truth of telepathy is now thoroughly established; the proofs of its correctness when received from persons in the house or town [occur]2 daily, as by it I know when one is coming from one room to another, what an animal is about to do, when someone is returning to the house & often who it is, (formerly, this knowledge was usual, but has temporarily diminished or been obscured). Also the proofs of it, when it comes from hundreds or thousands of miles away, are now coming in, eg. from M [Motilal] in Bengal that he intended to send more money, confirmed a few days afterward; the previous knowledge of the rumour that the Turks had asked to join the Balkan Confederacy, the knowledge of the Unionist conspiracy in Constantinople & a number of other instances relating to the Balkan war. This power, indeed, has been working for a long time, but it is only now regularised. It is, in fact, part of the vyapti. The proof of vyapti of express thoughts is also increasing in frequency; here, of course, the only proof is the expression of the thought immediately afterwards by the thinker. This now occurs.
Physical exertion twelve hours (morning one hour + two hours 9.15 to 11.15; afternoon, three hours & a half; evening 4.40 to 9.10 & 9.40 to 10.40). In the morning there was pain in the soles of the feet when rising, but no appreciable stiffness in the limbs. Fatigue of adhogati, in the evening, was more persistent than usual, although not intense or powerful. Sleep, nearly seven hours. The last two nights, there has been a retrogression in samadhi; the dreams are, besides, not remembered, but the incoherent dream seems to prevail.
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r1912 12 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Trikaldrishti continues successfully, but the (involuntary) attempt to fix the truth brings the tendency to substitute a perception of force or tendency for a perception of result; nevertheless this error seems, now, to be usually corrected before it can seize on the mind. These remnants of false energy (anrita tejas) have to be entirely rooted out of the mental action.
Sensitiveness to cold after having been almost entirely extruded, except in the lowered night vitality between sleep & sleep, is now again attacking the system.
--
Trikaldrishti in the evening. Return of someone, not fixed, between 7 & 7.30 (R. [Ramaswamy] returned); of N [Nolini], first, between 7.30 & 8 (N & M [Moni] returned); of S [Saurin] soon (seen at 8, S came about 8.10); of B [Bijoy] unusually late but before 8.30, (B came between 8.15 & 8.30). No exact time given; the two attempts to fix it, were rejected & the rejection justified by the event.
Visrishti (slight) in the evening, after the pressure of Apana had been got rid of by Will. Physical activity for 12 hours as usual. Sleep 6 hours. Progress in Samadhi nil. Lipi successfully vivid & spontaneous (varnamaya) at night, thus getting rid of the difference which had been established between daytime & night, with regard to the Lipi. There is, however, this difference that at night it is usually varnamaya, by day usually chhayamaya of all kinds.
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r1912 12 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The lipi has definitely conquered in the Akash, but its invariable success of vividness & legibility is not yet allowed. The jnanam has now an invariable correctness, but the Trikaldrishti is still clouded by the relics of the twilit intellectual activity. Shakti of chitta & prana is now being finally perfected on the basis of the perfect samata, shanti, sukha & atmaprasada. Dasyam is taking entire possession of all the functions, attended by dasyabuddhi in the devatas, and the Master of the Yoga is now habitually manifest in his personal relation. The two sortileges are being progressively fulfilled. Physical activity10.45 to 11.45. Adhogati is strong and seeks to base itself on defect of anima. Pranic utthapana, complete in the pranakosha, is unable as yet to possess wholly the annakosha except in its pranic parts; hence, failure of mahima & a strong sense of weakness & incapacity in the karmadeha affecting the body. Again from 12.10 .. 1.5 & from 3.5 to 4.10 in the afternoon.
The afternoon has passed under Vritra, the power slow to act, the Trikaldrishti & jnana uncertain, the physical brain dull and overcast. The Maheshwari-Mahasaraswati shanti is giving place under such circumstances to the Mahasaraswati-Mahakali quietude based on a concealed Maheshwari pratistha. Nirukta is now acting under the rule of the vijnana normally & bhasha begins to follow suit; the intellect in the environment has recognised the necessity of passivity & the superior results of the vijnanamaya method. The frequency of Ananda (Kama) continues but is interrupted by Vritric periods.
The Trikaldrishti has now (4.55) recovered possession and is acting with a considerable perfection in all its movements & entire perfection (except of right combination) in some of themie a movement or incident is seen in pieces of knowledge each of which would lead to an incorrect conclusion by itself, but taken together give a perfectly correct result. Their separate advent shows want of spontaneous combination in the knowledge; there is only collocation ending in combination. Power is still ineffective, except occasionally.
Physical activity, 5.5 to 11.30 with an interval of 25 minutes for meal; altogether over 13 hours. There was no fatigue during this period. Lipi very perfect for a while in the artificial light, afterwards the Akasha tired. Ananda continuous for a long time & when discontinued tends to return. Assimilation exceptionally strong & perfect. The sensitiveness to cold persists, but is being extruded. Sleep less than 6 hours. Some secondary utthapana.
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r1912 12 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today except Ananda & primary utthapana all other siddhis seem to be suspended in order that occasion may be given to the samata and ananda in amangalam & asiddhi to emphasise itself. Relics of the impatience remain or rather recur, but cannot find a lodging. On the other hand asraddha in the Adeshasiddhi is strong. It is evident also that the remnants of intellectual activity in the environment are being given free but ineffectual play, in order that of themselves they may cease. The attempts at intellectual Trikaldrishti & aishwarya fail invariably & it is only when the vijnana acts occasionally that some results are obtained. Physical activity from 6.15 to 4.25 with a break of 25 minutes for meal (12 to 12.25). It was only at the end that fatigue came, dull and not very pronounced, but insistent. The vague stiffness does not entirely disappear, but is ineffective. The dasya and personal relation of the Master increase. The substitute for religious piety has been established in the consciousness, viz the knowledge of the Para Purusha, the sense of the power of the Ishwara & submission to it attended with the appropriate bhava in the chitta & the personal relation to the Lover.
([Written] Dec 18)
Immediately after writing the above, the Trikaldrishti again became active for a time, but was clouded later on. At the same time the interpretation of lipi & rupa was re-manifested in perfection; but there was a renewed cloud of confusion over the immaterial drishti. Physical activity, resumed at 5.15 was continued till 12.15 with an interval of 25 minutes for meals. Today therefore gave a total of 16 hours out of 18. Fatigue only dominated the system once in the day, on the occasion already recorded. Sleep for 5 hours. Yesterday, in the samadhi, the old movement of a conscious exit of the mental being from the material centre (not a complete exit, not trance, but the usual swapnamaya departure) was resumed. It has this defect still that too strong a trend of the consciousness towards the body remains, so that the purusha is easily drawn back to the body, leaving only his linga sharira in the place of dream experience. Dream has definitely relapsed into incoherence. Visrishti in excess of the usual quantity, nevertheless of an ordinary kind & amount.
***
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r1912 12 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti has been clouded throughout the morning; active in the afternoon, perfect in detail, but not very active. Power is for the most part denied. A great dullness reigns over the physical brain and the karmadeha, in the midst of which samata & dasya become always stronger & now tejas & tapas are beginning to establish their indifference to adverse result. They are seeking, that is to say, to be no longer deterred from action either by failure or even asraddha. The asraddha in the Yogasiddhi has now disappeared, but not the asraddha in the Adeshasiddhi. It appears that the Power is acting in certain broad and important matters, but it is resisted in trifles.
([Written] Dec 19)
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r1912 12 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Physical activity 6.7 to 7.22. The defect of anima persists this morning; but the Kamananda after a short struggle reasserted itself. Trikaldrishti is acting regularly & correctly, but is still hampered by the dregs of the outer environmental intellectuality & rendered uncertain by the inability always to assign the vyapti & prakamya its proper place. The power is hampered & the opposition to the healing power is especially successful.
Sortilege The reference is to the full manifestation of the Master of the Yoga which is approaching.
--
This was effected later in the day. The Master through the vani from above & by sukshma speech from outside began to manifest himself everywhere in a well-established stability with the character of youth & strength and as he manifests, the aspect of Love & Good Auspice manifests also . The first result has been a great increase in the satyam. The thought perception & Trikaldrishti, as well as vani, became perfectly & minutely accurate for a time & continue to be so except, (1) in the more hasty perceptions, (2) in those which are still afflicted with doubt, (3) in the omission of important circumstances & their exact arrangement. When these are made perfectly effectual (and their survival in imperfection is a mere inert habit), the vijnana in its knowledge-side will be accomplishedonly the range will remain to be widened. The haste must make no difference to the truth, doubt must make no difference, omission of circumstance must not lead to incorrect conclusion, arrangement must be exact so far as it goes. It is now evident also that the knowledge was still acting on the levels of potentiality, where the thing arranged can be disturbed, because it is the arrangement of the Manishi, not the Kavi. It was, however, one of the higher levels on which the Manishi is strong in will, clearsighted in perception, but not able to embrace enough in his view (mahan, urushansa). The knowledge is now rising to the levels of the vijnana proper,becoming of the nature of vijnana and not only enlightened, helped or led by the vijnana. Power is working in the field of the Yogic karma, moulding the thoughts & feelings of others precisely in the immediate vicinity, but is not yet dominant in that province. It is reasserting its hold on immediately surrounding trifles.
Physical activity, 4 hours in the morning, 1 hours in the afternoon & from 5 to 11.30 with half an hours interval in the evening & night, 12 hours in all. The violent insistence of defect of anima became ineffective in the last period, but is still present in a modified form on the morning of the 20th. Sleep 6 hours.
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r1912 12 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Ph. Act. [Physical Activity] 6 to 7.15 am. 8.45 to 12.20 & 12.45 to 1.50The Bhashya in Veda increases in force & the Vedantic interpretation is now almost entirely confirmed. Fresh emergence of lipi. The Trikaldrishti has a prolonged and efficient activity; but the prakamya of thought, though proved in many instances, shows an imperfection in the readiness to accept incorrect outward suggestions without distinguishing them from true prakamya. The vyapti, on the other hand, shows no imperfection separate from the imperfection of the Trikaldrishti.
Sortilege. (1)
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r1912 12 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Later in the day, a sudden revolt of impatience & unfaith, not grief or even actual anger, against the continual running after possibilities in the prana & Trikaldrishti and a violent rejection of the resulting false Trikaldrishti. This resulted in a cessation of the conditions of the siddhi. Physical activity, 4.40 hours [i.e. 4 hours, 40 minutes] in the morning, 3.35 in the afternoon, & from 4.55 to 8.55 & 9.35 to 10.20 in the evening & night, 13 hours in all. Sleep, 7 hours. Slight, almost nominal visrishti after meal.
MS of the aid
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r1912 12 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Afterwards the Trikaldrishti resumed suddenly a normal continuous action, which as far as could be tested in a great number of minute instances was perfectly & invariably accurate so far as it went. Thought & lipi have also resumed their activities. Proof of the successful activity of the Will outside is now frequently occurring, as also of the correctness of the Trikaldrishti when applied to outside occurrences. On the other hand health was strongly attacked at night & with some success, a slight soreness of the throat being produced this morning without any apparent cause which has persisted throughout the day (23). Physical activity 5.30 to 7.20afterwards other occupations prevented the continuation. Sleep 5 hours. There was some attempt in sleep to deal again with the dreams, but no success resulted.
MS am.
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r1912 12 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterday a special test was applied to the arogya in the stomach. There was an attempt at roga, but it failed & ended only in a copious visrishti this morning, the first of its kind after three weeks. Health was strongly attacked and a vague tendency to headache established for some hours & phlegm in the nose for some minutes. These were got rid of by Will, but the sore throat persists, although it is extremely slight. There are movements towards the perfect ananda of cold, but neither the mukti there nor the bhukti are finally confirmed,the confirmation being postponed until the health in that respect is perfectly assured. Physical activity 4 in the morning; 2 hours in the afternoon. There is a certain tendency to lassitude today due probably to the diminution of sleep & the strain on the health. The improvement in the Trikaldrishti has been confirmed and a corresponding generalisation of the Aishwarya has begun. Ishita is becoming very powerful & the hold of Aishwarya & Ishita on karma is gaining in all directions except the equipment, healing and immediate work. Other siddhis are still moving forward without establishing definitely a fresh advance, eg in the rupadrishti stable ghana & developed forms of the lower intensity are becoming more frequent & today one perfect developed rupa was stable for a few seconds. Physical activity finally amounted to 11 hours only owing to interruptions. Sleep over 7 hours.
***
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r1912 12 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Nothing of note. Trikaldrishti & Powers slowly progress. Samadhi is still [inhibited]1 and Adhogati seeks to bring back the failure of anima.. The rupadrishti cannot yet hold the Akasha nor Ananda the body, though both come and manifest themselves in detail. Health is unable to progress. Today the sore-throat lessened, but did not absolutely disappear, & there were strong efforts to develop cough etc so that it might go by the normal course. In spite, however, of disregard of all rules & continual exposure of throat & breast to cold, it is going without materialising either into cold or cough. Physical activity 11 hours; again other occupations prevented the full amount. Sleep 6 hours.
MS inhabited
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r1912 12 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The siddhi is in a depressed condition and unable to advance with rapidity, owing to the necessity of a farther transition of considerable magnitude consisting (1) in satyam, the cessation of all intellectual (manomaya) activity & its replacement by the karana, (2) the cessation of the relics of self-action & replacement by the divine action (dasya), (3) the cessation of the use of means in the yogasiddhi and its replacement by the self-fulfilment of the Para shakti working upon the lower. The public news (eg the attack on the Viceroy, the ill-success of the Turkish naval sortie) show that the Power is still ineffective to prevent adverse occurrences.([Written] Dec 26.) During the rest of the day there was a struggle between the new system and the dregs of the old. The lipi became permanently active, but the old difficulty of manifestation or emergence in the sthula akasha is not yet overcome. At the same time interpreting power attending the lipi became swift and decisive and has so remained. Trikaldrishti in all its parts resumed its activity. The most important result is the final completion of the dasya & the disappearance of all questioning, revolts or self-action; for, whenever these try to manifest, they find no support in the Jiva. Even with regard to error, there is no revolt nor now any return to a tamasic udasinata. The siddhi now fulfils itself entirely by the divine action arranging the conflicting forces & the Jiva does not try to interfere or insist on a consistent method. By this the invading intellectual activity has become wholly discouraged and no longer insists on its own action. There is, however, a survival of manomaya suggestions representing themselves as vani & seeking to lay down the action, but as these are always falsified & the Jiva does not insist on them, they have no force of persistence.Health is undergoing a very serious assault. The sore-throat was flung off, but after a long struggle cough materialised for a very short time at night, & strenuous efforts are made to bring back cold. Tejasic disturbance in the stomach has returned & recurs, though it does not persist against the Will, & there was in the morning a copious visrishti quite of the old type. This is the result of copious eating & drinking without regard to satiety, which has been insisted on in order that [ ]1 the arogya may be established under more arduous conditions. Assimilation is powerful, but not enough to prevent a struggle & irregular workings of the asiddhi. There was no primary utthapana in the afternoon, so todays period amounted only to 10 hours but there was 5 hours continuously from 4.30 to 9.35 without fatigue or subsequent reaction. Sleep 7 hours.
MS that
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r1912 12 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
As usual, the sortileges began at once to be fulfilled. The force described has established itself in the siddhi; effort, no longer self-effort, manifests itself as a force throwing itself on the enemy & breaking down all opposition. This struggle is the working of mental force (Indra) possessed by the Vijnana and filled with mental ananda (Soma). Whenever Indra is thus infused with Soma, opposition seems to disappear; it is only when Indra works without Soma, that the opposition has strength to prevail or at least to resist. Once more Soma is being felt physically in the sensation as of wine flowing through the system, but in the sukshma rather than in the sthula body. Trikaldrishti has been working with a consistent perfection, & aishwarya, at first entirely resisted, broke down opposition & is still busy with the struggle. Throughout the whole siddhi, a state of joyous battle & assured victory is replacing the old alternation between the joy of attainment & the pain of struggle & defeat. 6 continuous hours of primary utthapana from 6.15 to 12.13 and again from 12.35 to 1.35. It was only towards the end that there was some reaction. The replacement of intellect by vijnana continues.
Rupa is still developing, stable developed forms are more perfect, & the perfect transient forms show a greater tendency to stability. Primary utthapana again from 4.20 to 10.15 with the half-hour interval for meal. Today secondary utthapana was resumed, the laghima being perfect, but limited in duration by defect of anima. Sleep 7 hours. Nominal visrishti at night. The jala-visrishti was today less insistent.
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r1912 12 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
After this month the diary has to change its character & become mainly a record of Trikaldrishti, aishwarya, samadhiexperience & work, literary & religious; at the same time a brief note of the physical siddhi will be kept. The aishwarya-vyapti has had effects on purifying considerably the mentality of all in the house, & in the increase & definite development of Trikaldrishti in S [Saurin], but his knowledge is still only fragmentarily active. The successful application of the power in immediate result is still successfully resisted except in individual cases; but yesterday groups of existences were made to obey the Will and even to obey it in exact circumstance. The attack on the health seems to be lessening in force; but last night the cough, which is however entirely superficial, returned with some vehemence after a hot sukshma touch on the sensitive spot in the throat. Kamananda is still in the same condition, but the sahaituka shariranandas seem to be once more at a high intensity.
The confused action of the intellect revived in some force and although the siddhis continued, certainty was for a time abrogated. The improvement in the Viceroys health took place in the direction willed, viz elimination of fever & pain. A period must now be fixed for entire recovery & it must be seen whether the element of time can be controlled. The Turkish business is also centring round the point willed, but the upshot is still in doubt. The cough tried to cling throughout the day, but disappeared by the evening, contrary to its action yesterday. Roga in its other symptoms clings, but cannot assert itself. Will acted with great accuracy in the matter of the returns in the evening, but the Trikaldrishti was confused in details. Another failure as regards equipment. The failure was seen before it was known, by vyapti, but there was an attempt to mislead by false vyaptis. Sleep over 7 hours. Samadhi at night is absent, but takes place in the daytime,deep, the record confused with intervals of lucidity & coherence. There is a dull attack of defect of anima & mahima in the primary utthapana.
***
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r1912 12 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
St. [Sortilege] La guerre en Orient, meaning that the real struggle now is over the successful use of the will in equipment & Indian affairs. Aishwarya invariably successful this morning in small details; Trikaldrishti seriously hampered, an intellectual movement being violently forced in when the vijnana tries to act. A period is about to ensue in which these survivals have to be eliminated both in the vijnana & the physical siddhi, as well as in the samata, dasya & tejas, and the sahitya, bhasha & nirukta have to be consolidated; the Trikaldrishti of exact time & arrangement of circumstance & the ritam in karma have to be well-established, and the obstacles in the saundarya, religious karma, Krishnanritya and public affairs finally broken. This movement, which is being prepared, must definitely begin today & will cover the greater part of January.
Physical activity. 6.10 to 7.15 .. 8.20 to 10.40 .. 11.20 to 12.40 .. 1.40 to 2.10 .. 4.50 to 8.30 .. 8.55 to 11.0.
The drag of the vague defect of anima on the body still continues. A very slight visrishti in the afternoon; subsequently there was a tendency to flatulence. The cough has not returned, but there is a tendency to phlegm in the nostrils. The physical ananda tends to recover its frequency & intensity. The aishwarya was strong today & lipi frequent; but the Trikaldrishti much disturbed, rupadrishti almost suspended; particular tejas acts, but general tejas is discouraged and faith depressed. The Nirukta progresses and has attained a certain perfection of method, but not yet of vijnanamay substance, since possibility still has its play. The great gain in the method of work is renunciation of haste & a consequent thoroughness.
Sleep, nearly six hours.
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r1912 12 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti & aishwarya are now irrevocably fixed in their ordinary daily action; but not yet delivered from inaccuracy of detail and arrangement, nor free to act perfectly in important or public affairs. Vijnanamaya Thought is beginning to regularise itself in relation to the vani..
Physical activity. 5.10 to 7.108.40 to 11.10 .. 12.35 to 2.5 .. 3.25 to 4.28 .. 5.45 to 8.37 .. 8.52 to 11. Twelve hours.
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r1912 12 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is no farther need of a record such as has been kept during this month. There has been considerable progress, but upon lines which have now to be altered and soon to be abandoned. The programme proposed on the 3 December has as usual been fulfilled only in its beginnings & in one or two instances not at all. The stability of rupadrishti is of little value in itself, since the perfect forms do not hold the akasha, & has been accomplished only in the sense that the forms accomplished appear habitually & the progress made has not to be continually lost & built up again, as used to be the case. Lipi is not yet habitually spontaneous in legibility & still needs usually the stimulus of the subjective perception to become perfectly legible, but it appears more usually without particular demand, though less frequently without any warning or the turning of the attention in that direction. It will only be perfect when it appears uncalled for as an ordinary habit of the akasha and is always immediately legible without any attention or trouble to the mind. Trikaldrishti works perfectly often, but not always, nor even yet as a rule, except in single incidents which present themselves to the mind, but where the perception is active rather than passive, there is usually much uncertainty & confusion of details. Nevertheless the more or less perfect Trikaldrishti does occur daily with some frequency & in an imperfect state it is working throughout the day. The Power has so far overcome resistance as to work habitually like the Trikaldrishti, but it is even more hampered & outside a narrow field imperfectly, slowly or irregularly effective. Samadhi has not been regularised.
Ananda (kama) is occasionally intense on a moderate estimate of intensity. It is that is to say tivra, but not rudra, not even tivratara or tivratama. It occurs, tivra or kuntha, daily & often frequently in the day and is in that sense permanent. But it is not continuous in its permanence or constant in its intensity. Health in the last half of the month has been successfully resisted, rather than successfully progressive; cough, which had disappeared, has reappeared; the other fragments of roga, however vague, slight, blunted or disjointed, still persist & even when they seem to have finally disappeared, unexpectedly return. Nevertheless, they are losing force; but that is all that can be said. The saundarya has not progressed since the 10, materially; its successes are the merest beginnings & in most directions the opposite tendency prevails. Primary utthapana has so far established itself that ten to twelve hours daily are passed, walking or standing, without any permanent reaction except a vague defect of anima which sometimes tends to materialise feebly and a moderate adhogati, also vague & dull, in the earlier part of the day. The prediction about equipment has been entirely falsified & the acuteness of the position has not been lightened. The literary & scholastic work has begun to take shape & proceed or prepare to proceed on its proper lines, but the necessary materials are deficient. The religious work is now being founded on a certain power over the sadhana of others, but this is as yet only rudimentary. The same is true of other activities. There is an effective pressure of power, but not the sovran control that is needed. The contact with the Master of the Yoga is being constantly dulled & obscured by the siege of Ego in the environment, false suggestion & inferior vani. Realisation of Atman & Brahman Nirguna & Saguna is always available & at once returns in fullness when the mind turns in that direction, but the nitya smarana is not there, because, perhaps, the realisation of the Ishwara is not equally well-established. The whole Yoga is still subject to clouding & temporary breaches even of those siddhis that have been most perfectly accomplished. Although these breaches are often slight, temporary & without power yet their recurrence shows that the whole system has not been placed perfectly under the right control.
--
Trikaldrishti
1) A squirrel on the roof-ridge descends the angle of the tiles, leaps on to the wall of the next house, runs along it & ascends its roof. The first motion seen in the squirrels mind (prakamya) before it is executed, the second d[itt]o, the third by Trikaldrishti without any data objective or subjective.
2) The leaflike insect put yesterday on the smaller tree stated yesterday by S [Saurin] to be no longer on the tree, suggested that it was back among the bean-leaves. While searching for it with the eyes today, Trikaldrishti that it was not in the bean plant & was, probably, still on the tree. No data. The certainty was absent. Half an hour later it was shown by N [Nolini] still on the tree.
3) A crow approaching the verandaano ther upon it. The idea of coming on the verandah seen in the crows mind, but a suggestion of Trikaldrishti that it would fly away to the wall on the left before reaching it. Uncertainty & false viveka mistaking the intention for the event. Suggestion at the last moment when the crow had paused just below the veranda to eat something, that something would happen to send it awayrejected obstinately by false viveka. The next moment the first crow flew away to the wall on the left & the object of observation followed it.
These three instances show the state of the Trikaldrishti. Everything observed is the rendering in thought of a truth of tendency, intention, or event, but everything is not yet put easily in its correct place, & uncertainty about the actual event is the normal state of the mental being who cannot distinguish between the correct decision and a false choice.. This stage has to be exceeded, before a clear & reliable Trikaldrishti can be established.
Physical activity 10 hours. Sleep 6. Slight visrishti in the afternoon. Jala very copious & frequent.
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r1912 12 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti. This morning all the Trikaldrishtis were correct, even when coupled in their action with aishwarya sometimes successful, sometimes unsuccessful. Formerly the aishwarya would represent itself as Trikaldrishti, but this false action this morning occurred only three or four times & was immediately rejected; but in one or two cases the rejection was questioned for a while by false tejas.
Aishwarya mixed with TrikaldrishtiOn a bird alighting on a tree to move from one part of a branch to another & then from that branch to a neighbouring branch; carried out exactly; then to remain sitting where it was. This, too, was carried out. Afterwards, aiswarya on the same bird to move was resisted; but Trikaldrishti came immediately that it would be resisted and that the bird would remain, not sitting quietly, but picking its feathers on the same spot until I had to go to drink tea. Also that two birds on another tree, making love, would so continue till the same moment. This was fulfilled exactly, although it was nearly ten minutes before I went away & the same birds had previously been restless, flown away once out of sight & come back, all foreseen by the drishti, except the return. Several instances of this kind happen daily.
Mornings news. No breach of the negotiations in spite of the extravagant Turkish demands. Foreseen.
The Viceroys health is following exactly the movement of the Will which was that the pain should be relieved within Dec 31 and the healing of the wounds fulfilled in January. This mornings news is that there is no longer any discomfort from the wounds, although the healing will take some weeks. It is also announced that there is still a piece of metal in the neck. This confirms the Trikaldrishti of two or three days ago which suggested the fact when reading the description of the state of the wounds.
The Congress badly attended, considerably less than 200 members, & practically a fiasco, as foreseen, so also the other Conferences.? Beginning of the end of the Age of Palaver in India.
--
On the other hand the theory of the Yoga has been proved. The perfectibility of the human being, Trikaldrishti, Power, the play of the Divine Force in the individual, the existence of the other worlds, & of extra-mental influences, even the possibility of the physical siddhis are established factsvijnana, the Vedic psychology, the seven streams, everything is established. What is wanting is the perfect application, free from the confusions of the anritam which result from the play of mind. It has been seen that in repose, in nivritti[,] in udasinata, perfect peace and ananda are possible; but the thing the Yoga has set out to establish is the perfect harmony of Nivritti & Pravritti, of desirelessness & Lipsa, of Guna & Nirguna, complete Ananda, Tapas, Knowledge, Love, Power & Infinite Egoless Being, consummating in the full and vehement flow of the Pravritti. By the fulfilment or failure of this harmony the Yoga stands or falls. The siddhi has now reached a stage when the test of its positive worldward side has to be undertaken. Tyaga is finished; shama & shanti & udasinata have had their fulfilment; but in that resting place there can be no abiding. It is the starting point of the Lila, not its goal. Therefore during the next three months it has to be seen whether, the harmony in nivritti being definitely thrown aside, the harmony in pravritti, which has always been attacked & denied by the enemy, can be prepared or accomplished. Only then can there be a settled peace and a perfected action.
MS Maheshwari
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r1913 01 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti.
The removal of the metal piece in the Viceroys neck effected without trouble foreseen for yesterday; fulfilled.
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r1913 01 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti.. In the beginning there was a series of outward suggestions which fulfilled themselves rapidly & accurately, although the mind denied them admission and saw no probability of fulfilment. Subsequently, this element of external suggestion was put in its place as prophetic vyapti from the thought of supramaterial beings that foresee; the jnanam was then perfected and afterwards the Trikaldrishti in its entirety brought up to the level of the same perfection. The difference between this new siddhi and all that have preceded it is, 1, that the first idea proves to be correct and has not to be replaced by a second, at most it has to be amplified and modified or enriched with suggestions of the right time and place & arrangement, 2, that even when it manifests in the intellect without being seen to descend from the vijnana, it is habitually correct, 3, that mistaken suggestion[s], except in small details of time, place & circumstance, tend to be more & more rare and already form the infrequent exception. In the thought-perception there is no falsity, but only appearances of it which turn out to be not falsity but aprakasha.
News today that yesterday (the 31) the Viceroy was for the first time entirely without pain from his wounds, (the result of the last extraction). Thus the first aishwarya & drishti has been amply fulfilled. A rapid cure of the wounds must now be effected.
Trikaldrishti of the more distant future and of the far past is now taking place unhindered; it remains for the future siddhi to control its results whether for confirmation or rejection. In its application to the immediate future and the present it is evincing an astonishing accuracy.
Primary Utthapana
--
Aishwaryasiddhi promised; the first result was the fulfilment of the aishwarya made at 1.30 that M [Moni] should come to make the tea about 3.10 by the time of my watch. He came at 3.11. This is a rare instance, almost the first that is entirely clear and definite, of an aishwarya of exact time being perfectly fulfilled, although Trikaldrishtis of exact time have been not infrequent. Usually indeed, such aishwaryas have not even been attempted, only aishwaryas of approximate time, eg between 9 & 9.30. This success was followed by a series upon birds which one after another flew in the direction indicated to them, although they obviously started in a different direction. There was invariably some resistance, in the last two cases long & persistent, & in three cases failure; but the Trikaldrishti was uniformly correct except as to time, although deficient in circumstance, eg not giving all the swerves of the flight. There were some casual instances of the old type of error, speedily corrected. Uncertainty is still not infrequent.
Final. (written Jan 3.)
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r1913 01 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Aishwarya-ishita-vashita, with vyapti; rupa; lipi; kamananda; widening Trikaldrishti, are the immediate siddhis that have to be effected.
Aishwarya
Will on B [Bijoy] for vijnana to resume activity fulfilled with regard to vijnana. Viceroys wounds again give pain and fever, due to exertion of sitting, only therefore, an indirect contradiction of aiswarya. Affairs in China adverse. On the other hand the Turkish peace negotiations appear to be moving to the point willed. Aishwarya this morning is hampered and largely unsuccessful, Trikaldrishti hampered, but successful.
The rest of the day was passed in a struggle with the difficulties of the aishwaryam.. Kamananda impeded in the evening. Temporary diminution of dasya.
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r1913 01 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti
Pain in the Vs [Viceroys] wounds continues; foreseen.
--
Aishwarya entirely obstructed .. Trikaldrishti victorious in spite of opposition
***
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r1913 01 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The persistence of tapas is now assured in spite of opposition; the action proceeds in the face of difficulties, disappointments & errors of method without flagging for more than a moment and is itself tejaswi even when the system loses hold of active tejas and falls back on shama or dhairyam. The physical obstacle to continuous karma is overcome as well as the subjective obstacle, failure of physical dhairya as well as failure of mental tejas. Mental dhairya, physical dhairya & pranic tejas assured, mental tejas has to be rendered equally permanent and invincibly active so that the physical brain may not flag in its response to the stimulus from above. The quaternary, Tejo balam pravrittir mahattwam, will then be assured in all the parts of the system. Vijnana is now beginning to assert its constant activity, pausing only to test the state of the intellect; for when the intellect, even in its darkened or clouded state, refuses to rest in error and begins to respond only to the satya, then the pratistha in intellect of the vijnanamaya action will be assured. At present, it is so assured in all but the Trikaldrishti, the action of mind on the objective field, & this is so because the Trikaldrishti itself is still limited in its ordinary action, though already perfect in its best moments & in its extraordinary movements. It has been decided yesterday that the development of the Knowledge must be left to the unaided action of the Prakriti, the Power to its own self development and the Samadhi, physical siddhi and Karma alone left for the present field of the stimulative action of the Will aiding Prakriti.
Trikaldrishti has to be liberated from the dregs of possibility; lipi from the remnants of the obstruction in the akasha; rupa from the denial of stability in the higher forms; prakamya-vyapti from the interference of elemental thought-images; samadhi from sleep & dream; power from the akashic obstruction to subjective reception and objective fulfilment; bhautasiddhi from defect of anima; primary utthapana from adhogati and the remnants of defect of anima; ananda from interruption and the obstruction by weaker nerve-elementals influencing the body; arogya from the habit of symptomatic recurrences. This field is almost conquered, subject to the last obstinate resistance.
Secondary utthapana of the neck, loins & legs was resumed this morning. It is growing stronger in the first, almost nil in the second, absent in the third.
--
Trikaldrishti is now establishing itself on a wider basis: formerly it acted in isolated movements of knowledge on a basis either of error, of uncertainty or of passivity in the intellectual movements. It has now got rid of the third basis (nischeshtata of the mind), so important and so long sustained as a necessary movement of sadhana; admitting action, it allows the intellect to take in all that comes within its field and detecting its own misapplications to perceive the nature of the error, the actual truth misapplied and replace the former by the latter. At the same time, the separation of Power & Knowledge is being removed; they are acting simultaneously & the old form of error which took the will for the event, is being allowed play in order that it may be expelled by the viveka serving the Trikaldrishti & deciding the correct event among the various tendencies, applied forces & possibilities.
The formed, articulate or vangmaya thought assumed suddenly its perfect and fluent activity in the evening; it has already all the qualities of perfection which, at an earlier stage of the siddhi, it was preparing, except that it has not a sure hold of its proper locality & sometimes, ie when it deals with matter not formerly included in the scope of the vangmaya thinking, descends from the higher style proper to it into the lower inefficient vak; at such times it tends to pass back from thought into inferior vani.
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r1913 01 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The morning there was a rapid movement forward in knowledge. The progress of the Trikaldrishti is tending to eliminate the sources of intellectual error and the thought perception and vangmaya thought between them are taking charge of all Trikaldrishti not appertaining to this immediate existence or in this life to the progress of the siddhi. Perception of past & future lives of others is reestablished. All these perceptions are necessarily beyond immediate verification; the action of the vijnana is swayamprakasha. Their intellectual justification rests upon the ample daily proof of the soundness of the supra-intellectual faculty by which they are received, and the only remaining cause of doubt is the remnant of intellectual activity (external) and therefore of error which interferes with the vijnana-perception. Vani, conducted by one of the Shaktis, has asserted its authority and is proving its veridicity. Lipi is preparing the final proof of its truthfulness. The faith in the vani, thought & Trikaldrishti is now ample except in the one field unconquered. Yesterdays lipi promising a change from steady to energetic battle with the opposing forces, is being fulfilled; the tejas is taking possession of the mentality & pouring itself out in the struggle, without the rapid exhaustion which used formerly to throw back the Adhara into udasinata or shama. The other lipi death of the difficulties, has already begun to be fulfilled in the siddhi of the knowledge.
There is a tendency in the rupa to develop groups and paintings with their colours, but the obstruction in the akasha maintains itself & prevents the efflorescence of the rupadrishti which is waiting, perfect and richly-equipped, in the sukshma akasha for its hour of manifestation. The images of the swapna samadhi were once more of the richer & brighter kind, but the dreams were more incoherent and ill-remembered. Kamananda is more persistent in recurrence, but has not yet established continuity. The other parts of the physical siddhi are heavily obstructed and do not move forward; to a less extent the power; only knowledge, Trikaldrishti and lipi are moving forward irresistibly.
***
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r1913 01 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The condition of the Viceroy answers to the Trikaldrishti and aishwarya, in the circumstances of a rapid improvement. The Turkish affair is still uncertain but in several directions it is following the line laid down by the Will. In several directions, in Indian affairs, similar signs are evident; but as yet there is nothing decided.
The only work done in the day was a grammatical commentary on the fifth hymn of the Rigveda. Here as in all the works of Knowledge, there is a double stream of action, the intuition which sees the truth and the speculative reason with its groping judgments, imaginations, memories, inferences which works towards truth through error. The script was once more resumed; its first movement was of the old type, perfunctory, hasty & exaggerated in suggestion, although not actually false in statement; its second, accurate in statement and suggestion, but marred by the tejasic response of the mind reading more into the words than the words themselves conveyed. The Trikaldrishti, perfect in the earlier part of the day, became a confused and stumbling movement at night. Lipi increases in force constantly, but slowly. In the body the adverse tendency still reigns, and although the aishwarya often acts, it is successful with difficulty & in details unsuccessful. Sleep is still excessive, but the dreams were of a remarkable character; they had for their subject world-spaces and primal movements of the gods. There was a slight admixture of present associations, but not of present ego except as the watcher. The whole took place in Chhayamayi.
The day proved to be a turning-point in the dasya chiefly, not that the necessary change has been effected, but that it has been begun; but otherwise the indication has not been justified.
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r1913 01 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The script is now showing a remarkable accuracy of prediction which it shares with the vani. Two of its predictions made this morning for the day have already been fulfilled; The Trikaldrishti today will throw off the doubt and judgment, but not yet the uncertainty left behind by them in the action of the faculty on the intellect, and Lipi will justify the prediction. It had been predicted three days ago in the script that lipi today would perfect itself in the material akasha. This has now been fulfilled. The great remaining defects of the lipi were insufficient spontaneity and an uncertain vividness; it depended for emergence too much on the subjective stimulus & obeyed too much the intellectual suggestion. This difficulty has been finally surmounted & even when the external mind suggests a word or form of words, the lipi pays no heed, but shapes its own word or sentence. All the other qualities needed, legibility, simultaneity, etc are now coexistent with the spontaneity, (formerly, one quality used to perfect itself at the expense of another,) and vividness though not invariable is now well established in the legible, spontaneous and simultaneous lipi. The legible simultaneity is not usually immediate, it is ordinarily the result of a consecutive appearance of the words; when the whole sentence starts at once into view, it is not always or usually legible. These slight deficiencies are not essential defects, but they have to be dismissed out of the siddhi & the perfection attained preserved and enriched by variety of the lipi-kaushalya. In Trikaldrishti intellectual judgment & doubt have received their dismissal & the mind merely waits to see the result. In consequence, it is found that everything that enters the mind, is correct, although [ ]1 not always perfectly placed, & that it is the doubt & impatience of the intellect which is the source of error; for it cannot wait to see the suggestion placed & justified, but either catches at & overstresses it or rejects it by a premature haste of adverse judgment.
(Afternoon)
Trikaldrishti.
Pressure of Turkish Army for a change of ministry & comm and foreseen & fulfilled. Movements to put Shaukat (& Anwar) in comm and twice foreseen or felt by vyapti-prakamya & twice fulfilled .. Foreseen day before yesterday at night that money would come within two days from R. Fulfilled today, but only Rs 10 came (no data).
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r1913 01 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The siddhi of the visrishti & freedom from satiety long combated and diminished has momentarily collapsed. Kamananda, although its activity has not disappeared, has at present no hold on the body. The physical siddhi persists in its retrograde motion. The external tapas is now falling away again from the system and is giving place to tapas under control of the dasyabuddhi .. The samadhi has suddenly & without farther difficulty acquired siddhi in the vijnana & saviveka samadhi, corresponding to the savichara and savitarka of the intellectual classification. The thought, whether as perception or vangmaya, maintains itself on the vijnanamay level, the intellect in a state of perfect passivity, only receiving it, even in the deepest swapnasamadhi which amounts to a practical sushupti of the manas & its silence in the mahat. It was because the system was accustomed to fall into sushupti whenever the manas-buddhi became inert, that this siddhi could not formerly be accomplished. Now the mind becomes inert, sushupta, but activity proceeds on the vijnanamaya level on which the Purusha is now jagrat in the body, and that activity is received by the inert intellect. Nevertheless owing to the great inertia of the intellect at the time, the thought is sometimes caught with difficulty, hardly remembered on waking, or, if remembered, then soon afterwards lost to the recollection. The intellect catches it, but does not get a good grasp upon it. The vijnanamay memory must become active, if the thought & vision of samadhi are to be remembered. This higher memory is developing, not swe dame, but on the intellectual plane; things are now remembered permanently without committing them to heart, which formerly would not have been remembered even for a day if they had been even carefully learned by heart eg the first verse of Bharatis poem, in Tamil, not a line of which was understood without a laborious consultation of the dictionary. Yet although an unknown tongue, although no particular attention was paid to the words or their order everything remains in the mind even after several days. Formerly even a verse of Latin, English, Sanscrit carefully studied & committed to memory, would be lost even in a shorter time. The siddhi of the vijnana samadhi shows that the Purusha is now rising into the vijnana or preparing to rise; the manomaya is becoming passive, the vijnanamaya Purusha, so long secret & veiled by the hiranmaya patra of the buddhi, is beginning to reveal himself, no longer indirectly, but face to face with the lower man.An initial siddhi is also preparing in script communication.As was predicted earlier in the day, the sahitya-siddhi has extended itself to poetry this evening & the long obstruction of the poetic faculty is passing away. The epic style has been recovered and only the dramatic remains. Fluency in all will come back during the month, spontaneous & immediate perfection hereafter within these two months .. The lipi is now being freely & naturally utilised for knowledge; there is no farther need of any attention to its development or to the farther development of the vani or script. Only the Trikaldrishti & the Power still need attention (apramattata), and the rupadrishti & samadhi still need the help of the Will for their wider development or their more perfect perfection.
The siddhi of the vijna[na]maya level for the Thought in samadhi does not extend to the vision; for this reason the dreams are still intellectual records or attempts to record rather than the actual vision of things and events, except when the dream is replaced by vision. Even then it is often savikalpa rather than sadarsha samadhi. The dreams last night (those remembered) were again of consecutive & well connected records; this time the present ego sense was carefully excluded and only once a present association interfered with the accuracy of the record. A rapid movement in Trikaldrishti is promised and one in rupa indicated.
***
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r1913 01 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The obstacle to the Trikaldrishti from the enemy which consisted in inability to decide on the event, is being removed & those movements which formerly presented themselves falsely and dimly as the event, are now revealed luminously as the thought in the person or the force or tendency moving it. Prakamya of the thoughts of others which so often came & went, in a half-clear half-confused movement, has by this success become clear & luminous & its objective sign in the corresponding movement, pause or ingita is so clearly shown that even the intellect cannot doubt the truth and accuracy of the siddhi. There is still confusion as to the time, place & order of circumstance of the event foreseen.
The vani, script, lipi and thought are now being used normally & habitually for the life-purposes. The Trikaldrishti and prakamyavyapti, alone among the instruments of vijnanamaya knowledge, remain to be drawn into this normal movement. Apramattata is no longer necessary for the ordinary movement of the Trikaldrishti, but is still necessary for the Trikaldrishti of exact time, place and circumstance; in the prakamya-vyapti it is only necessary in order to prevent errors as to the source of the vyapti or the exact relations of the things perceived. This necessity will today be removed. The action of the power is beginning to be normal, although as yet very far from uniformly successful. The clear shabdadrishti, free from adhara, has now definitely begun. The persistent doubt suggested as to the sukshmatwa of the gandhadrishti has now been finally put at rest, for one smell, that of cheese, impossible of material occurrence here has been repeated strongly & persistently in order to dispel the hesitation of the intellect. Rasadrishti is also extending its field, although not yet as vigorous as the gandhadrishti.
The necessity of apramattata has been removed from all the parts of the vijnanasiddhi except rupadrishti and samadhi; the rest will be accomplished henceforth by the unaided direct action of the Para Shakti. Rupa developed to a certain extent, but still fails to overcome its one remaining difficulty. Swapnasamadhi was absent; the dreams, though clear & consecutive, slightly confused by the mixing of historical names (not thought of for years past,) and one or two present associations with the actual chain of incidents. The present ego was also prominent in the central figure.
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r1913 01 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Contrary to past experience, Trikaldrishti was active from the first this morning & its action had not to be resuscitated after the inaction of sleep; but the Trikaldrishti of exact time, place & arrangement was in abeyance owing to the dullness of the vijnana in the physical brain. Lipi is also active from the first, but rupa and power in abeyance.
Today the dasya in the third degree will be confirmed, the rupadrishti overcome its last obstacle, the samadhi develop in its deficient parts, the secondary utthapana progress. Kamananda will reassert its control & the shadow that has materialised in the health be removed. The action of the Will will pass over entirely into the fourth chatusthaya, in which Power will establish its control. Trikaldrishti will become more widely active.
Afternoon.
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The news today are the reverse of favourable, although in consonance with the Trikaldrishti, which expected the emergence of a yet stronger trend against Turkey. Aiswarya in the karma is strongly hampered and to a certain extent baffled.
The subjective ananda took possession in full force this morning,a harmony of suddha, chidghana, ahaituka, premananda & sahaituka sharirananda, but the kamananda is resisted and the exclusion of the ananda from adverse events was successfully attempted by the enemy.
In the evening perfect forms directly under the eye became numerous and a number of them stable, but these were not of the most lifelike perfection, the defect being insufficiently developed material; the perfection was in the circumstances. Will has relinquished the rupadrishti to the self-action of the Para Prakriti, and is only slightly active for the samadhi. Swapna-samadhi is attempting to develop continuity, but is obliged to have recourse to recurrence in order to stimulate the tendency, as the habit of the drishti withdrawing immediately from the thing once it is seen, still prevails. Kamananda chiefly sahaituka was resumed, but not yet with a sustained frequency. Power began to control the bodily siddhi, but not yet with entire success; the jalavisrishti at last revived its intensity and the relics of sensitiveness to cold with nirananda suddenly recovered intensity. Secondary utthapana, attempted, failed to progress sensibly; but the primary utthapana overcame easily an attempt to break it and continued strongly from about five to after half past eleven (walking all the time) with only a break for meals. Sleep at night fell from 7 or 8 hours to five. Trikaldrishti manifested a striking power and accuracy. The resistance to Power in the karma showed itself in a fresh outbreak of anaikya in the surroundings, known by Trikaldrishti before it happened.
***
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r1913 01 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterdays prediction, although not unfulfilled, was pitched in a key too high for the actual sthula fulfilment. The rupadrishti overcame its last obstacle but not perfectly; dasya in the third degree was confirmed, but not clearly & decisively, as the actions & thoughts are still confused, it is dasya, but dasya without clearness about the command; samadhi developed in its deficient parts, slightly; secondary utthapana progressed in easy positions and for the rest more in the sukshma than the sthula; Kamananda reasserted itself rather than its control; the shadow in the health has been removed in the sukshma, but only diminished and almost extruded in the sthula, but it still clings; Trikaldrishti has widened its activity & produced some striking results, but still works amid the suggestions of the intellectuality; power has relinquished the third chatusthaya & centred on the fourth, but some habitual action of will still lingers in the Samadhi. This high pitch, however, is intended, as these predictions are programmes or pratijnas rather than mere prediction, & the fulfilment has to rise to the pitch of the prediction, not the prediction fall to the pitch of the sthula fulfilment.1
Today the tertiary dasya will become decisive and prepare to pass into the fourth degree or supreme dasya; rupadrishti & samadhi farther progress on yesterdays lines; Trikaldrishti become at once great (mahat) and striking. Health will farther extrude the relics of the old symptomatic survivals, subject to some farther struggle; secondary utthapana declare itself more clearly; kamananda overcome the obstacles still presented to it; the general bodily power greatly increase. Aishwarya after making itself felt in the rest of the physical siddhi, will throw itself on the saundarya and the karma, which will begin to develop larger proportions. But the chief movement will be the final emergence and justification of the Mahakali element in its shuddha Asuric bhava.
Afternoon
The tertiary dasya has become decisive, Trikaldrishti continues to produce striking results, but its mahattwa is faulty when applied by the Mahakali movement. In samadhi the clearness, consecutiveness & frequency of lipi increases & the tendency to continuity continues, but today the Will was not used. The struggle in the health continues; jalavisrishti is virulent, the semi-tejasic parthiva visrishti dominated, but not yet entirely dislodged in tendency; other symptoms also cling. The Mahakali element has emerged but is not yet justified. Instances of opposition to the karma have abounded today, even in the midst of the preparation for a larger activity of the karma. Secondary utthapana has occurred, but is not more advanced than yesterday, although it is felt that it is gathering strength.
Final.13th morning.
The tertiary dasya is complete, except for occasional attempts to revolt of the asatya dwesha; the supreme dasya is preparing. Rupadrishti failed to progress in the direction of stable perfect forms, but developed in the less perfect forms, not however decisively; samadhi proceeded no farther than in the afternoon. Trikaldrishti continues to be striking & has a wide range, but is variable & uncertain in its action. In health the movement of extrusion progressed with great difficulty, &, although it seems to have succeeded, it is too early as yet to estimate the progress. Secondary utthapana progresses & the bodily power (tejo balam mahattwam pravrittih) greatly increases; but the kamananda did not overcome its obstacles, but rather manifested itself occasionally, especially in the sukshma body as madira, in spite of them. Aishwarya is applying itself more consistently to karma and saundarya. The Mahakali action is apparently established & sanctioned, but not yet justified by results.
Here the manuscript has closing quotation marks.Ed.
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r1913 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Programme.The Trikaldrishti to widen still farther previous to getting rid of its variability & uncertainty, rupadrishti & samadhi to overcome the remnants of the obstacle still opposed to them, aishwarya to generalise success; health, secondary utthapana & kamananda to continue their struggle & prevail.
Record of domestic Trikaldrishti.
11 Perception that none would return till ten or just before. All returned on the stroke of ten. Combined lipi & perception, that a dispute would take place, before they returned. Confirmed by the event. Perception, that the mad boy was much improved & almost well. Confirmed by event. Perception that the dog was going out with the intention of not returning for the nightConfirmed by the event.
12th Trikaldrishti, (previous,) of a relapse in the mad patient. Confirmed .. d[itt]o that he had been violent,prakamya. Confirmed.D[itt]o in the evening, that he had been worse, but there was some reason for a modified satisfaction. Confirmed; he had shown reason, in spite of relapse.Prakamya that B [Bijoy] had partly failed & partly succeeded in his experiment at cards. Confirmed .. Perception early in the evening that the dog would spend the night outside .. subsequent perception that it would manage to get out just before meals. Confirmed.
Sortilege . Various ananda & madiramaya physical ananda, attended by the anandadarshana. Fulfilled during the day in part, to be perfectly fulfilled by progressive increase of the force of the chitra ratih and the madira.
--
Such Trikaldrishtis were constant throughout the morning and usually accurate, even when received without previous sanyama or suggested to the intellect. The exceptions resolve themselves (1) to exaggerated tapas & stress on true perceptions, & (2) unfulfilled volitions. For example, a kite flying, a particular line of change of flight was suggested & the tapas laid upon it, another occurred to the intellect, but received scant attention; the kite followed, first, the second line & then the first. Mere speculative possibility seems to have disappeared from the Trikaldrishti and to be replaced by actuality & actual possibilities (eg actual intentions, tendencies) & by the volition of possibilities. The latter source of anritam has to be removed by the rejection of volitions that are not to be fulfilled & the fulfilment of taijasa Trikaldrishti and this process has already commenced. Lipi, rupa, [vyapti-prakamya]1 are being used for the Trikaldrishti swiftly & abundantly as well as normally, & the fertility of the Trikaldrishti & fertility of the lipi promised in lipi have commenced. The habitual correctness of the mahati Trikaldrishti is now assured and error is growing exceptional.
Bhasha.
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In the Trikaldrishti knowledge of the past, of past lives, of feelings, thoughts & motives of people in the past is becoming normally active. It has been suggested that Aishwarya should be renounced in the physical siddhi except saundarya; but owing to the persistence of physical asiddhi,tejas in the assimilative process, virulent jalavisrishti, inhibition of kamananda (except in the form of madira and sukshma sahaituka kamananda), etc,the mental shakti & its anucharas are unwilling to accept this suggestion as anything but a false & premature movement of withdrawal. The personality of the Master, long held back, remanifests in Script.
Rupadrishti still develops slowly,a little more stability in the Akashic forms, the appearance of a momentarily stable perfect rupa in the daylight. The dreams at night were all about the relations in other lives with a single person and his surroundings, but the associations of the present were more insistent than they have been for some time past and confused the record. In swapna samadhi a certain initial continuity seems to have been established.
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r1913 01 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is a growing passivity in the intelligence and the physical struggle is being made the instrument for the renunciation of intellectual judgment, the remnants of which are at present the chief obstacle to the possession of the whole system by the vijnana. Trikaldrishti & jnana are taking possession of the script, the vanis, the thought perceptions as well as the vangmaya thought, but the process cannot be completed owing to the excessive tapas, tejasic or tamasic, on the thing seen which converts a truth into a falsehood by overstressing it & so overprolonging its applicability in time or place or exaggerating its results. The perception of the locality of things or people not seen or their personality or nature is becoming stronger, but not yet sufficiently precise; e.g. a thing not found, it is at once known whether it is in the room or not and vaguely indicated that it is in such a place or in a place of such and such a nature, anyone knocking at the door, it is indicated who is at the door or else what class of person; in the morning, it is invariably indicated whether the girl is coming immediately, a little later or much later etc. If once the excess of tapas is removed, there is no reason why intellectual infallibility should not be established; for then the other obstacle of uncertainty will have nothing on which to feed its existence. The fulfilment of the powers of Knowledge & the accomplishment of the divine Satyam are therefore certain, although the time of fulfilment is not yet revealed; for after the general working of the power is established without defect, there will still remain its perfect application to Bhasha, Nirukta, Itihasa, Darshana, Kala, Dravyajnana etc. The powers of Force, Kriyashakti, are less surely developed, although they are growing, & their success in particular instances is slow, often uncertain, in many things inoperative, especially in the objective world, but also in the subjective. It is this difficulty & opposition which has to be attacked in its centre by applying the Powers to the karma and to objective happenings and movements.
In yesterdays programme, only the first item was thoroughly fulfilled. In the second, there was a progress; the samadhi overcame the obstacle to continuity, but the continuity attained was slight; the rupadrishti succeeded only in the barest possible manner, the momentary stability of a perfect form, the longer stability of a form developed but not sufficient in material substance. Aishwarya began the movement towards generalising success, by trying to get rid of such willings as are not consonant with the central movement of the Supreme Will, but the process is not yet complete; the struggle continued in health, utthapana & kamananda, but they did not prevail, except in effecting an obscure, moderate & preparatory success & in streng thening the force of their sukshma vaja or subtle material substance, of which, however, shansa, the actual bringing out into material being has not yet been realised. Chitraratha and Madira still increase.
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The pitch of the programme has been slightly lowered in order to come into better conformity with the Trikaldrishti; but this is preparatory to a rise.
Sortileg. A description of the self-indulgent Asura in S. [Saurin] which is in its nature a jarat shabara & still remains under the tree of the Yoga, pishitarthi, in search of material enjoyments and indulgences. It is his influence & vyapti which prevents the other two from advancing in their final purification. The sortilege, however, indicates that this is to be, for a short time only. On the other hand, the purification in B [Bijoy] on the main point seems to be all but complete, even in the karmadeha, it has yet to be seen whether the circumferent swabhava is pure; the passive egoism remains.
It has been declared in the script that the Lipi must now be entirely left to itself to manifest or not manifest, free even from the stimulus of tapas in the attention. Movements have begun for the repossession of the body by the kamananda and for the combined action of aishwarya and Trikaldrishti.
The main exception to the chitraratha is the discomfort of heat & cold, but for the last three days this defect has been in process of extrusion. The discomfort touches but is easily extruded by substituting the ananda of the discomfort. Discomfort of roga still exists when it is yielded to, but is attended always with ananda of the sensation or else with ananda of the discomfort, unless the opposite, nirananda, is encouraged. Discomfort of acute pain is still the one thing not yet really mastered by the Ananda, but that defect has been purposely left for gradual & later extrusion; even this discomfort is up to a certain point attended by ananda or replaced by ananda & overcomes, usually, only on the first sudden & unexpected attack when the Chit in the system is off its guard. There is also discomfort of adverse result & opposition but this too is being rapidly replaced by the ananda. There is a vague remnant of sanskara of discomfort in the vishayananda, but it is purely a mental sanskara & does not usually negative, though it often impairs the ananda of the physical indriya, eg there is a sensation of shrinking in the karmadehas mental sanskara from the first touch of very cold water, but the moment the water reaches the skin, ananda and not nirananda is the result. Kamananda this morning is extending itself as madiramay ananda and entering into the raudra and other anandas; as yet it does not hold the body, but affects it with a prolonged sparsha. The weakness of the kamachakra is the chief obstacle.
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Several predictions have followed, but as they are experimental in their nature, they need not be recorded. Samadhi has been antardrishta jagrat with lipi and thought. There was proof of an increased bodily force and pravritti, but not yet of sufficient dharanasamarthyam (dhriti, sthairyam) of a single occupation. Yet it is alleged that [two of the]2 essential requisites demanded before the literary work could be allowed to recommence, play of vijnana and sufficient primary utthapana both in body & brain, are already accomplished, though they have to be confirmed in the karma; but the third, equipment, is yet wanting. Aishwarya is generalising itself slowly, but has not yet got rid of the mere tapasic volition which can create a force or tendency, but not produce the required effect. The perfect aishwarya either produces an immediate particular effect, (that being the limit of the thing willed), or a final result, without regard to the immediate or intermediate steps, or produces a final result through or subsequent to certain particular steps which may constitute the whole or a part of the apparent nimitta (immediate karana) of the final effect (karya). The first form is already strong and frequent, the second works, but with great slowness and infrequency, the third is yet rare & undeveloped. Trikaldrishti is effecting its siddhi with regard (1) to place, (2) to ordinarily unforeseeable effect. Rupadrishti is developing, in the daylight, long stability of images complete and incomplete and variety of image, (tejas, chhaya, chhayamay, tejomay & agnimaya varna). Script is free and active. Consideration of kartavyam akartavyam is finally disappearing, in its remnants, out of the supreme dasya.
In the evening the rupadrishti began to develop variety of perfect forms, but did not advance in stability. Swapnasamadhi was scanty, but the tendency towards continuity persevered in its struggle with the escaping drishti. Sleep which has recently been excessive, fell back to its normal level of six to seven hours. Kamananda, throughout the day, frequent & increasing in its hold on the body, has not yet recovered its tendency to continuity.
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r1913 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterdays programme was amply fulfilled in the Trikaldrishti and kamananda; rupadrishti & samadhi advanced very little; aishwarya began to generalise itself; secondary utthapana increased in innate force but was less in duration; arogya continued with some success, but not complete success its struggle to exclude the symptomatic touches. Tejas in the assimilation is still the principal defect.
Programme Trikaldrishti to widen entirely and get rid of variability, ie of its moments of reversion to the old activity of the intelligence, but not yet of uncertainty. Aishwarya to generalise its successful movement. Rupadrishti and samadhi to prevail in their struggle. Kamananda to triumph. Secondary utthapana to generalise itself in its minor movement. Health to persevere in its successful struggle.
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Trikaldrishti is now, mainly, defective in audacity; the mind refuses to admit improbabilities or things not expected to happen. The movement is now towards the removal of this defect, which founds its strength upon past experience, by giving the opposite experience. Eg yesterday, there was the lipi Journalism & Les journalistes; the mind refused to admit any possible immediate application, but the same evening P [Parthasarathi] came with the proposal of a weekly or biweekly sheet. Today the Trikaldrishti shows a general completeness of stuff, ie every suggestion is shown to be correct in itself, but there is confusion in the mental use of the stuff, ie in fixing the suggestion to its correct particular of person, time & place.These two movements, firm establishment of ahaituka kamananda and full mahattwa of the Trikaldrishti have to be effected and confirmed today & accompanied the one by the development of other ahaituka shariranandas, the other by the clearing away of the accompanying confusion.
Lipi, rupa & samadhi, the three allied movements necessary to visvagati have to be delivered from the obstruction surrounding their activity in the akasha. These three movements constitute the central part of todays programme.
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In the morning Trikaldrishti passed rapidly through several stages, applying [itself]1 correctly with speed to a series of incidents, foreseeing a series of a single incident repeated beforehand, without any data and contrary to experience, assembling a mass of perceptions and arranging them with more or less accuracy. The process still continues. Aishwarya generalised success, but the success which comes slowly & with some effort, after some resistance. Rupadrishti was streng thened and kept in the akash forms perfect in all respects except a certain tenuity of material & a certain aloofness from the front layer of the sthula akash. The strongest movements were in samadhi and kamananda. In the antardrishta jagrat samadhi lipi organised itself & stable crude rupa, perfect in outline, completeness, clearness, stability, in all but steadiness of material & vividness, was manifested, as well as crude rupa deficient only in firm vividness. Lipi is not yet sure of stability. In the swapna samadhi images abounded and some showed continuity or both combination & continuity, eg a shaggy dog, lean & miserable-looking, trotting up to a wall & smelling it, the wall returning & remaining after eclipse, crude, the sound of a small silver piece falling & a stout man near a window looking for it & picking it up, the man becoming vague after eclipse, but the window remaining vivid. In both the rupa & lipi have today become organised for use, especially for Trikaldrishti & the samadhi generally for jnana & Trikaldrishti. In the antardrishta symbolic colours are again returning, eg Ss [aura], green brilliant, blue black tending to be blue, but often dulled into grey, uncertain suffusion of red from a blood-red sun; also, symbolic images, eg, in the same connection an unhatched egg replaced by a crown. Kamananda was entirely triumphant flooding the sukshma deha, seizing the sukshma parts of the body & touching its sthula parts with an intenser ananda than has ever been experienced before, equal to the first movements of the actual maithuna ananda. In the morning this came repeatedly, thrice, with hardly any interval and was each time continued for some time, & in the afternoon the ananda has returned and although, not so intense, is more persistent. There are also touches of ahaituka rudrananda and ahaituka tivra, negative vaidyuta & vishaya. The ananda now comes & continues even when the mind is otherwise occupied.
Todays telegrams. The Viceroys health almost answered to the Aishwarya as within the first fortnight of [January],2 the time fixed, he was able to go out for a drive; but the premature exertion has brought back a return of restlessness at night & neuritis in the arm. The Trikaldrishti is fulfilled in both the favourable & adverse movements, only the Aishwarya is slightly baffled. As foreseen, there is no result from the two witnesses summoned. Again, as foreseen to be willed by the Ishwara only recently, there have been fresh aviation accidents, more storms & wrecks and a serious railway accident all in the news of a single day; all occurred in England, but this was not foreseen. The revolt of Nature against machinery continues.
The stage now reached by the Trikaldrishti is one in which sraddha, blind faith, is demanded in all suggestions which are not corrected by the viveka. The mind is to question nothing & correct nothing. If this is done, then the faith will be justified by absolute truth being established. A similar faith is demanded for the fulfilment of aishwarya, ishita, vyapti, although the full justification will be a little slower in coming. In fact, this movement of faith has to cover the whole range of the vijnanamaya activity.
The first results of this movement of sraddha were adverse, as the enemy who now fight from a distance only in these matters, sent in strong & persistent volitions of possibility like a cloud of arrows to confuse the knowledge & destroy the faith; afterwards the movement was righted with the result that the whole vijnana is now acting normally & uninterruptedly & variability in the instruments of knowledge & power need no longer be feared, except the minor variability of greater or less force & perfection. Trikaldrishti & aishwarya do not yet act with absolute perfection or unerring success, for volition of possibility is still active & exact time, place & circumstance are still the exception rather than the rule in both power & objective knowledge. The uncertainty therefore remains; but normally the Trikaldrishti is roughly correct or often exactly correct even as regards place and circumstance, less so as regards time & order, & the fulfilment, normal or striking, slow or rapid, of the power is now more the normal movement than its entire or final failure.
Arogya is steadily reestablishing itself, but there are still one or two serious defects. The slow therapeutic power works except in particular cases, the swift therapeutic power which showed itself once or twice at an earlier stage, is conspicuously absent except in very minor movements or in cases in which little interest is taken or little power is used, for these the enemy do not think it worth while to oppose.
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Secondary utthapana and kamananda have entirely fulfilled the programme, also health; samadhi has prevailed, except in bringing about long continuity in the swapna and developed rupa in the antardrishta; rupadrishti has had only a slight success. Aishwarya and Trikaldrishti have followed the lines laid down for them, but the movement is not yet complete.
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r1913 01 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) Trikaldrishti has now to replace entirely the action of the intelligence; that is, nothing has to be done by judgment, logical reason, speculative imagination, sanskara born of memory; but even the most trifling and unimportant things have to be known by vijnana agencies. Where vijnana does not give light, there has to be no judgment, conclusion or even speculation. Aishwarya has to be utilised only where there is perception of the Divine Will behind; it has no longer to reflect in any way the movements of the manomaya Purusha or the manomaya Shakti. Lipi has to get rid of the obstacle in the Akasha which prevents it from manifesting with a successful and easy vividness. Rupa & Samadhi have to continue their struggle and progressively prevail. 2) Kamananda has now to move towards continuity of the more intense form and entire continuity of the less intense. Arogya has to expel the symptomatic survivals in the assimilation and kamachakra. Secondary utthapana, established in its generalised activity, has to increase the force of pure mahima and of anima. Saundarya must still struggle with its obstacle without as yet prevailing and the Aishwarya with the obstacle to the equipment.
Letter from Biren showing an improved mental state and a vague dawning of vyapti & speculative Trikaldrishti. An instance of success in subjective-objective in its subtler or more subjective parts. The power of the aishwarya-vyapti in the subjective-objective field is now considerable and daily successful, but its compulsion on the objective action is still meagre. Today, as was foreseen, there is a fresh instance of train collision in England and the perception that the Viceroys health would not be seriously affected, is justified.
The mornings siddhi has been noted for the final separation of the volition of possibility from the perception of actuality, of kratu from ketu. All such volitions are at once set aside by vivek acting on the mind as unreliable, not Trikaldrishti; the only difficulty left is that the perception itself, of an actual intention or tendency, is sometimes overstressed into an apparent perception of eventuality, but this is in course of being corrected. As a result, error is now very slight and rapidly corrected, usually before it is falsified by the event. Many true perceptions are still doubted or not sufficiently stressed for fear of error; but this defect can be remedied effectually as soon as the habit of overstress itself is expelled. Aishwarya also is getting rid of false tapas and, when exercised, produces its effect. Lipi is strong in the sthula akash as chitralipi, but still uncertain as akashalipi.
Dasya of the fourth degree is now dominant; whenever the attention of the Chit follows the action, it is aware of the turiya dasyabuddhi, whether in motion, speech, emotion or thought, except for a slight intermixture of merely Prakritic impulse in the thinking powers. This is true even of such involuntary motions as the closing or blinking of the eyelids, nimishannapi or the direction of the gaze. The sixth or Brahma chatusthaya is similarly established; the general (samena samavasthita) sarvam anantam jnanam anandam Brahma is seen everywhere, when the attention is awake. The nitya anusmaran is not established as yet, nor can it be established unless there is the capacity of multiple sanyama, ie naturally and normally dividing the tapas of the Chit between several things at a time. Kamananda tends to return dully or intensely with the smarana, but has not yesterdays continuity, force and spontaneity. This afternoon it will recover its hold.
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In the evening Rupadrishti developed in the crudest forms a greater variety and completeness. Samadhi at night was barren & the dreams confused in record. Aishwarya showed a considerable increase in force and each exercise of will was successful. Vijnana became active, though not yet well-harmonised, in its various parts and lipi more in possession of the akasha, though still obliged to use an effort in order to manifest; there was a perfect intelligibility and appositeness in most of the lipis and a full play of interpretation of the various objective materials of Trikaldrishti. The subjective powers of knowledge have passed their period of effort and difficulty; only the objective material is still unable to deploy itself easily & richly in the material akasha. Power is beginning to accomplish its firm mastery, although still hampered in the matter of equipment and slow in other provinces. There is fresh proof of its efficacy in karma.
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r1913 01 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterdays programme has to be completed; Trikaldrishti has to get rid of the remnants of false stress which constitute now its one remaining positive defect; aishwarya to illumine itself with knowledge of the Divine Will,for up till now it has only got rid of the urgency which impelled it to employ itself blindly and merely for exercise. It has also to confirm the movement excluding ineffectual applications. Lipi has attained to successful vividness; it has still to attain to easy vividness. Rupa & Samadhi must continue their struggle. Kamananda successful in the afternoon was slight and rare in the evening; it must expel the hesitation in the body which prevents it from domiciling itself in the sthula. Arogya, although much stronger, does not yet exclude the return of the symptoms which it has expelled; these affections must now be compelled to disappear. Secondary utthapana, which maintained in the afternoon and at night its efficiency except for a stronger attack of adhogati and defective anima, must increase the force of pure mahima in order to combat this deficiency.
The matter of the equipment has now been handed over to the passive Ishita; it is the one point of almost complete unsuccess which still prevents faith in the adeshasiddhi from attaining to self-confidence and fullness,although the failure of the saundarya to emerge is a powerful auxiliary obstacle.
The news today confirms the Trikaldrishti, especially vyaptiprakamya in a striking fashioneg the hesitations in Constantinople, the fears of the Ministers about disruption and defeat, the want of real unanimity among the Powers, the easier state, yet continuance, of the Roumanian difficulty, fresh wrecks etc. One unexpected event is the murder at Comilla. The old Trikaldrishti & sortilege about the frequency of wrecks is confirmed by todays telegram giving the number lost in 1912 as 228 (82 British). The working of the aishwarya-vyapti-ishita in great matters is also very evident in the movement of the subjectivity everywhere and to a great extent in the movement of the subjective objectivity, but it is still very deficient in the objective results,effective, but only partially effective. The basis of the adeshasiddhi & karmasiddhi is being erected, but it is not as yet sufficiently firm or sufficiently wide.
A larger movement of the vijnanasiddhi is commencing today, in which it will be unnecessary to note every minute advance. Perfect passivity is its basis; brihat, vast abundance will be its field; satyam its atmosphere; ritam its line of definiteness. Mechanical perfection will spontaneously emerge in its apas. Already the lipi has commenced; to compass abundance is its first action and to that end it is compelling the sthula akasha to admit lipi wherever the eyes are cast,legible lipi, pale at first, then pale chequered by intense, finally, the intense. Rupa this morning has followed up the movement of the night in crude forms. In the afternoon it has remanifested frequent chitra rupa and sthapatya rupa; both of these forms have at once taken possession of their old perfection in single figures, groups and landscapes. Lipi in the afternoon has attained to easy vividness, although there is still a certain difficulty and malaise in its movement, coming and staying, though much less in the chitra & sthapatya than in akasha lipi. In Trikaldrishti the movement is towards the perfect correctness even of all the random external suggestions unverified by the viveka, but this is still subject to a certain inaccuracy of exact detail.
Rupa & swapna samadhi are now moving in the direction, first, of abundance, secondly, of the recovery of the old activities that have been lost by the action of the Vritras, thirdly, of the perfection of their materials. Dream at night was frequently confused. The physical siddhi suffered a slight reaction.
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r1913 01 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti, that there would be news of an arrest today in Comilla; confirmed, but there were two arrests. Also, another wreck. Aishwarya successful & prakamya-vyapti justified in the attitude of the Triple Alliance, especially Italy, and the dropping of the Naval Demonstration.
Today has been a day of attack by the enemy and difficult survival of the gains of the siddhi, lipi maintaining itself, but manifesting with difficulty in the akash, Trikaldrishti chequered by false suggestion and aishwarya successfully resisted and almost entirely overcome. Rupadrishti & samadhi have made no advance. The cause of the difficulty & the opportunity of the attack has been the necessity of finally establishing the harmony of pravritti with nivritti, tapas & tejas with shanti & dasya. The habit of the Nature acquired by long practice in the sadhana has been to insist on shanti, udasinata, & passivity as the condition of progress. It is now necessary to overlay & fill the shanti, udasinata, & passivity, the Maheshwari basis, with an active & even violent & rapid tapas of Mahakali-Mahasaraswati; but the habitual reaction of failure caused by the irruption of false tejas & false tapas has first to be eliminated before the harmonisation can be managed.
Since the above was written, prediction in the script has been justified; Successful struggle in vijnana during the rest of the day, triumph in the evening. Rupa develops brihat with difficult[y], not yet perfection except in single figures. The struggle in the afternoon was successful in maintaining the minimum gains of the siddhi; in the evening the siddhi has triumphed, restored the akashalipi to its fullness, although it is still laboured, brought aishwarya forward, without as yet being able to get rid of ineffective aishwarya, developed a fair abundance of rupas (chitra, sthapatya, akasha) but with perfection & stability in the akasha only for some crude forms & some crude dense & crude developed, these, however, are entirely perfect, and began to justify tejas & tapas in their results. It is now increasingly evident that the condition of success in the future is the broad and general activity of the vijnana including in itself all the members of the third chatusthaya and not any longer the separate development of each member by itself. Nothing fresh in the evening and night; activity of vijnana, rupadrishti, samadhi, but no definite progress.
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r1913 01 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
It would seem today as if the exaggerated tejas of mentality were finally dismissed from action as a result of last nights repetition of the old form of purificatory disturbance and crisis. Sthapatya & chitra rupa now manifest with considerable perfection and frequency. There is a movement towards the expulsion of the fragmentary recurrence of discomfort in particular sights, sounds, touches, smells which mars the perfection of the vishayananda (bhoga) in the indriyas. Manas in physical prana & manas in psychical prana may still keep recurrences of discomfort for a time, so that discomfort of physical pain and discomfort of apriya event may for a while survive; but there is no farther justification for the persistence of discomfort of apriya vishaya to the senses. The day was mainly occupied with a struggle to enforce the freedom of the vijnana in all its parts. Rupa in chitra and sthapatya became very abundant; aiswarya increased remarkably in force, & Trikaldrishti showed a tendency towards minute exactness. Kamananda was continuous in tendency, comparatively frequent in intensity, persistently recurrent in slighter manifestation. Arogya is increasing in force, but not yet victorious over its obstacle; utthapana variable.
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r1913 01 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today the aishwarya & Trikaldrishti suddenly developed an unprecedented force; while watching the movement of ants on the wall opposite, it was suddenly perceived that every slightest movement of the particular ant observed in each case followed the anticipatory observation; wherever my idea turned, there the ant, with but slight variations, immediately corrected, turned to follow it; when the forceful will was applied, there was sometimes a slight, but unavailing struggle. This observation covered some half hundred successive movements of various ants and was marred by only one actual & final failure. If this force can be rendered permanent & generalised so as to apply to all objects & subjects, then human omniscience & omnipotence in the field permitted by the Infinite are attained. It is a matter of time only; the perfectibility of knowledge & power have today been finally & irrevocably proved. There is, however, one defect, that if the movement willed be contrary to the stream of the apas in purpose or in nature, the obedience given is either slight or temporary or, even when it seems to be final, subject to a sudden return of the old unfulfilled impulse. During the rest of the day the power fluctuated in its force, but tends constantly to return to the point gained & to extend it in the immediate surroundings. Kamananda is now constantly recurrent.
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r1913 01 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The days news about the Turkish acceptance of the Powers Note is a success for the Trikaldrishti (vyaptiprakamya) & for the Aishwarya for the conclusion of peace, but a violent defeat for the Aishwarya about the terms of peace which were either the coast islands should be retained and Adrianople either not ceded or ceded with dismantled fortifications or war. This morning kamananda of a great intensity continued for a long time and the ordinary level of intensity has also been raised; the ananda is still continuous at the time of writing. (afternoon.) Subsequently, the ananda increased to a yet greater intensity & gave the first definite hint of what it will be when it is firmly and uninterruptedly in possession of the sthula body. It subsided for a time at mealtime without actually disappearing, but, now, immediately after meals, is again active. It continues even when walking or absorbed in other work or thought, but is less firm then and does not attain to the full intensity. Lipi in the morning attained its full spontaneous materiality and is in the course of attaining its full freedom of profuse manifestation. Samadhi, deepest swapna, with fairly numerous images, scenes, a freer lipi, thought & vani sometimes quite coherent and one perfect & vivid varnamaya picture of a woman of high rank in some ancient age in a pillared room open upon a court having her toilette done by slaves. This is the first time that there has been a consistent jagrat condition of the manas in so profound a state of the swapnasamadhi; the defects that remain are the fleeting character of the images, a too rapid passing from one thought to another not connected with it and an occasional mixture of records and thoughts.
Abundance of rupa has begun definitely in addition to abundance of lipi. The chitra & sthapatya were already abundant and are now redeveloping an extraordinary minuteness of perfection; a bas-relief figure not so long as the thumbnail, is sometimes perfect in its details, eye, ear, beard, hat up to the buttons of the coat & frequently in the facial expression and bhava of the body. Perfect landscapes, vivid groups are also frequent. Sketches are multitudinous. But now freedom & abundance are coming in the akasharupa along with vividness, variety & sufficient stability. The defects of blur, vagueness, inconstancy of outline, paucity & infirmness of material are being surmounted. Kamananda in continuity still persists (nearly 6 pm) & is attempting to establish a high degree of continuous intensity as its usual pitch. With one short interval of half an hour, it has now been continuous for nearly ten hours.
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r1913 01 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Todays news corrects yesterdays failure. Recent Trikaldrishtis have been that the Cabinet was hopeless of relieving Adrianople or of doing more than holding out at Tchataldja, that money was lacking and that the Russians were threatening an invasion of Asiatic Turkey; that Kiamil Pasha was hesitating whether to hold out or yield or resign; that in the Army & City there was profound dissatisfaction. All these have been justified. Aishwarya has been that the Note of the Powers should be rejected, but not cavalierly; that the Islands of the coast & Adrianople should be insisted on or else Kiamil resign; that there should be a change of military comm and and a Cabinet containing the chief Young Turks and, if possible, others determined to hold out, should come in. Today this Aishwarya has been in substance fulfilled. The situation is felt to be full of dangers (Abdulla Pacha, the Powers, Russia, lack of money, possible defeat,) but also there are possibilities if the Aishwarya can prevail (sympathy of Triple Alliance, at least Austria & Germany, energy of the Young Turks, desire of the army for war, finally, the Aishwarya itself, which is growing stronger every day). No definite Trikaldrishti of the result arrives, unless the lipi indications Tchorlu. Lules Burgas, belong to the present time.
The Trikaldrishti is now in a state in which a throng of true perceptions constantly present themselves, but cannot yet be given their right value. Eg yesterday, the crude rupa of a prawn suggested itself and the indication was that there would be prawns for the nights meal; but the mind was afraid to accept the indication both from past experience of error in interpretation of lipi & rupa and because it was at the same time suggested that there would be fish for the nights meal. At the same time it was suggested that the prawn would be for breakfast, this was again negatived in favour of bread for breakfast and prawns for the days meal; but there was no feeling of certainty. As it turned out, there were both prawns and fish for the nights meal, bread for breakfast & prawns and fish again for the days meal. Certainty is unable to establish itself in the midst of this chaos. It is only when there is no attempt to decide or forecast, that the Trikaldrishti is correct in all or most particulars. It is this uncertainty that is now being attacked; first, by distinguishing at the moment of its action the pseudo- Trikaldrishti of volitional or creative perception, which may or may not be fulfilled, from the true Trikaldrishti; secondly, by distinguishing the opposite or tamasic pseudo- Trikaldrishti, overstressed perception of the possibilities of failure and adverse happening, which also may or may not occur, from the true Trikaldrishti; thirdly, by the right arrangement of true perceptions so that their full sense may not be misinterpreted.
Rupa in the Akasha developed in the dense and developed forms, but not yet with perfect freedom and abundance. Secondary utthapana took a considerable step forward, mahima & laghima immensely increasing except in the back and defect of anima greatly decreasing except in the back & neck. Kamananda continuous throughout the day, was less frequently intense and its ordinary level raised beyond the former limit, but inferior to yesterdays though more regular.
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r1913 01 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
After a temporary obscuration and struggle between prakasha and confusion lasting till teatime in the afternoon, the siddhi was finally cleared of the relics of the old tapas and of physical pressure. The aishwarya henceforth to be used is the spontaneous chinmay aishwarya free from all element of struggle, in which force and pressure will only be present to stress the energy of the fulfilment & not for overcoming resistance. Judgment in the intellect, a great obstacle to the range and freedom of the Trikaldrishti, is also finally dismissed and the higher perception is allowed untrammelled play with the viveka for its assistant, not its judge. This movement was already in progress, but was prevented from universalising itself by the insistence of the old volitional tapas which demanded survival and justification.
Kamananda, absent on rising, continuous but slight during the morning, recovered intensity in the afternoon. This intensity is persistently recurrent, rather than continuous, but its recurrence is spontaneous and forcible, no longer dependent on the attention, but commanding the attention. It persists even in swapna-samadhi and is found continuously persistent on waking from sleep. Only bodily activity curbs its intensity. Otherwise it yields to nothing except the bodily habit of intermittence. Rupa & lipi are struggling with the physical obstruction in the akasha for a larger fulfilment. In answer to the aishwarya forms of animals & objects are manifesting in the perfection of the chitra & sthapatya, formerly the human figure & landscape were almost the only subjects. In akasharupa, on the contrary, animals & objects predominate.
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r1913 01 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti made a final stride forward to its ultimate perfection by getting rid of the habit of tamasic denial which used to fasten on the least sign of amangala and asiddhi and hasten to accept adverse probability or even possibility as adverse certainty. In the place of this denial there is left a strong uncertainty chiefly with regard to those parts of the siddhi in which the sraddha has not yet been established by events, ie the saundarya and karmasiddhi. Aishwarya attained to perfection of detail and is now beginning to act automatically and without effort in its various fields, but is still resisted firmly in the karma in which there is a general attack on the siddhi which has been developing for some time past, as the opposition shifted more and more from the Yogasiddhi to the karmasiddhi, and is now at its height. The aishwarya has got rid of the remnants of tapasic stress and struggle which marred its perfection of method and has only to get rid of a remnant of tamasic anxiety & asraddha about its results. Vani, script etc are being more & more justified and whenever the Trikaldrishti acts, it is justified and false Trikaldrishti, ie misinterpretation of material, is being put in its proper place and turned into satyam. Therefore, the asraddha is being forced to its final collapse. Lipi is now free, vivid and spontaneous, but not always legible. Rupa has attained to activity in all kinds, but not yet free activity, & to more frequent stability in all but the developed perfect form; its force is daily increasing, but the progress is marked by the old gradual slowness & has not yet come into line with the new rapidity. Drishti of Samadhi & visvagati developed yesterday in force & stability, but has still an imperfect hold on the akasha. Kamananda has overcome all its difficulties, eg noncontinuity of intense ananda while walking etc, except the mere habit of intermission; this habit grew stronger yesterday, & there was much & frequent intermission. On the other hand the ananda pervades the system more perfectly & has not lost either in intensity or in ease of recurrence. It is growing more powerful in the raudra form. Arogya is increasing; strongly attacked yesterday, it overcame all difficulties except the weakness of the second chakra. There has been no parthiva visrishti, except nominal & infinitesimal relief, for these seven days, and it is now clear that this visrishti is no longer a physical necessity, but a habit kept in survival by the imperfect speed and still faulty method of the assimilation which, instead of drawing the food at once into the akash by the power of the mukhyaprana, recurs partially to the old panchabhauta absorption & therefore leaves a deposit which has to be dematerialised, or else produces symptoms of tejasic & jalamaya irregularity before it completes its process. For this reason, jalavisrishti is still overfrequent and the demand of the Apana still continues. Secondary utthapana is progressing in strength of laghima and mahima and has begun to expel defect of anima into the outworks of the physical system, but this process is still in its initial stages. Only saundarya is slow to manifest; it does not yet succeed in getting rid of its positive contradictions, the signs of old age etc. The saundarya once in motion and the equipment to hand, the whole siddhi will be in simultaneous successful movement.
***
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r1913 01 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today, according to promise, proofs of the action of Aishwarya-ishita-vyapti in the karmasiddhi are beginning to crowd in; incidentally, the Trikaldrishti is being justified against the relics of tamasic hesitation at every step. Dream became perfect in type, though still imperfectly organised, on its way to conversion into memorative experience in samadhi. Rupa in swapnasamadhi is now much more stable, although continuous experience in vision and in the sukshmadeha, as distinguished from continuous dream experience & momentary experiences in the sukshmadeha, are still held back from manifestation. Secondary utthapana in the neck increased in mahima, (maintenance while counting 1000 deliberately is the test), but defect of anima is still strong here and it resists successfully, in the back, the extension of the utthapana. Laghima is in all parts of the body sufficient, mahima variable, anima weak except in certain positions of the arms and legs. In the arms in the primary position utthapana can easily be maintained for an hour and, if necessary, for much longer. Arogya after a struggle gave proof of increasing force; there was the first real parthiva visrishti at the close of the seventh day, but even here the force of assimilation was proved by the absence of any serious reaction such as would have been inevitable a short while ago. Rupadrishti in the jagrat still progresses slowly & is perfect only in a few types, but its stability increases.
Dasya finally shed the remnants of the tertiary stage, & the quaternary dasyabuddhi is now constant & invariable whenever there is any turning of the mind towards the nature of the action, whatever the action may be. The purnabrahmadrishti is also normalised &, whenever there is smarana, invariable, whatever the object. Along with this development, there is perfect objective vishayananda even in the bibhatsa and jugupsita; the same perfection is establishing itself in the subjective vishaya, bibhatsa, apriya, amangala, & there are only a few defects. Kamananda fell to a minimum, but now persists under all circumstances and is not suspended at night, but is always there subject to the anusmarana. It is growing again in intensity, with the intention of maintaining intensity in the constancy. It still tends to diminish, though not disappear, while walking, and to become involved or implicit by distraction of attention.
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r1913 01 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti justified. The second suspect in Comilla has been released on bail, proving the correctness of the perception that the wrong people had been arrested. The idea long held, but uncertainly, that there was some irritant substance in the Viceroys wound opposing the healing action, justified in todays telegram (30). There was during the 29 no conspicuous [advance];1 only a slight increase in the rupadrishti, a movement towards exactness of detail in Trikaldrishti and aishwarya, maintenance of the kamananda throughout the day, till nighttime, and preparation of the final subjective vishayananda. This, however, was attacked & impaired as soon as it had been provisionally established, by evidence of a persistent and partially successful attack on the karmasiddhi. Health also is attacked & slightly impaired in certain directions.
MS absence
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r1913 01 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti of farther sea-accidents in the papers, of which the loss of a naval officer washed off his bridge, announced today, is a previous hint, showing the tendency still at work. The whole vijnana is now organising itself on the basis of the Sat-Tapas & the progress of this movement has been the principal siddhi of the day. In addition Ananda, reaching a higher intensity late in the morning, maintained it till the evening, diminished only when walking. This is now the normal pitch of the Kamananda when it occurs, in a state of activity; at the lower pitch it remains in a state of rest.
***
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r1913 01 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Todays news are mostly confirmative of the Trikaldrishti or aiswarya; the running down of a sailing-vessel, confirming yesterdays perception; the rumour of the Karachi bomb-find proving to be a fact and not a newspaper invention, though probably a police fraud; the fresh demands and threats of Roumania; the falsity of the Vienna rumour; the Moorish resistance in Marrakesh; the Suffragette recrudescence. Only in the Turkish War the Trikaldrishti has not worked well; for the imminent denunciation of the armistice reported from Vienna is contrary to what was expected, viz that the Allies would wait for the Turkish reply. It has to be seen, however, whether the report is correct.
Today has been a day of considerable advance. The script has recovered accuracy of detail and added to it accuracy of suggestion. All the predictions made for the day have been fulfilled not only in substance, but in detail and in order of time and circumstance. Intensity of ananda has been greatly increased and the more intense pitch is now established as the normal to which the Ananda tends always to rise when not hampered either by deliberate obstruction or by the tamasic sanskar of dharane asamarthya impressed on the karmadeha from the outside swabhava and through the karmadeha affective of the body; otherwise it sinks to the subnormal, the pitch attained yesterday,or even to the implicit when it seems to be discontinued or existing only as a general tendency. The health is being purified slowly of the remnants of cold and eruption and is almost free of both, though still subject to momentary touches; visrishti has been a little thrown back, the assimilation for the last three days being less powerful; but today, although subjected to an unusually powerful tejasic stimulus, it has resisted much better than ever before since the final stage began and was disturbed only partially & very temporarily. The weakness of the chakra has been greatly exaggerated, but tends always when allowed to return to the former state of passive efficiency, dhairya & dharana. Secondary utthapana also suffers from a partially successful attack & apparently successful obstruction.
Samadhi took a great stride forward. It has begun to organise itself and images (visual, auditory, sensational, actional, tactual) came in a crowd, not yet well organised, but evolving their own organisation. Continuity of incident accompanied with perfect vividness was greater in one typical case than has yet happened and the tendency of image to survive into the antardarshi jagrat was strong and successful. Rupadrishti in the jagrat is at last emerging definitively out of the prison of the sukshma, but the movement is not yet complete. Trikaldrishti and aishwarya are becoming more effective in details of the siddhi. The subjective tamas which returned partially for a short time, has been rejected and the physical is being expelled. In the chitra two fresh circumstances have reemerged, 1, chitra of objects, eg a sword, moneybag, spear etc, 2, chitra of familiar faces & scenes, eg the face of Gladstone & neck with collar.
The following lipis etc have been fulfilled or are in the course of fulfilment.
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Later in the day the Ananda still farther increased and at night, for the first time, the development of waves of Ananda out of simple touches, eg. the contact of the feet with the soil, was imposed on the system. This happened while walking and continued for several minutes. It is the sign of a new stage of progress in the physical siddhi. Rupadrishti was finally released from concealment in the subtle akasha; numerous images presented themselves, chitra of various kinds presented new developments of richness and a certain freedom was obtained in the akasharupa; but the perfect & developed forms are still momentary. Forms have once more begun to appear in the darkness. The improvement in samadhi was maintained, chitra especially of great richness and perfection appearing frequently, and in addition the commencement of the free and niradhara shabdadrishti was indicated. Arogya, free in other respects, is yet attacked by the tejas in assimilation & by weakness of the chakra. In Trikaldrishti there is a movement towards the enforcement of correctness in all mental motions; not only their proper arrangement and the perception of the truth to which each relates, but this movement has, as yet, only begun to emerge, although long promised. Considerable force had to be used to maintain the utthapana. Dream was active, sometimes entirely free & accurate, almost equal to actual experience, sometimes coloured with present associations. The attack on the karmasiddhi may now be considered as having failed, since the effects produced have been unimportant.
The siddhi at the end of January, stands in a condition of considerable advance accomplished, rapidity increasing, finality in sight.
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(7) Vijnana is complete in jnana, established & effective in Trikalsiddhi but still imperfectly organised, established in power but still imperfect in effectiveness and organisation, established in lipi but still weak in the richer varieties and not completely organised, established in rupa, but still poor and manifested with difficulty, except in chitra & sthapatya, established in samadhi but still hampered in continuity, poor in antardrishta jagrat, ill-organised and in jagrat shabdadrishti etc elementary & infrequent, established & effective in prakamya vyapti, but imperfectly organised, established in pranic mahima & laghima, but still resisted, deficient in anima.
(8) Ananda of the body is established, but not yet sovran. Arogya imperfect in assimilation and kamachakra, doubtful in phlegm centres & skin, otherwise established. Utthapana is established in the pranic basis, active in primary & secondary, but everywhere hampered by defect of anima; of tertiary there is as yet no sign. Saundarya is manifest only in the slow alteration of certain lines in the feet & the trunk and in its subjective basis of youthful feeling.
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r1913 02 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Sat or Substance is now everywhere vyakta, Tapas is in activity, Ananda emergent, Vijnana in process of organisation. The first day of February has been outwardly a day of retardation, almost of relapse; for the Trikaldrishti once more lapsed into a state of murky obscurity shot with light and halflit with erring illuminations, misplaced energy worked more than satya tapas, the body was overtaken by exhaustion or weakness, Ananda failed in sustained intensity. As usual, however, the movement was one of preparation, not of relapse, for the expulsion of these remnants, not a concession to their extant force. The karmasiddhi which seemed to have been once more attacked, emerged perfectly victorious in the immediate surroundings.. Ss [Saurins] interview with the Governor showed that the prakamyavyapti & the aishwarya were acting correctly; the news of the troubles of the opposition movement were still more strikingly in accord with the Will. A failure in the recurring problem was immediately corrected by the Will. The lipi safety of the S.C. was justified. In other directions of the karma a motion is visible. Although therefore there was no addition or definite increase in the siddhi, the current of preparation was perfectly visible. In addition, the most powerful tests & attacks failed to disturb the samata & shanti which can now be considered as established. The last general shadows of ashanti, duhkha and vishada may now be considered as slain, although momentary touches are sure to recur.
***
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r1913 02 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Telegrams today contain several fulfilments of the aishwarya & Trikaldrishti 1) the appointment of Ijjat Pasha as Commander-in-Chief (lipi); 2) the passing of the Trades Unions Bill without Conservative opposition (aishwarya); 3) the loss of a boat and grounding of a ship, (lipimore shipwrecks), and the storm & railway accidents in Germany ( Trikaldrishti); 4) the Nationalist success at Londonderry; 5) the trend of opinion about the Turkish note in Europe.
The morning began with an effective reorganisation of the Trikaldrishti, but an unsuccessful attempt to bring in the strong and effective tejas & tapas disturbed the system, and brought back the unavailing struggle of false tapas to harmonise itself with knowledge & peace; the result was a return of the contradiction of samata, shanti, sukha & prasada, which although unable to possess the system, was able to overcome its outer activity by recurrent touches giving an impression of continuity. As usual, the contrariety started with impatience of asiddhi and was enforced by impatience of asatya. The result of the struggle has been to establish the satya tapas in knowledge; formerly, perfect Trikaldrishti was only possible on condition of entire passivity, of a purely inert reception of true suggestions confirmed by the event or sanctioned by the illumination. The movement to introduce an active knowledge has hitherto had a chequered success and, if pushed too far, led always to false tapas and disturbance of truth and peace; but now the active knowledge has asserted its right to conjoint action with passive perception of the data. The elements of a well-organised Trikaldrishti are, therefore, all of them present and the organisation will now be finally proceeded with and effected. In this organisation all the elements of error, which have so long troubled the intellect and the faith, will find their justification, for all of them are now revealed as essentially true processes of knowledge which only lead to error because their results are misunderstood by the stumbling and groping faculty of discrimination dignified with the name of reason. The tamasic Trikaldrishti, the tejasic volitional, the speculative, the inferential have all their place and portion in intuitive and revelatory knowledge. At the same time satya tapas is being finally established, not in the sense of being finally effective, but in the sense of being either (1) immediately effective or (2) ultimately effective or (3) effective of a force or tendency intended ultimately to modify the present type of action or nature. Thus the sense of failure, error and misuse of energy which used to discourage the Chandibhava and bring back the merely calm or the discouraged passivity, now disappears in its causes and the basic elements of the bhava may be considered well-established, ie sauryam ugrata and yuddhalipsa and even daya ishwarabhavah karmasamarthyam, although not perfect & all-embracing are at least in established action. The sraddha alone is still deficient and liable, even in some of its efficient parts, to be discouraged.
A fresh siddhi today is the finality of the Krishna-Kali relation in the personality; the personal activity of the Purushottam; the personal script; the personal vani; the personal guidance. The period of intermittent manifestation of guidance passed some time ago, its remnants are now deleted; only the remnants of the indirect guidance remain and these too are to be rapidly deleted, for the indirect guidance itself ceases from today. It has long been only a subordinate part of the guiding activity, always tending to be overruled or dominated in its suggestions, impulses and utterances.
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2) Trikaldristi, not yet perfectly arranged, but efficiently organised.
3) Power extended and confirmed.
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The united action of tapas & Trikaldrishti (formerly detrimental to each other) is now established in its harmony, although survivals of the past discord persist. The lipi, a little hampered recently, has recovered its profuse action and easy self-revelation of significance. In the kamananda a double sanyama is developing &, indeed, already active by which a part of the manas activity has detached itself to attend to the sensation of the ananda while the main energy is otherwise concerned. By this movement, which has yet to be perfected, the ananda has been enabled not only to possess, but to become sovereign of the body in both the states of physical activity and of mental abstraction; once this sovereignty is well established and emphasised, only the states of sleep and samadhi remain to be mastered. The state of samadhi is already open to the ananda, but its entrance there is still exceptional.
(Feb 3)
In accordance with the programme Ananda has taken sovereign possession of all states and has been continuous yesterday from the morning when it commenced, throughout the day, prevailed over several attempts to expel it in the evening, the time when it has usually declined, persisted throughout the night every time that the sleep was interrupted, recurred & held the body constantly in moments of samadhi and was often present in sleep. The only defect of the continuity was interruption by sleep and unevenness,failure of continuous intensity; for twice in the evening it became almost implicit and in sleep it became involved in apparent cessation. Rupa and lipi were both active, & rupa commenced extending its range of stable developed images; the greatest progress, however, was in samadhi which finally triumphed and produced great, complex and continuous images and incidents in profusion, taking possession of dream, which is now passing into swapna-samadhi. Present association hardly occurred at all in a crowded succession of dreams and even present ego, though not entirely absent, became a practically negligible quantity. Only a slight tendency to inconstancy and rapid transition, not amounting to incoherency, marred this rapidly effected perfection. For the first time, the vision of the book with freely legible passages and sentences, became frequent and, if not yet fixedly stable, yet sufficiently stable in its rapid self-revelation for whole sentences & even several sentences at a time to be simultaneously read and understood. Ahaituka raudrananda also commenced to manifest more freely & continuously. Trikaldrishti and Power are active in their organised movement. Proofs of karmasiddhi were given, especially the arrival of money in the full sum willed & more than had been probable or expected. There were slight indications of the emergent health and the elimination of positive asaundarya; here alone the fulfilment was meagre and unconvincing.
***
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r1913 02 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Todays first movement has been the development of the authoritative direct guidance of the Master of the Yoga imposing itself on the mind even when there are no data for sraddha and, parallel with this movement, a streng thening of the pure revelatory movement,independent of data, probability or actual fulfilment,of the Trikaldrishti and its materials, lipi, prakamya-vyapti and rupa. The purnabrahmadrishti has also been powerfully streng thened and is extruding the old outlook of mere Avidya. Otherwise the morning has been occupied chiefly with the removal of the remnants of certain old activities, eg, expectation, mental insistence, distrust etc. The process is not yet complete.
The rest of the day was occupied with action on the same lines and the removal of expectation & mental insistence was thoroughly tested; the latter has disappeared and is replaced by dhriti and tejas; expectation is inactive, but is not replaced yet by a settled faith, owing to the apparent contradiction given by events to some statements of the Vani which has revived the tendency of distrust. This distrust, however, can only hold its own in details and recur as a doubt with regard to saundarya and Adeshasiddhi. It does not any longer question the Yogasiddhi, but is only doubtful about its immediate incidents or its promised increase of rapidity. In any case samata seems to have been, at last, perfectly established. If so, it is the first fulfilment of the character predicted for the month of February,a period of perfect completion and faultless organisation. This perfection of samata is subject, however, to an uneven distribution of tejas in the reception of impacts; but a superficial unevenness of ananda is apparently the intention of the siddhi; it is, therefore, not a defect of samata, but, so far as discomfort enters into the lower levels of the unevenly distributed tejas, a defect of shakti which concerns the second chatusthayaa defect, practically, of bhogasamarthya. Sahitya was resumed in the afternoon. (Soul in Art).
The struggle over the health still continues and for the last two evenings there has been feverish heat in the system and a limitation of the pranic energy; utthapana has been practically discontinued. The attempt to establish force in the chakra has failed. On the other hand, there has been no success in the endeavours of the enemy to reintroduce eruption or the affections of cold. Kamananda showed at times an increased intensity working on the body rather than seated in it, but at others was dull and even implicit. Rupa progresses with the old slowness; samadhi did not increase, nor lipi grow in richness. Trikaldrishti & power continued to work accurately; but without intensity or inspiration, & only in details. The days programme was not fulfilled in the sthula.
***
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r1913 02 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The second chatusthaya is now being arranged by the harmony of the dasya, tejas and general sraddha, (tapas, tejas, prakasha), but the uncertainty of the Trikaldrishti continues and prevents assured sraddha in details of time, place & circumstance
Strong persistence of fever, mainly in the sukshmadeha, but with fluctuating effects on the sthula, was the principal feature of the day. No change was made as to food, bathing etc, nor was physical exertion altogether suspended. The assimilative process continued in spite of the sanskaras that attempted to destroy it. Attempts were made to restore the old symptomatic affections under cover of the fever, but hitherto they have failed. Neither could any impression be produced on the clear working of the brain nor was literary work prevented. The general sraddha & tejas stood firm and continued to grow in spite of the adverse experience. The activity of the vijnana and the utthapana chiefly suffered. Trikaldrishti was strongly obscured although it continued to act along with aishwarya in ordinary details. Ananda is not affected; there is ananda in the sensations of the fever. Samata is perfect.
Kamananda got rid of the tendency to fall into the implicit state. It subsides now at its lowest to a subdued ananda bordering on the implicit, but usually well manifest out of which the normal intensity emerges. Samadhi is now well established in variety, frequency and brief continued activity of scenes and images. Communication with the manasic world in the jagrat is now occurring; formerly there was drishti only of the pranajagat and the subtle Bhu.
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r1913 02 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Another shipwreck; the resumption of hostilities in the Balkans; the insufficient pressure of the Powers on the belligerents; the attitude of the Porte; the Roumano-Bulgarian tension continued; the police notification to the inhabitants of Delhi, are all indicative today either of successful aishwarya or correct Trikaldrishti.
(6 Feb)
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r1913 02 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today the mists have begun to clear and show an advance,principally, towards the final removal of the false tejas & tamas in the knowledge which though expelled from the system still besiege it from the environment and occupy the outgoing and incoming paths of the thought perception. If the mind can be got to reject these false visitors, then there is a source of knowledge independent of all data which gives automatically the truth. That which learns from data, is also misled by data; this wrong suggestion of data has been for some time the besetting obstacle to the completion of the Trikaldrishti & jnana, the strong refuge of outgoing error. The Personality of the Master is now occupying the life in place of the more general personality of the Saguna Brahman. It is no longer Ishwara or Bhagawan only, but Srikrishna-Narayana. At present, however, it is only in the personal relations with the Master of the Yoga that the substitution has been established..
During the rest of the day, the parts of the Yoga which had been clouded, reemerged in full strength, with the exception of Rupa and Samadhi which did not yet manifest their full former strength. There are signs, however, in the swapna and jagrat samadhi of a more perfect manifestation approaching.
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r1913 02 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The tejas, tapas, prakasha united acted in harmony this morning so that the perfect knowledge of Trikaldrishti, exampled once before while watching the movements of the ants on the wall, reemerged and applied itself to all surrounding movements, thoughts & feelings. This was in a state of comparative passivity. When the active tejas once more emerged, there was some disturbance by the volitional suggestions, but this action was feeble and the prakasha soon readjusted itself. With regard to distant movements, etc, the old incertitude still continues.
Yesterday, another signal proof of the power of Will to alter the forms of the body, was finally proved. The left undercurve of the foot, which was at first non-existent, that side being flat, and afterwards very slight, is now deep and declared, and by a test was found to be at least three times what it had been at the last time of testing. Similar proof has been recently given in the line of the waist, but this is not yet so striking and decisive. This success, after a long and obstinate resistance, justifies sraddha, not only in the saundarya, but in the ultimate emergence of the Adesha siddhi and the equipment; the justifiable doubt is about the extent of fulfilment and the timeliness.
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Trikaldrishti grows in normal perfection of detail; but the other siddhis are still busy confirming their hold on the akash. Karmasiddhi has been thoroughly confirmed today in one direction by the retirement of the Pulinda into Ss [Saurins] karmadeha and outer swabhava; the chief obstacle in the house is therefore removed. The action of the tejas in physical pressure as a means of pushing the siddhi is removed, definitely, & everywhere the pure action of the Will on the akasha has been substituted. The second proof of the increasing saundarya is now more definite. A third is preparing, but still indefinite.
***
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r1913 02 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
This movement continued throughout the day, ceased in the evening. The movement is towards the purification of error out of the Trikaldrishti & aishwarya and dream, incoherence & insufficiency out of the samadhi. But the resistance in the akasha is still strong enough to prevent an unhampered rapidity of improvement. Health improves & grows stronger, yet the abnormal symptomatic affections, which have no longer any coherence or raison dtre, still recur or cling. Adhogati is persistent & prevents the established utthapana from frequently manifesting. Saundarya is still limited to its one or two imperfect details. Karmasiddhi develops, but slowly & against a considerable obstruction.
***
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r1913 02 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti improved and became normally free from the old sources of error except in matters of exact detail. Health strongly attacked.
***
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r1913 04 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The two great disappointments of the aishwarya have been the fall of Janina & Adrianople & the outrages in Bengal; the aishwarya has failed to avoid these disasters. In Albania the line of the Aishwarya has been followed, but not in every respect, eg Djakov[ic]a seems to be lost to Albania. The continued frequency of great calamities confirms the Trikaldrishti. In small matters Trikaldrishti is now very usually correct, but limited in its range. Time, place & order of circumstance, oftener right than before have still the anrita tendency very pronounced. All the parts of knowledge in the third chatusthaya are in action, but they are neither perfect, vigorous, fruitful nor organised.
Power now acts frequently, but is much resisted. Effectiveness in religious & moral influence is frequent & steady, but imperfect. So political siddhi, but more in the world at large than in India.
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r1913 04 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The great difficulty is the resistance in the physical akasha, first to the effective activity and, secondly, to the unmixed activity of the vijnana. If the mixture of the old intellectual activity can be got rid of, the effective vijnanamaya activity can be assured more rapidly. It is towards this end that the Power is now working. The immediate ends proposed are Brahman, Ananda external and internal, Arogya, effective Image in waking state & sleep and effective Trikaldrishti. The whole activity of the Yoga is being reconstituted. The rupas of all kinds appear though fitfully & with insufficient stability & frequency, in the waking state, & insufficient stability & continuity in sleep. The Brahmadrishti is now complete & less frequently forgotten & never lost. Kamananda, which had almost faded out, is reviving. The resistance in all directions still continues.
[Here all but two lines of a page left blank.]
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r1913 06 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
2) The defects of the second chatusthaya to disappear by the perfection of dasya & sraddha & jnana (including general Trikaldrishti). Invasion still possible.
3) Jnana to be finally active without obstruction or suspension in thought, Trikaldrishti & prakamyavyapti, but not yet perfect in range & penetration
4) Aishwarya, ishita, vashita to become general, though still limited & subject to breach & obstruction
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r1913 06 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Thought, Trikaldrishti, telepathy to be cleared of their obstructions & impurities. Aishwarya to spread. Samadhi to be arranged.Begun.
***
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r1913 06 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Thought, Trikaldrishti, telepathy to be farther cleared. Aishwarya to spread & streng then. Samadhi to increase in force. Done
Rupadrishti to grow in clearness & stability.Not evident.
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r1913 06 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The same programme; but this time final reemergence of thought processes & perfected Trikaldrishti; also lipi.
***
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r1913 06 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Thought process reemerged, but not yet lipi or perfected Trikaldrishti. Utthapana was quiescent, ananda dull, physical shakti much depressed, also arogya. In the thought of Trikaldrishti, the vigour of false tejasic suggestion seems temporarily to have revived. Only the samata retains its undiminished strength.
***
It is evident now that the Trikaldrishti is reemergent in its more perfect form, especially in prakamyavyapti, but the determinative Trikaldrishti is still uncertain and too narrow even when it acts certainly, fastening on one circumstance rather than embracing the whole.
***
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r1913 06 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Thought still besieged & normal Trikaldrishti yet imperfect & uncertain in circumstance
Power sometimes perfect in force & accuracy, at others resisted or baffled.
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r1913 06 16b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The free & seated action, ordinarily effective even in detailed circumstance, of the Trikaldrishti and aishwarya is now a thing permanent and ineffrangible. It must now become invariably effective & not only free but comprehensive. For this object it is necessary that the telepathy of thought & action should be developed & perfected
The siddhi of aishwarya must now effect the rupadrishti & samadhi, and then attack more exclusively the physical siddhi with a part of its action on the karma & kama. Till then the ishita will take charge for the most part of the fourth & fifth chatusthayas.
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r1913 06 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The free & seated action, ordinarily effective even in detailed circumstance, of the Trikaldrishti and aishwarya is now a thing permanent and ineffrangible. It must now become invariably effective & not only free but comprehensive. For this object it is necessary that the telepathy of thought & action should be developed & perfected
The siddhi of aishwarya must now effect the rupadrishti & samadhi, and then attack more exclusively the physical siddhi with a part of its action on the karma & kama. Till then the ishita will take charge for the most part of the fourth & fifth chatusthayas.
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r1913 06 17b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) Trikaldrishti & ordinary aishwarya to conclude their struggle with the tejasic misplacement.
2) Tejas & sraddha to be delivered from their reason for occasional & partial discouragement.
--
1) There is no longer any struggle. The tejasic placement is more & more justifying itself and ceasing to be a misplacement, although still frequently a misinterpreted placement. A deeper Trikaldrishti independent of all data or of concentration on the object is now becoming normal without extruding the established Trikaldrishti which perceives the subjective & objective data, watches the object & selects beforeh and the action or result.
2) With the tejasic misplacement the reason for discouragement has disappeared. The sraddha is not complete, but so far as it extends, is untroubled & the tejas is as strong as the basis of sraddha will bear, but tends still to lapse from chanda into dhira or saumya tejas.
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r1913 06 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) Trikaldrishti & ordinary aishwarya to conclude their struggle with the tejasic misplacement.
2) Tejas & sraddha to be delivered from their reason for occasional & partial discouragement.
--
1) There is no longer any struggle. The tejasic placement is more & more justifying itself and ceasing to be a misplacement, although still frequently a misinterpreted placement. A deeper Trikaldrishti independent of all data or of concentration on the object is now becoming normal without extruding the established Trikaldrishti which perceives the subjective & objective data, watches the object & selects beforeh and the action or result.
2) With the tejasic misplacement the reason for discouragement has disappeared. The sraddha is not complete, but so far as it extends, is untroubled & the tejas is as strong as the basis of sraddha will bear, but tends still to lapse from chanda into dhira or saumya tejas.
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r1913 06 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The programme was hardly fulfilled at all except in 1. Rupa-drishti was again obstructed, although inferior images appeared, rarely with any stability, & superior, rare also, without stability. Jagrat samadhi increased only in sukshma sparsha. Ananda was subdued & occasional, not continuous till the evening & then only for a time. Utthapana of the legs, horizontal, was effected with difficulty for 15 minutes. Arogya of assimilation was not pronounced & the karmic successes were slight. On the other hand Trikaldrishti & aishwarya progressed,especially telepathy. Articulate thought in the inevitable form was powerfully resumed.
***
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r1913 06 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) Aishwarya largely ineffective; Trikaldrishti good, but not faultless, telepathy developing.
2) Samadhi steadily progresses in coherence & continuity of scene.
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r1913 06 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) Aishwarya again partially effective, mainly through the Prakriti; Trikaldrishti good in the broad result, but wanting in certainty, inspiration & ananda; occasionally perfect in circumstance, but with the same defects.
2) Rupadrishti slightly emergent; samadhi without definite progress.
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r1913 06 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) Trikaldrishti & Aishwarya recovering force, rupadrishti slightly emergent, swapna coherent..
2) Vangmaya reached the pure inevitability & was well associated with perceptive thought. Initial vangmaya of Trikaldrishti
3) Ananda almost in abeyance, utthapana likewise, arogya of penultimate chakra recovering force
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r1913 06 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti steadily improving in detail, but troubled by uncertainty & a shifting stress. Aishwarya normally active & then entirely denied. Rupadrishti still emergent, but not victorious. [Physical]1 siddhi almost dormant, but still small signs of a tendency to progress.
MS Physically
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r1913 06 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
5) Normal activity of right perceptive thought (jnana, not yet Trikaldrishti).
Besides these siddhis rupa is slowly developing & arrangement of prakamya vyapti as a basis of pure vijnanamaya Trikaldrishti is approaching completion. Meanwhile vijnanadrishti is increasing in its intervention as a guide & arbiter of the mental perceptions in Trikaladrishti. Vishaya bhoga is becoming more active & has regained its old relative perfection.
***
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r1913 07 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
A sharp touch of yesterdays roga on awaking; free visrishti of bad assimilation. The chanda tejas, not suspended, is somewhat quiescent. In the morning quiescence of siddhi. In the afternoon Trikaldrishti recovered its force and a normal accuracy of vyapti prakamya with the inspired vichara and vidhana (arrangement and right assignment of perceptions) accompanied by a slow movement of the deciding vijnana (revelative intuition viveka). At the same time the shadow of uncertainty lingers and errors of placing and stress still continue. The thought (perceptive) is in a similar state of activity. Aishwarya still acts against a resistance sometimes successful, sometimes partially successful[,] sometimes ineffective. Occasionally the resistance is non-existent or so slight as to be only just perceptible. Communicative involuntary vyapti & swift fulfilment of lipsa-thought in small details are not infrequent. Kamananda inactive yesterday has revived, but is still very occasional. The Chanda tejas recovers force progressively. (5.30 pm).
For the last two or three days the siddhi of self-preservation & whiteness in the teeth has been swiftly recovering its force. For some months past the asiddhi had returned and the yellow film returned and deepened; now the lower teeth are again white with only a faint suggestion of the yellow shade. In the upper teeth the film is there in blotches, not covering the whole surface, but is rapidly dissolving. N.B. It is now more than four years since any artificial means of preservation or cleansing (brush, powder etc) were last used. In other respects, there are some faint signs of advance in saundarya, but none of these are decisive.
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r1913 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Jnana and Trikaldrishti continue to grow in power and range, but are overshadowed by uncertainty. Revelatory knowledge is acting from above on the mind and the prakasha is not luminous. Aishwarya in the afternoon showed a considerable increase of force at the height of its action; but it easily falls back into a comparative quiescence. Kamananda more active & recovering its normal movement. Poetry (Ilion) was resumed; the power, though still sluggish and a little uncertain, seems freer from its baser & more inefficient elements.
***
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r1913 07 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
(3) Trikaldrishti, overcoming mental confusion and misplacement.
(4) Aishwarya developing control.
--
None of these results are complete. In the Trikaldrishti the movement is towards the exclusion of false stress & ascription of actuality in event by the mind and the accurate communication of event from vijnana to the mind. In Aishwarya the faculty of dictating several successive movements is accomplished and this is done instantaneously without resistance & in the majority of cases the force is successful; but in many it has to be used with great insistence & coercive pressure to bring about a single result, and short periods of almost entire asiddhi occur, in which the force does not touch or hardly touches or touches ineffectively its various objects. The arogya that emerges is chiefly the assimilative power which in spite of denial of visrishti for four days[,] the jala visrishti being allowed only twice daily (yesterday 8-10 am & 8-20 pm), succeeds in throwing off all tendencies to assimilative disturbance except a fluctuating degree of flatulence which tends towards disappearance. The minor rogas (cold etc) which are being expelled still appear momentarily or in isolated touches as external intrusions appearing with or without provocation. Exposure to cold is still effective in assisting this kind of uneasiness. The Kali consciousness aware of Krishna as the Iswara attached itself to all the acts & experiences; but the Krishna personality was held back & the anna given over to other influences.
This last movement was the result of the attempt to execute with force of tejas a second programme, the attempt going through the usual stages. A violent attack of asiddhi, bringing confusion & sunlessness to all the vijnana siddhis & general nirananda of impatience & asraddha, occupied the outer parts of the system. The first chatusthaya remained constant in the system proper, but the physical parts of mind responded to strong though unstable & unpoignant touches of doubt, depression of faith, impatience of asatya &, to a less degree, of asiddhi. In the system proper positive hasyam was alone affected, but atmaprasada remained intact.
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r1913 07 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The morning has been a continuation of yesterdays confused movement and obstruction, but with a fading stress of asiddhi. In the afternoon an almost perfect Trikaldrishti has manifested, some twenty minute movements of the same object (a spider) being accurately predicted. The old defects,overstress, intention or aishwarya mistaken for event,still continue, but have less force and are much more infrequent. Chinmayaishwarya also increases rapidly in effectiveness.
As the result of the days programme an extensive & minute Trikaldrishti defective only in a slight uncertainty, occasional misplacements and errors of detail and a tendency to fatigue, when the tamasic or sunless movement tries to resume its hold, is definitely achieved. Telepathy (prakamya vyapti of thought) is now beginning to advance towards self-regularisation & a freer movement & range. The difficulty is only in recognising the thought when it is seen; for it is usually taken as an idea in ones own mind and not recognised as the thought of another, owing to our egoistic appropriation of whatever comes to us in our subjective experience. This difficulty once surmounted, aprakasha alone will remain to be overcome,itself due to egoistic limitation of our subjective experience & attention to so much as interests or can be made useful to our own activity; an infinite openness & the ear of the mind alert for all shabda is required in order that these siddhis may be perfected.
Aishwarya increases considerably & rapidly in force & effectiveness, no longer in the old field of exercise mainly (movements of birds, beasts, insects, people around) but in the wider range of life. Certain remarkable instances occurred during the course of the day, eg the easy surmounting of the housing problem and the change in the temper of the intermediary. In the outside world events in the Balkans show a considerable increase in the particular effectiveness, but this is not entirely recent as it dates from the closing period of the war. Therapeutic power is on the increase, eg. Bharatis hysteric patient not cured by him in spite of strong effort & personal contact and suggestion, cured after a distant & moderate application of Will by myself in two days; Lebian pere given up as hopeless by the doctor, rid in less than two days of his worst symptoms (difficulty of breathing at once, difficulty of urination in a day), young Dutambey, regarded as a complicated case, cured of all but a slight residuary symptom after one brief relapse brought on by his own imprudence etc. The most desperate cases still offer a stronger resistance. The control of the will over my own bodily states has also increased.
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r1913 07 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The improvement was chiefly in the more ordinary and spontaneous action of telepathy of idea, right perception of unseen fact, memory, sahityasmriti, acceptance of distant Trikaldrishtis, etc. Scenes & incidents forgotten for decades begin to recur to the memory, isolated, not usually complete, but in the details restored quite vivid and precise.
(4) The arogya gets the better of its remaining difficulties. There was constant proof of the power of the arogya, when touched or attacked, to resist the attack and right itself swiftly after even strong touches. But the movement is as yet only in its initial stage of decisiveness, not yet wholly decisive.
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r1913 07 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The articulate thought, long silent, manifested for a minute or two, but with an absolute perfection of style & substance, inevitable, with the full illumination & inspiration of phrase, even in the effective & adequate forms of the inevitability. This is a striking instance of involved siddhi, done without process or sadhan, behind the veil, illustrating the double action of Night & Dawn, naktoshasa swasara ekam shishum [dhpayete].1 There are also other instances, but these are slighter and less definite. Owing to the rush of the old inferior movements which used to rise whenever the avegamaya sraddha & tapas manifested, the Trikaldrishti was clouded & disturbed, & the old tejasic misinterpretations abounded. But there was no disturbance, revolt or nirananda in the system & only the shadow of the old tamasic reaction.
Blank left in the manuscript by Sri Aurobindo; cf. the sortilege of 7 December 1912 and other Vedic verses.Ed.
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r1913 07 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The programme for the next three days is yesterdays with additions. The utthapana and saundarya especially must move forward. Trikaldrishti has already reasserted itself, but is imperfect in circumstance; this imperfection will now disappear. Aishwarya is inconstant in its action & often effective only against resistance; the action must be regular & the effectiveness spontaneous. Lipi must get a complete hold on the akash and the difficulty of the stability in rupa, especially in lifelike rupa must at last disappear. Ananda delivered from interruption and arogya triumphant over attack must reach a more solid state of security (vjastih); utthapana recover itself and saundarya, now constantly obstructed and thrown back, share in the general victorious movement.
The 9 has been a day of failure & recoil. The attempt to establish the avegamaya tejas & sraddha without reaction has broken down; the avega became manomaya and resulted in confusion of knowledge, misplacement of tejas & final return of asamata, ashanti, duhkha in strong & then violent touches (10th) which, at first violently expelled, again & successfully invaded the system, supported by the revolt of the Jiva against the asatya. The saundarya has broken down or gone back in the parts not irrevocably fixed & the violent return of asaundarya is successful everywhere. Aishwarya is not entirely ineffective, but subject to frequent failure & almost universal resistance. The touches of roga returned where they were on the point of evanescence and there has been some diminution in the force of continuity of the kamananda. The promises of finality held out to the mind in the first & second chatusthayas, as well as in some details of the third & fourth, have proved, as always, to be tejasic and deceptive. On the other side, there has been enforced a more general perception of the unity of all movements of the Prakriti and of the unity of the mover of the Prakriti & their unity also with the same Purusha & Prakriti in this adhara. The Jiva also is made to recognise its unity with the Prakriti, but not yet with the Purusha, except in occasional glimpses.
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r1913 07 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In accordance with the prediction the movement of the vijnana from action in the slight, petty & detailed to action in the satyam, ritam, brihat was commenced. At first the knowledge was merely brihat in manas, hundreds of perceptions coming without order or right direction; then the satyam in this infinity came to be revealed not the ritam; every perception was found to be true, but not always true at the time & in the place & order of circumstance indicated by the mind. Subsequently the ritam commenced, the Trikaldrishti occurring with perfect accuracy even in the mental & sunless perceptions, but before it could be completed, other preoccupations commenced which filled the rest of the day (kriti). The movement of dasya, tejas, aishwarya, samadhi to mahattwa were similarly interrupted. Kamananda, only occasional the day before,
[This entry was left incomplete. Three blank pages follow.]
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r1913 09 05b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Trikaldrishti labours for correctness of minute circumstance & unvarying correctness of actual result, but does not as yet go beyond amplitude of prakamya vyapti with frequency of the actual result and occasional correctness of minute circumstance. There is still the predominance of the perception of working mental forces in which the result intended & perceived is sometimes carried out, sometimes crossed by a successful counter-force, and often a result not intended, a force never meant to prevail, is foisted on the mind as the prearranged actuality. The latter result is especially frequent because the physical stratum upheaved is one inhabited by blind mechanical movements of the involved & unexpressed mind in matter which correspond in Nature to the subconscious physical stirrings in us of which our conscious mind takes no least cognizance in its normal & organised workings. Disregarded & unrecognised they pass without visible effect, although they must have some determining force & contri bute to some result however slight of whose preparation we are unaware.
***
There has been no distinct advance in the daytime. The physical ananda persists when it is remembered or in the stillnesses of the body, but tends, as formerly, to retire in motion or when forgotten by the mental attention. Its intensity is rare and not extreme. Trikaladrishti is still haunted & baffled by blind and purposeless false suggestions proceeding & entering from some external point in a far distance; power is uncertain in its effect and always hampered. Lipi & rupa do not take hold of the akasha. Health is successfully resisted. Utthapana though growing is assailed by vague adhogati and an acute uneasiness of [ ]1 negative electricity which brings about or is attended by pains of contraction. The laghima alone is strong & keeps the limb in the air without any mental will or muscular effort. Saundarya makes no apparent advance.
There are constant tejasic suggestions of immediate progress, but the Jiva refuses to lend credit to them. The dasya, however, instead of being hampered seems to grow by this struggle; the merely Prakritic forces diminish in their hold on the system. Ashanti has attempted to be acute at times, but has not succeeded in fastening on the system.
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r1913 09 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The morning began with a chequered movement. Afterwards, there came the lipi First God & liberty, then telepathy. The mind turned towards the perception of the Jnanam Anandam Brahma which has been increasing in force & persistence & perceived very powerfully the delight of Brahman in Avidya, limitation & suffering & the last knot of attachment to liberation was removed from the buddhi & the temperament. This liberation from mumukshutwa is the final step in mukti. It exists now in the buddhi & the soul, it has to be stamped firmly on the rest of the antahkaran. Afterwards, a very minute & brihat telepathy commenced the realisation in practical mentality of the Sarvam Anantam Jnanam Brahma. All the perceptions do not yet come at the right time, some revealing themselves after the thing perceived has passed out of the mind of the object. Nevertheless the movements of men & animals are now perfectly understood, their hesitations & rejected or modified ideas & impulses as well as those which eventuate in action. It is evident, now, out of what a complex mental tangle the single clear & decisive act proceeds. In the animals it is sometimes an obscure & sudden suggestion which contradicts all the previous thinking & tendency & often half consciously forces the action. But often also in them an impulse abandoned and forgotten by the mind remains in & dominates the subconscious pranic energy and dominates a subsequent action. The same is true but in a less degree of man. In the insects the mind counts for much less than this pranic energy. Subsequently the basis of the telepathic Trikaldrishti was shown to reside in the perception of the movements of this pranic energy, Matariswan, which governs action, apo Matariswa dadhati. An ant was climbing up the wall in an upward stream of ants; there was no sign of its reversing its progress; but the Trikaldrishti saw that the ant would turn & go down, not upwards. At first it made a movement of uncertainty, then proceeded upward, then suddenly left the stream and went steadily & swiftly downwards. Afterwards the source of the Trikaldrishti was seen, a coming movement of pranic energy, prepared in the sat-Brahman, latent both to the waking consciousness of the ant & my own, but caught by the vijnanamaya drishti. In another instance the same movement of energy was perceived in another ant and followed by an indicative movement, but it was also perceived that this was not the eventual impulse, & as a matter of fact a strong contrary tension intervened & carried the insect upward. In all these cases, the perception of the impulse by prakamya vyapti is not enough; the vijnana distinguishing the nature & fate of the tapas is required to constitute Trikaldrishti. All error now consists in the absence of this distinguishing perception or in the false mental stress which tends to replace its unerring accuracy.
***
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r1913 09 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The chief movement has been the development of the ideality, its increasing hold on the rebellious & self-acting intellectuality in the outer swabhava and the transfer of the mental activity to the ideal plane. Telepathy has increased to a considerable extent and embraces now the thoughts also, but is not always evenly active; in the use of the Trikaldrishti it has become something of a stumbling block, as the rapid perception of the movements of impelling force, intention & impulse impresses the still active intellectual devatas with a false idea of actual result and tend[s] to shut out the event from the perception. Nevertheless the vijnanamay determination of the actual event even in detail begins to be more frequently reflected in the intellectual parts and has some force but, usually, little or no jyotirmaya prakasha. Power varies, but has grown in insistence, success & grip on the akasha. Vani & script are still excessive in statement, but the inert element tends to pass out of them. Lipi is now well-established in activity; but is more usually perfect in chitra & sthapatya than in akasha where the old faults of paleness, insufficient legibility & fragmentary manifestation are still powerful. Incoherence has not yet been removed, but the power to interpret lipi, coherent or incoherent, has grown immensely & is only faulty, as a rule, when the vijnana is clouded by the aprakasha & the intellect once more active. Rupa grows more fertile & is once more rich & perfect or almost perfect in chitra & sthapatya, (one defect is excess of human figures & defect of animal forms & objects), but in akasha it cannot yet compass the union of vivid clearness & stability. The obstruction here is still strong. Samadhi has increased in habitual coherence & continuity; even the lipi in sushupta swapna now tends to be coherent.
The physical siddhi is always resisted & put back in utthapana & saundarya; in ananda & arogya it is progressive with occasional retrocessions. Habituality of kamananda and frequency of the other physical anandas has considerably increased; also to a certain extent their intensity. A serious effort is being made to get rid of the obstinate fragments of eruption, headache, cold & stomach complaint which still recur needlessly in the system. Headache usually occurs only by vyapti from other adharas.
--
Later in the day deeper perceptions of the vijnana were awakened, resulting in some remarkable effects of Trikaldrishti; but these were afterwards confused by the invasion of external intellectual suggestions confusing, by falsity of stress, the ritam & the anritam. Nevertheless the faith in the vijnana perceptions not immediately justified by the physical actualities grows in force and persistence. The power of the aishwarya over immediate results in the body increases; but is still deficient in the rapidity of final results, though more effective than of old.
***
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r1913 09 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
(Yesterday) [i.e. the 14] An attack on the health (assimilation) brought about a suspension of the kamananda & attempt at asiddhi; dominated early in the afternoon. The tejas is now beginning to fulfil itself against the tamas; its predictions being correct or corrected by the vijnanamaya prakasha. Lipi, rupa & samadhi continued steadily to gain in habitual force; but in the latter two the akasha is not yet clarified of the main obstruction. Trikaldrishti is habitually correct even in rough detail & often in exact detail, but with an element of erroneous & perverting stress on the telepathic impressions and considerable gaps and lacunae. Utthapana somewhat weakly recommenced in arms, neck and legs. The struggle, successful on the whole, still continues with the remnants of the old slighter ailments, eruption & cold. The former has no tejas & there is usually the eruption without the irritation. The latter is losing tejas, but is persistent. Roga of the assimilation has still an occasional force as in the morning. In the saundarya the lower range teeth have retained their whiteness, only slightly stained at first with a shadow of yellow, for five days, (formerly one day could hardly be registered,) and the upper are getting clarified to an extent not yet experienced since the reaction began or even before it. There is as yet no sign of reaction. In other directions the reaction holds or allows only a slow and doubtful progress in one or two details. Sahitya steadily continues, but only in short flows of energy.
***
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r1913 09 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The other principal movements were in lipi and samadhi. In lipi the various stages through which the etheric script has wavered backwards & forwards, indistinctness or paleness of script, illegibility, partial legibility, vividness of single words, vividness of short phrases, unspontaneity, partial spontaneity, incoherent richness, illegible vividness, legible vividness, etc have been passed through rapidly in a final movement and lipi is now fixed in the akasha as an abundant phenomenon both in the single word & the short phrase, spontaneous, vivid, legible, simultaneous, authoritative, and is now extending to long phrases. The interpretation of lipi is still occasionally hesitating owing to the uncertainties of the Trikaldrishti, but this hesitation has disappeared from the thought scripts. The full authority of the thought is necessary to the full authority of the lipi. Rupa has developed a final richness, variety, frequency & perfect grouping in all the chitra & sthapatya forms including the vision in transparent substances; it has developed occasional perfection in single crude forms of all kinds & even in ghana, but is vague & indistinct in grouped images, & vivid but momentary in the lifelike developed or dense images. These are old difficulties. Samadhi last night attained again & more powerfully on the whole to richness, variety, grouping, vividness, continued action, shabda; but the continuity has to be swift and is limited to a very few successive movements owing to want of firm hold on the jagrat-swapna & jagrat-sushupta conditions. Only in dream is there long continuity; & dream is now, so far as remembered, usually connected & coherent, with only slight survivals of the old defects. Its images are more vivid & nearer to the forms of samadhi, but are still dream images. As yet they are not dreams of actuality, but scenes from past lives, sukshma experiences etc. The dreaminess has not departed out of them.
All the subjective anandas, especially prema & next to it shuddha have been finally fixed in the system; none of them are yet new in form, experience or intensity, but a tendency to greater generality of intense experience is visible. The perception of ugliness & ungainliness contradictory of beauty which had reemerged & long persisted is now sinking back into the shuddha & chidghana anandas. Kamananda was occasional & ceased to preserve continuity; it now stands that the ananda can no longer be successfully excluded for a single day, but it is not yet continuously permanent because it still visits the body and does not yet hold it as its natural dharma. Arogya improved, but is still struggling against difficulties. Utthapana increases in force slowly & with difficulty. The weakness of the body & its capacity for exhaustion struggle powerfully to keep their hold.
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r1913 09 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti & aishwarya went through a short period of confusion for the one, ineffectiveness for the other, but both have recovered their former activity, Trikaldrishti accurate, often even in perfect detail, but with [deficiency]1 in mahattwa, aishwarya ordinarily effective after resistance. The tejasic powers tend to prevail over the tamasic, but have not yet an assured and perfect victory.
In the afternoon clear images of various kinds in the antardrishta jagrat, but all of the initial crudity of material. In the jagrat single clear images in the akasha come a little more frequently & lifelike images come before the eye, instead of avoiding it, but are not yet stable before the eye. Group images in the akasha are still imperfect in clearness.
--
Trikaldrishti & will-power were again allowed to lapse into the pure intellectuality but this time a greater power to distinguish between the action of the two & consequently between true & false Trikaldrishti was developed out of the confusion. Utthapana was contradicted by a great weariness and weakness. After six days of whiteness the upper teeth began again to become clouded and a slight shade to fall on the lower, especially on those at the right side. Kamananda increased in intensity. The personal lilamaya relation with the Master of the Yoga emerged, still feebly hampered by the old tapomaya & manomaya movements.
MS deficient
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r1913 09 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The day passed largely in a struggle ending in disturbance & reaction, owing to the old insistence of the mental tejas, which had been suffered to act, on overstress & exaggeration and a blind undiscriminating belief; but the disturbance was not acute nor very prolonged nor the reaction very obstinate or far-reaching. The chief loss was the enthusiasm & reach of the faith which returned to its normal belief in final success with an added disposition to accept the truth of a steady & increasingly rapid success in the Yoga, as distinct from the life-work. As usual circumstances apparent & real crowded to justify the element of unfaith, but also there were some that supported the faith. The balance was more even than formerly. Trikaldrishti continues to deal with the old intellectualities which still persist in external suggestion; it is usually correct when the mind is not in haste; the suggestions of the external mind are often precise & correct but are so interspersed, like most of the other movements of knowledge, with overstressed & misapplied truths, that uncertainty still reigns. Power grows in effectiveness. The rupa failed to preserve in the daytime the sudden advance made last evening. Rupas were non-lifelike, crude or dense of the crude tendency &, seldom, developed tendency, limited to a few forms and did not come easily & spontaneously or effect an assured union of clearness & stability. Lipi, on the other hand, after [having] become hesitating & infertile, recovered almost all its previous force and more than its previous frequency of comparative perfection. It is almost always intelligible, not always easily or perfectly legible. The reaction in the teeth grows in force. Saundarya makes no progress and weakness of the body continues. Dasya of the body has been perfected in the secondary stage of tertiary dasya, in which all physical action is done under visible compulsion of Krishna, but of Krishna through Prakriti, not direct. This dasya is extending to the mind & feelings. The progress of the personal relation has been troubled by false and simulative vani. Kamananda has been usually intense, & fairly continuous in intensity or subdued force, but not entirely continuous. Telepathy of thought etc has been much in abeyance in favour of telepathy of impulse & tendency. There is no certain progress in arogya. Sahitya has been for these two days suspended.
Neither the faith nor the energy recovered its tone during the evening and night. Still, progress was made. Something like the full bhava of the personal relation was manifested, and the relation itself is now permanent and secured against successful attack. The simulative vanis attempt to persist, but they cannot prevail, endure or pervert. The bhavas permanently manifest are those of conqueror and master, playmate and guide & instructor. There was also progress in the samadhi, smell & touch manifesting vividly, both combined with sight & action &, in the latter case, with sound; but the attempt to confirm & extend continuity failed. Dream manifested again full ihabhava of form & association, which could not, however, disturb the continuity & intelligibility of the series of incidents portrayed. Both in samadhi & jagrat perfect intelligibility of even fragmentary, confused or ill-decipherable lipi was firmly & suddenly established; undecipherable lipi still offers a difficulty to the thought perception. Telepathy flowered freely, but is not yet perfect in range or precision. Kamananda reached a high intensity, but was suspended, as commonly, during the night. Roga showed some reaction, & the physical siddhi generally is passing through a stage of persistent & concentrated obstruction.
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r1913 09 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today, the disturbance created yesterday continued in its after effects, chiefly in want of faith. Finally, calm and ananda returned and the control of the divine guidance manifested. Kamananda was less intense, Trikaldrishti & aishwarya very broken & the siege of the external intellect persistent and heavy. Samadhi made no progress, rupa only in the arrival of akasha rupa on a background, but lipi recovered & increased its force.
***
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r1913 09 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The siddhi has now firm standing in knowledge, in spite of lapses & lacunae, and the guiding Script can be invested in a definite form. The guiding Script orders & indicates, it does not predict. Its movement must be entirely liberated from the shadow of control by the minds vigilance, suggestive & distrustful, which still subsists in the environmental outlook. The Trikaldrishti has been reconstituted and needs only a greater illumination & decisive[ness] to get rid of the one positive defect that still clogs it from perfection, false distribution of stress by the masquerading of mental will-suggestions in the guise of knowledge-perceptions. That once cured, the range of practical knowledge will automatically increase. The willpower is as yet unable to act without a Prakritic resistance in the physical akasha. This habit of resistance must steadily be overborne and eliminated. It is especially active when continuous & detailed movements are dictated by the willpower to external objects, but this resistance has been overborne before and must now be overborne habitually. Finally, the actuality of the lipi, rupa & samadhi must prevail over the blind and inert, but stubborn refusal of the physical ether. This is the immediate work that yet remains in the third chatusthaya.
In the fourth, it is now evident that what is being prepared by the apparent reaction towards asiddhi of continuity in the kamananda, is the ability of the body to bear the high intensity of maithunananda without emission and its distribution as ananda throughout the body. A stronger force of natural health and a more perfect habit of assimilation is being prepared by the suspension of the imperfect siddhi in arogya. Similar movements account for the long obstruction or renewed obstruction in utthapana & saundarya as in the samadhi and the adesha-siddhi. These movements must be helped by the will to work out more rapidly.
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r1913 09 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The time has come to distinguish always between truth and error, even in the Trikaldrishti. It will not be done perfectly at once, but finally in itself and, for the rest, in its application progressively.
The time has also come to apply finally though not yet invariably, the perfect aishwarya, ishita, vashita of Mahakali in Mahasaraswati. This is not it; that is Mahasaraswati-Maheswari used by Mahakali. That is done. Now it has to be lifted into the ritam.
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r1913 09 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The perfect establishment of invincible udasinata & firmly founded faith yesterday in the bhava of Mahakali assures a free course to the siddhi; in order that it may be rapid the defect in the subjective objectivity of the Bhuvar has to be removed, the attempt to hamper, obstruct, limit or even deny the tejas, tapas & prakasha. The Trikaldrishti is now firm & acts with comparative ease, but not sufficiently swift & spontaneous and it is besieged and limited in its range, perfect only in the completeness of its intellectual apparatus. The habit of confused suggestions between which the vijnana has to distinguish, must be eliminated; the revelation & inspiration replace the vivek as the most frequent & important activities of the vijnana. The aishwarya etc are not yet lifted into the ritam.
These things however will now inevitably fulfil themselves. The barrier to the rupadrishti has also at last been broken & the remaining difficulties in that & in the swapna-samadhi will now follow suit. The concentration of the tapas is now in the physical siddhi and in the physical siddhi it must be on the saundarya especially, for all else is prepared for progress, even the secondary utthapana is now again under way. Only in the saundaryam is Vritra really powerful, & to a certain extent in the adesh-siddhi.
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r1913 11 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti, telepathy, jnana + aishwarya-ishita .. vashita
***
--
Self-perfection of the Trikaldrishti and telepathy; self-perfection of the lipi; development of rupa and samadhi.
***
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r1913 11 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti
The errors still made are due to the old imperfection of the mind seizing on a partial truth. The fear entertained is groundless.
--
Today the telepathy, Trikaldrishti, aishwarya have to be finally reconciled, in type & in dominant action; but the full range & invariability of this typical & dominant action cannot yet manifest, without provoking a strong relapse.
Ahankara-Mukti-Siddhi
--
The ritam in the jnana is now assured. It must spread to telepathy & Trikaldrishti
In the Ananda (bhukti) the pure discomfort of harsh sounds & ugly faces etc is removed; smell, taste, touch are all come into line, taste a little forward & possessing a superior perfection; only pain beyond a certain degree is empty of the ananda, although even sharp pain leaves behind it ananda as its physical result. Strong & persistent touches of hot & cold also create discomfort. This is the defect of the bhukti which prevents the addition of the third line.
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r1913 11 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
A tendency to relapse in the morning; impatience of non-result & slow process attempts again to manifest, in connection with the continued error of Trikaldrishti.
Telepathy
--
The time idea is still obstructed and prevented from regulating itself. Today it has to break through the obstruction. The non-telepathic pure Trikaldrishti has also to become more active.
Jnana
--
The mind need not always take an anticipatory part in the script. It is enough that it should receive and follow. At present the old habit of unintelligent pranic reception & suggestion has once more a dominant play in the outer swabhava. The vijnana in the Trikaldrishti is apt to be quiescent.
Discomfort of sensation suddenly revived in a high degree takes possession of the annakosha, & the progress is for the rest of the day arrested except for a slight movement in telepathy & Trikaldrishti & aishwarya.
A tendency to freer rupadrishti in the evening.
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r1913 11 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
This record is now established in the satyam ritam, as is all script. The same authority must attach to lipi, telepathy, Trikaldrishti. To the jnana it already attaches. First, lipi and telepathy. Both are recognised as satyam; right interpretation must confirm them in ritam.
do
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r1913 11 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
This morning, Trikaldrishti, power, rupa lipi.
This evening the same.
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r1913 11 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The authority of the Trikaldrishti and of the tapas are about to be finally established.
Ananda begun in all the vishayas, really deficient only in the sravana & in some sensations, but this difficulty will be removed this evening. The nirananda will only remain for a while in the swabhava environment.
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r1913 11 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Trikaldrishti is increasing in power and accuracy of circumstance, but still stumbles over the fixing of some of its perceptions and therefore suffers from uncertainty when, as often, the power of illumination is not sufficiently decisive.
Ritam of the aishwarya is preparing to arrange itself on a sounder base. The satyam of the tejas & tapas is now showing itself like the satyam of the prakasha,a satyam not yet arranged; each output of power is shown to have its purpose & effect; but not always or even often the precise purpose & effect intended by the personal mind.
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r1913 11 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
On the whole, the first chatusthaya is finally secure; the second & in the third jnana & prakamyavyapti are firm in spite of waverings & temporary eclipses, to a less extent the Trikaldrishti; similarly the lipi; rupa and samadhi are secure in their beginnings but fitful in their activity. Subjective ananda is perfect, but for occasional half obscurations. The powers are perfect in type, uncertain in application.
No definite advance during the day
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r1913 11 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti once more confused in ritam and full of falsely-applied prakamic suggestions. Opposition to the third chatusthaya strong & massive, possessing the akasha & successful usually wherever it applies itself. Ananda & samata attacked though not overborne. Faith in Yogasiddhi and in a relative rapidity reemerges always but is troubled with a strong uncertainty about the Adesha-siddhi
The truth of the prakamya has been signally proved, but the truth of the pure Trikaldrishti remains yet to be perfectly proved.
The struggle over the Trikaldrishti continues; the success of the pure Trikaldrishti is now much more common, but still marred by the false suggestions of hostile agencies. Sahitya is for the time entirely discontinued. Rupa has fallen back into its crude conditions, only two or three habitual forms appearing with any perfection. Lifelike images have once more failed to establish themselves.
The whole of the past asiddhi is being now thrown violently on the system, but cannot keep its footing there or even establish a footing. The samata has at last been touched owing to a false use of rajasic tejas, but the touch could not produce its after effects in the system. All this is really occurring in the swabhava environment. Nov 20 to 23 may be taken as an adverse period of which this is the crowning movement. Although the resistance to the third chatusthaya will continue for a time, it will collapse and give place to a more rapid siddhi.
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r1913 11 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the evening strong akasharupa of all types, but in one rupa (cards), the lifelike forms instantaneous & unstable. Strong aishwarya. Exact Trikaldrishti more frequent than formerly and error less extensive.
This and the following entries were written in the notebook last used on 20/21 September. The entries of 22-30 September were written in a different notebook. They appear to have been forgotten, or else were not counted as "Record".Ed.
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r1913 11 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The news in the papers today seems to indicate, if entirely true, the samula vinasha of the Europeanised revolutionary movement in India. If that is a true indication, it is a step in the right direction; but appearances are so deceitful that future events must be watched before the indication can be trusted. The old confidence in the selective Trikaldrishti as opposed to the Trikaldrishti of tendencies & possibilities has been too much undermined for me to accept any longer even the most obvious suggestions, especially where the mind interprets events in the sense of my own desires.
Trikaldrishti, it is evident, is still only fitfully correct in its selective & determinative activity, but increasingly perfect in the pure perceptive. This however acts within a very small range.
Rupa (Akasharupa & chitra) is now growing stronger. Clear human figures in the akasha are becoming frequent. Communication of Yoga by vyapti to those practising in the immediate vicinity is also becoming stronger.
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r1913 11 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
An extension of the jnanam Brahma has brought into play a rich action of the telepathic Trikaldrishti. Hitherto what was seen were the immediate forces of possibility & actuality in operation outside the living objects which act, pranad ejad, proceeding from elemental or other powers who people the universe; inside the living object were seen the mental states, feelings, impulses, tendencies, thoughts, nervous & physical states, proper to the conscious waking mind; now a fresh element enters with the clear perception of the dominant idea in the superconscious dream-mind (manomaya purusha), which dictates usually the ultimate action. Beyond this is the non-telepathic Trikaldrishti which can alone perceive what is the unalterable eventuality actually destined. This perception is contained in the sleep mind of the manomaya purusha, where all beings know the past, present & future. The rest is a matter of range, arrangement & proper action of the knowledge. The perception is now goagram aswapeshasam.
Utthapana of the neck, raised position, maintained for a quarter of an hour; not yet at ease; laghima & mahima partially manifest, anima defective.
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r1913 11 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
General ritam of the knowledge, including Trikaldrishti, grows rapidly, general ritam of the power is only preparing. Interpretation of the lipi is moving to the state of general ritam.
Kamananda, again manifest chiefly or wholly in the states of rest of the body, sitting or lying, now again tends towards manifestation in the postures of exertion, standing or walking.
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r1913 12 01a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The whole day has been devoted to a struggle, attended by revived asiddhi & relapse into all the circumstances of mentality, to establish the organisation of the ritam in Trikaldrishti, telepathy etc on the basis of entire Brahmabodha including especially the jnanam Brahma. The one positive result is the intensity of the Brahma bodha. Subjective ananda has ceased in the prema, except occasionally; the chidghana is assailed by obstructions which prevent the secure possession of its bhoga, & even in some habitual features of the ideal rasagrahana and priti.
Utthapana of the right arm for half an hour without difficulty in the horizontal position, and after an interval of three minutes for another half hour against an increasing pressure of an-anima. Advantage was taken of the muscular stress to confirm the ananda (rasa, priti & bhoga) of strong & insistent muscular pain.
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r1913 12 01b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Much was expected of yesterdays movement, but it has been followed up by a struggle, not a victory. The intensifying of the Brahmabuddhi is the one positive gain, & to this may be added the firm extension of the brihat in the jnana with the mixed satya & anrita of Trikaldrishti & telepathy. The difficulty is in the insufficient streng thening of the decisive viveka & the insufficient finality of the transfer of the intellectual movements to the vijnanabuddhi. The lipi announcing the finality of the transfer referred only to the completion of the process, not to the security of the results attained. The attack has destroyed the conditions of the vijnana manifestation and they have to be reconstituted in the active consciousness. There is as yet no finality of settled truth or settled effectiveness.
This is one side of the truth; the other is that the transfer has been finally secured, since it is only in appearance that the ideality has been disintegrated in the active consciousness. The disintegration is real to the intellectual judgment, not to the viveka.
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r1913 12 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
It is now clear that the brihat satyam of telepathy & telepathic Trikaldrishti is perfect in all but thought & even, though more obstructed, in the thought. It is clear also that the positive Trikaldrishti which decides & arranges or is itself naturally the ritam is on the point of perfection, but prevented from consistently manifesting. The satya tejas & satya tapas have first to be perfectly manifested.
Now the satyam, brihat & an imperfect ritam of the tapas in aishwarya, ishita [&] vashita, have been manifested in a series of movements. This siddhi also is liable to interruption and obscuration, but for the future it stands & will always emerge from the obscuration & overcome the interruption. The confirmation of these powers in the Yoga, the life, the body is awaited.
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r1913 12 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti of telepathy has once more manifested; it has two movements, one purely receptive, in which the movements past, present & future of an object reach the mind, but there is no active knowledge or discrimination of their actuality & relations till after the event, and a second both receptive & discriminative in which the future eventuality is correctly known before the event. In both cases but especially the first any tapasic stress on the intention, tendency, thought or impulse of the object as indicative of the eventual movement, leads to error; the same is true, if there is any attempt to infer intellectually the result from past or present data. Self-active non-telepathic Trikaldrishti is at present more of the skylight than of the direct variety. This is not, however, always the case.
The just telepathy of thought which has hitherto been very poor in range and uncertain, is now in frequent play, eg in watching cardplay to know the idea in the mind of the player, but it has not yet its full exactness, only a general truth. It is showing itself from the beginning to be more reliable than the words & signs of the thinker, from which often false inferences are drawn. Right interpretation of lipi and rupa are also prevailing over the intellectual, imaginative and speculative interpretations.
--
In the afternoon & evening the vijnana was again successfully clouded. It is noticeable that the Trikaldrishti of exact time is growing in frequency, eg the return of B. [Bijoy] the other day at 7.55, the return of N [Nolini] & Br. [Biren] today by 7.
***
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r1913 12 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
During the evening & night there was a cessation of the siddhi; the vijnana, the Mahakali tapas etc were kept in abeyance, the kamananda suspended. Only samata & the fullness of the first chatusthaya, especially of anandamaya nati remained. The intellect attempted to be active in Trikaldrishti, but was almost invariably [convicted]1 oferror, false stress, false understanding. Rheum tried to materialise.
MS committed
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r1913 12 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The result of the last three days movement has been to transfer all the movements of mind normally to the ideality, to establish the truth (satyam) of all telepathies & arrange for the ritam, to increase the strength of the telepathic Trikaldrishti & justify all movements of tejas & tapas as satyam, but not as ritam. The ritam is especially uncertain in essential Trikaldrishti & this uncertainty leads to frequent relapse and an occasional & fragmentary play of the intellect. Power is greatly increased & always produces some kind of effect, even often the exact effect, but owing to the surviving strength of the resistance fails often of its specific purpose, is insufficient in finality and, even producing specific & final effects, does it with effort, waverings in the object, variations from the settled arrangement. This is the case even in the field of experiment & in the karma of life these defects are much more pronounced; there also the Trikaldrishti is still rudimentary. As a result sraddha in the karmasiddhi has failed to establish itself. There is faith in the rapidity of the vijnanasiddhi, especially now that the rupa & samadhi grow with an increasing pressure on the objective akash & the physical system; faith in the physical siddhi, but not a settled faith in its rapidity; no faith, except the ideal sraddha, in the most important part of the karmasiddhi on which all the rest depends.
Utthapana of the neck raised & medial position, with support for the back, one hour; the last half way with pressure of ananima on the muscles of the neck. Utthapana of the left leg, horizontal, side position, fifteen minutes, with stress of ananima on the sinew kept out by the Will.
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r1913 12 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Another struggle to reinforce the combination of the first two chatusthayas, of passivity and tapas. The third chatusthaya began to reemerge from the successful siege of the manas tattwa. Samadhi was especially powerful, combining the more important drishtis, rupa, shabda, sparsha, karma, especially in groups of human beings speaking & acting & brief but perfect continuity of action was manifested. All the other elements of vijnana recommenced, but against a siege & in a cloud of mental perceptions. Exact Trikaldrishti even manifested, but pursued by doubt & speculation & a disturbance of the view of right arrangement. Nevertheless one of the most powerful attacks of asiddhi has been overcome & defeated & finality definitely arrived at in the first chatusthaya.
***
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r1913 12 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The forward movement of Trikaldrishti, yesterday & this morning, received its seal of final and speedy inevitability; the positive defects that remain are occasional overstress on a telepathic perception marring the satyam and imperfect light of detail and arrangement limiting the ritam. Nevertheless even in the unillumined secondh and perceptions of mind the ritam is at last prevailing and the satyam is now dominant.
*Lipi.1 Effective fertility of the lipi; delight: utility of the lipi to the Trikaldrishti.
In the drishtis full drishti of gandha is now accomplished, although still infrequent. Sparsha-drishti is strong, but not usually sufficiently materialised except in minor touches, eg touch of sukshma winds, insects, etc. Since writing the above gandha has founded its frequency; at first taking advantage of slight unnoticeable or distant physical gandha it has emphasised for the indriya to a violent intensity their psychical counterparts and taking advantage of the memory in the indriya it has established in it the capacity of receiving sukshmagandha without the aid of a physical suggestion. Finally, it has established the pure sukshma gandha in intensity & frequency.
--
This has already (immediately after the lipi) been exemplified by certain movements of the aishwarya in which illumination of telepathy & Trikaldrishti were perfectly combined with effective, though not immediately effective force of the will; both are still deficient in arrangement of ritam, but both work freely in particular effect. The resistance to the aishwarya, though still offered and often with obstinacy, is much weaker & less effective than formerly.
Rasadrishti is remanifesting combined usually with sparsha of the object, but as yet it is usually indistinct and insufficiently materialised. Shabda is also once more manifest, clear only in a few elementary sounds, strong but vague & remote in others, such as music, human voices etc. Neither has yet advanced beyond the stage arrived at long ago when these experiences were discontinued.
--
The siddhi descended again to the intellectuality to mould the mental pratistha more entirely to the passive reception of the vijnanamaya movements. In these descents jnana tends to keep its force & accuracy, receptive telepathy persists and sraddha in the yogasiddhi along with a provisional faith in the karma, recently imposed on the intellect. But Trikaldrishti proper is much interrupted, & faith in the rapidity of the siddhi tends to be diminished, impaired or to disappear. Power increases without attaining at any time to definite mastery. Akasharupa cannot advance, being overmastered by the obstruction. Lipi grows in effective fertility, utility & just interpretation and is more often legible & vivid than before, but has not made the full material conquest of the Akasha. Samadhi keeps its gains, but fluctuates in its unestablished features.
The asterisk is Sri Aurobindo's; its significance is not known.Ed.
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r1913 12 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
As the result of the recent struggle correct Trikaldrishti is beginning to manifest in the intellectual response to the veiled vijnana.
Samadhi preserves its characteristics, but does not yet advance to a higher perfection. The satya of presentation is returning to the manasa swapna, but it still tends to reproduce more or less present personality & sanskara; occasionally however it is quite pure except for a feeble hardly noticeable touch of perversion. Today in the jagrat antardrishta the transfer of intellectual movements to the ideality has definitely begun.
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r1913 12 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the morning the full siddhi reasserted itself. There is a preparation, as was predicted yesterday in the lipi, for the transfer of the knowledge to a higher ideality by enforcing more perfectly on the mortal & finite mind the brihat & compelling it to see the truth behind all suggestions even those apparently the most false. Constantly the mind is illumined in all its perceptions except those of the Trikaldrishti, where it is only sure that all its perceptions represent actual truth of fact conveyed by prakamya vyapti, but cannot perceive consistently decisive event or true order. It is now being shown, more convincingly than before, that all false arrangements are true arrangements elsewhere, in other space or time or both, but here effective as only true type of a potential or actual possibility working as one of the forces of conscious knowledge in the world which determine partially the actual event in its preparation, its intermediate effectuation or its decisive finality. But the mind still revolts against even the actual possibility being enforced on it as or even instead of the actuality. This demand still strives to disturb the ananda of struggle & defeat & victory proper to the Mahakali tapas and temperament.
The tapas-siddhi, clouded and interrupted yesterday, again manifests in a series of aishwaryaprayogas (with vashita) in which there was no instance of failure, but always some element of resistance. There are three forms of resistance; 1, the will is exactly fulfilled in all its successive dictates, but there is an involved & concealed resistance not betrayed by any action or movement but obvious to the prakamya-vyapti which would or might have manifested itself if the action of the will had been farther pursued; 2, the will is fulfilled with a slight delay or a slight deflection of detail or both; 3, the will is fulfilled with a longer delay or a greater deflection of details or both, or with constant alternations of failure & success leading to an ultimate victory. If the will were jatavedas, attended with a constant & perfect knowledge or identical with knowledge in the divine identity of Chit-Tapas, these difficulties would not occur; but, before that consummation can be allowed, will force in mind has to be educated to the necessary force & firmness. First, eventual failure in the particular event has to be eliminated then failure in process, then limitation of success to the particular event & its extension to series of events constituting finally one grand result.
The tapas siddhi shows signs of entering on a new stage. From the movements of this stage it is evident that there are four forms of arrangement of Chit-Tapas which enter into the eventuality of things; first; arrangement of potential possibilities and their event, proper to the imagination, which may be eventually fulfilled but usually are not, except in quite another space or time or under quite other circumstances; 2, arrangement of actual possibilities and their reasonable event, proper to the judgment & reasoning intelligence, which often are fulfilled, but quite as often frustrated by forces behind the scene or impossible to be properly estimated by logic & mental reason; 3, arrangement of actualities on the basis of actual forces in operation seen or unseen, perceptible by mind or inferable, proper to the telepathic & intuitional mind, vijnanabuddhi, which are usually fulfilled & always more or less, but need not be, or, if fulfilled, need not continue to be fulfilled; 4, arrangement of absolute actuality, proper to the pure vijnana, which is invariably fulfilled, being equivalent to the intentions of Fate and Providence. A great obstacle to the development of Power has been the desistence from its use when an event seemed fixed either in a favourable or hostile sense on the strength of the telepathic dristi or even of the reasoning perceptions. The latter difficulty is beginning to disappear with the transference of knowledge to the vijnanabuddhi, & the disappearance of the reasoning intellect, but the former persists & is likely to persist until the knowledge has been transferred from the intuitional mind to the pure vijnana. This is being done with jnana; it has yet to be done with Trikaldrishti.
Lipi satyatejas is being fulfilled. All the powers are gaining in strength; aishwarya with vashita, not invariably successful in event, yet succeeds now far oftener than it fails, at any rate in the sadhan-kshetra; ishita is less powerful, but exercises a visible pressure & often fulfils itself; aishwarya with ishita stands between the two in effectiveness; both aishwarya & [vashita]1 have also a field of exercise involved in ishita. But ill-ordered as is still the action of the Power, it is now recognised as satyatejas, always either producing some kind of effect or motion, if not the exact effect intended, and, if not at the time, in the object, under the circumstances intended, then at another time or place, or in another object or under other circumstances. There is delay, there is deflection, there is even final frustration, but never entire inutility. The ritam yet remains to be brought into this disordered mass of satyam.
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r1913 12 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The remnants of anritam are now being persistently attacked & dominated in the telepathy & telepathic Trikaldrishti; often even the unillumined mental movements constitute perfect ritam not only in telepathy but in Trikaldrishti & when they are not so, they are always a full satyam with an imperfect ritam, an arrangement struggling to be right & attaining a half rightness, not as before entirely confused. Power grows, the sraddha of perfect power is taking possession of the mentality and preparing the eventual ritam of the tapas. The object can now be forced very often to the action it never intended contrary to its actual intention and endeavour, but this in living beings is effected through the mind & temperament by introducing a minor, weaker or side impulse which triumphs over the major, main or dominant impulses. Hence, usually, a long resistance occurs before the action is effected and often the object succeeds in getting away from the field of the vashikarana.
The Personality of the Ishwara & His relation with the Jiva are becoming more & more determined and frequent in action. Today there was a descent into the adhar of the Aniruddha-Balarama balakabhava, powerful in temperament & using life & action as a boys game,the seat being not as formerly the mind & buddhi, but the intuitional mind and the temperament.
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r1913 12 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Telepathic drishti aided by the intuition arranged a kind of Trikaldrishti perfect in all but exact detail of perspective. A more settled ideality, intolerant of intellectual tapas and manasic stress, now holds all the forms and instruments of knowledge and is extending itself to the Tapas. The mind in ketu is still active, but only for more perfect training in passive receptivity of the vijnana; this manasa ketu is almost entirely void of intellectuality, at most there is sometimes a vague involved reasoning in the perception or, more often, a fantasy of stress upon remote or frail possibilities not properly connected with the actualities of the life or its proper mass of creative effort & forecast. The transformation of this manasic perception is now one of the main movements of the siddhi.
Kamananda is again recovering its force; tivrananda, for some time a little discouraged, is regularising its action and local arrangement; the rest are still irregular in their manifestation. Subjective ananda is being exposed to a revival of discomfort in its parts of physical nerve-organism, mainly in the sravana, in order that ananda even in the most effective forms of physical discomfort may be more firmly stamped on the nervous system, first psychically, then physically. The doubt about the sukshma character of the gandhadrishti,the idea, that is to say, that the abnormal perception of objective scents was being mistaken for sukshmadrishti,revived, but has once more been removed by still more unmistakable examples. The physical prakamya exists & will grow, but accounts for only a small part of the phenomena. Eg the smell of food at midnight, in a shut room, under the bed-clothes cannot be physical gandhadrishti.
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Telepathy is now entirely justified to the intellectual sraddha; it is seen now that every telepathic suggestion is true, all are being except for slight perversions correctly placed and only in their exaggeration by tapas into Trikaldrishti is there any serious error or distortion. So also the wisdom & kalyanechcha of the Master of the Yoga are justified in every detail of priya apriya, mangala amangala, the exact use & intention even being now generally evident either vaguely or precisely to the mental perception aided by the ideality. The absolute power over the Yoga is also evident, but the absolute power over the world is still a matter of ideal faith &, to the mind, of inferential faith, not of intellectual pratyaksha. So also the personal Love (prema & not kama) is not entirely justified to the perceptive manas & the prana, although justified to the heart.
In the evening a shroud was drawn over the siddhi which seemed in great parts of it to become inactive or ineffective. At the same time it was evident that a process of purification of the old ideas & sanskaras formed in the course of the sadhan & no longer suited to the actual state or future course of the siddhi was in process.
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r1913 12 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the afternoon there was a strong effort to reidealise the whole consciousness as well as the activity which succeeded with the thought but only partially with the Trikaldrishti. In the evening there was, after a short struggle in which the Trikaldrishti was almost unerring but the tapas only partially & defensively effective, an unprecedented sequent faultlessness of the effective will and, with one or two slight deflections, of the perceptive knowledge, but all this was in the manasa ketu and not in the daivya. So far it was a success for the manasa element which seeks to use the vijnana for its own development while refusing to the vijnana the possession & enjoyment of the system. The results however failed to give satisfaction to the Jiva or to the system which now demands vijnana and rejects the manasa perceptions whether true or false. This virati is the security that the attempt of the lower to use & dominate the higher cannot eventually succeed.
In the night for the first time there was entire success of the stability of rupa in the swapna samadhi, one scene, a street & the exterior of a house & its environment, lasting in spite of attempts of the asiddhi for many seconds before first one or two details became inconstant and then a swift shifting series of similar scenes was substituted for the one stable scene. Like the vision of the city on the hill some days ago, this was an unique instance & a success only in type, but it is an assurance of success in the near future.
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The principal work of the [year] 1913 has been the reduction of asiddhi to a survival in the external environmental swabhava, the purification of that swabhava from the contradictions of the first & second chatusthayas, the sure foundation of the siddhi in the third, fourth & sixth & its preparation in the fifth. The finality of the first chatusthaya is perfect in itself, though not yet entirely absolute, touches still surviving as an occasional insistence from the outer nature. Fierce trouble & distress is obsolete, distress itself & even impatience only an occasional & momentary memorial return, but temporary discouragement & distrust with a tendency to indifference & weariness are still able to make a superficial impression. This insecurity of the sraddha & tejas & their incomplete hold in regard to the karmasiddhi & the necessary rapidity of Yogasiddhi prevents a complete & forcible finality of the shakti, retains the excess of the Mahasaraswati-Maheswari combination in the Mahakali Mahasaraswati temperament and hampers the expression & activity of the Mahakali tapas. The third chatusthaya is founded in all its parts, but insecure in the jnana, unfinished in the Trikaldrishti, wide & secure but still uncertain & variable in vyaptiprakamya, both imperfect & uncertain in the parts of Tapas and ill-developed in samadhi; nevertheless it is now powerfully & inevitably progressive. The fourth chatusthaya is somewhat advanced but insecure in physical ananda, growing persistently in arogya but obstinately haunted by the old mechanical recurrence of fragmentary defects, growing in secondary utthapana, merely initial & without force of progression in saundarya. The fifth is still in a state of preparation, seed-sowing & crude initial consistencies. The sixth is well advanced, but unable to hold its own without smarana except in the sarvam Brahma. The seventh is well advanced except in certain parts of the siddhi, especially in ritam.
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r1914 01 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The pure vijnanamaya Trikaldrishti is once more disengaging itself from the telepathic basis over which it has to stand. Revelation & inspiration (drishti sruti) now take a leading part in the vijnana and intuition & viveka (smriti) are subordinate & secondary to them. The struggle is now definitely proceeding between the new tapas & the old prakriti for the expulsion of those elements which insist on the old slow & meticulous progress & prevent great results & rapid effectivity.
The vijnana gained throughout the day and finally reestablished the decisive general Trikaldrishti which selects discriminatively the right event out of several telepathic perceptions of the actual forces at work, their varying strengths and possible eventualities. At the same time the aishwarya & vashita recovered and, especially the former, increased their dominance over the objects of the Bhumaya Akasha. Hitherto aishwarya has usually had to take the help of vashita; this dependence is now disappearing. Ishita is still slow & uncertain in its results.
The freedom of crude akasharupa greatly increased, & the tendency to take the use of the pranic pressure on the akasha in determining them has now taken a secondary place. More & more it is the pure mind that determines successfully results in the objective existence. For the rest this is the lipi that has already been given, Subject control & perfect objects.
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r1914 01 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Above the discriminative (vivekamaya) & intuitional Trikaldrishti the revelatory Trikaldrishti is remanifesting itself. The manasic perceptions are now being used in their very confusion for the assertion of the liberty of this revelatory knowledge and its disregard of the false limitations of present and outward appearances. The same liberty is being asserted also for the Will and its instruments. The ananda of temporary defeat & the perception of Gods purpose in it is now being finally imposed on the rebellious pranic element in the outer swabhava. This perception precludes the conception of ultimate defeat for the Jiva,there can be no ultimate defeat except where Gods will & mans are at variance. The utility of the recent relapse & crisis now appears; the transfer of the intellectuality to the ideality had been burdened by the continued activity of manasa ketu and the supporting idea of the anandamaya pranic manas that the fulfilment of this infallible manasic activity using the vijnana as a referee was a main part of the siddhi. The main chaitanya had to come back into the manas in order to convince them, first, that the mind cannot be infallible except as a mere echo of the manifest or veiled vijnana and, secondly, that this fulfilment of an echo could not be the main intention of the Yoga.
The aishwarya-vashita which triumphs over the fixed intention of the object is now manifesting clearly & powerfully.
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r1914 01 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The vijnanabuddhi is now acting with full brihat of satyam and the incipient brihat of ritam taking up all the obscure or half illumined movements of the manasaketu & putting them in their place even in the Trikaladrishti; this movement covers the perception & vangmaya thought and the script. The vani is now anandamaya, but like the pure vijnana it works either in the manasaketu or in the vijnanabuddhi after traversing to the consciousness the Sat, Tapas & ananda of the manas tattwa. This movement often wakes a transient pain of dissatisfaction in the mortal mind of the outer swabhava, but that habitual reaction is being removed.
The higher anandamaya vani has once more manifested, deploying and overpowering the old sanskaras which hampered its fullness and possession, personality and delight. It is not yet settled in possession of the whole vani.
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r1914 01 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Full light and ananda are being steadily combined, but their arrangement is hampered by the imperfect finality of the decisive or higher Trikaldrishti which is largely held in abeyance. Meanwhile the sraddha in Yogasiddhi & in the guidance & kalyana of the Master of the Yoga has been firmly generalised, and the recurrence of touches of distress & disheartenment are becoming more & more fragile & momentary. Faith in rapidity & adeshasiddhi is still withheld from the manasaketu which only admits them by an indirect & wavering deduction. For this reason the tapas is unable to maintain ugrata & swiftness.
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r1914 01 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The attack on the health is steadily weakening and vijnana reasserting its activity, not yet the pure vijnana, but the vijnana-buddhi, even in Trikaldrishti. It takes, assumes to itself, explains and often distinguishes in eventuality the perceptions of the manasaketu, which, as a consequence, is now working more passively & with less selfwill and obstinacy. Distress continues to fade steadily out of the conscious experience even in the outer nature; distrust & discouragement still recur.
Subsequently, the higher tapas of the mind, first sakama, then indifferent, then anandamaya emerged again after long struggle, failure & eclipse. It is now the tapas of Sacchidan[an]da in the mind, although it still awakens usually the tapas of the mortal mind as its accompaniment or medium of manifestation or partially effective agent. To get rid of the agent it is necessary first to perfect it as a medium and passive channel of communication for the daivya tapas working on the world. It must for that purpose become entirely sanmaya (shanta) & anandamaya without losing its chinmaya & tapomaya activity.
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r1914 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The siddhi of the last few days has been directed mainly towards the removal in the natural mind of the obstacles to the right activity of the vijnana especially in Trikaldrishti & the preparation of the general effective vijnanamaya tapas. The vijnanamaya action in the buddhi is now generalised, tending always, except for short intervals of relapse, to take the place of manasic perception, and by its very activity diminishing steadily, though it has not yet removed, the persistent recurrence of the manasic false response and distortion of vijnanamaya messages. In the light of this self-perfecting jnana all the past vicissitudes of the sadhana are seen in their right light, their reasons, necessity, utility, essential cause & teleological purpose; for better impression on the natural mind, they recur in slight & fleeting instances, repeat their old action[,] are understood and dissolve themselves. This process, perfected in the jnana, is being applied more & more powerfully & steadily to Veda, sahitya, Trikaldrishti, telepathy. The mechanism of the tapas, its defects, causes, working & the teleological purpose of the defects arising from their essential causes, is also being exposed, the first effect being to remove the last remaining obstacles to faultless subjective persistence in the tapas even when it fails & is or seems hopeless of its purpose (the objective persistence is limited by physical fatigue or incapacity), and, secondly, to the ugrata of the tapas. It was formerly the minds habit to take failure as a sign of Gods adverse will & cease from effort, & as ugra tapas usually failed of its immediate purpose, unless very persistent & furious, it was thought ugra tapas was forbidden. The failure, however, was due to the immixture of effort & desire & anishata generally & the mental nature of the tapas and these again to the necessities, essential & teleological, of the process of the transition from the mental to the ideal being. The second chatusthaya is, therefore, nearing full completion, the third preparing it; the first now only suffers momentarily in samata by passing depressions & in ananda by general limitation of the second; the third is delayed by insufficiency of tapas in the second, the second held back in sraddha & tapas by insufficient light & effectuality in the third. These two chatusthayas must therefore for a little time longer move forward together helping each others fullness until the still watching intellect in the outer nature is sufficiently assured of its ground to allow fullness of tapas & sraddha. Samadhi has not moved forward except in the fullness & comparative frequency of the spontaneous sukshma ghrana & the increasing tendency of the other sukshma indriyas. The rupa drishti still struggles with the opposition in the material akasha to its combined perfection & stability; both perfection & stability have been carried separately in the jagrat to a high efficiency, but they cannot yet combine their forces. There are occasional images in which they meet, eg the reel of cotton thread, (1 degree), the card of d[itt]o (3 degree), the playing card in the ghana & developed forms (2 degree of stability); but this combined siddhi cannot yet generalise itself or even establish either frequency in the habitual forms or an initial freedom & variety of the higher forms. It is only in the crude forms that there is an initial freedom & variety accompanied with some stability. The physical siddhi has been for some time badly afflicted & depressed; the signs of progress are more subliminal than supraliminal. Karmasiddhi progresses rapidly in sahitya where the body alone is now a real obstacle, but is obstructed or attacked in dharma & kriti; especially in the latter there is violent negation & menace of destruction, eg, in the therapeutic pressure on N. [Nolini] etc.
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r1914 03 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Telepathic Trikaldrishti & Ishita etc
1) Yesterday ishita & Trikaldrishti of result of other than ordinary food, confirmed an hour or so afterwards by arrival of Ulysses who dined here & arrangements were made suddenly all without suggestion or interference on my part.
2) Successive movements of birds & ants etc can now often be determined for some minutes together with less resistance than formerly & fewer deviations, but in the end the object escapes from control, often however with an after effect inducing the sudden fulfilment of unfulfilled aishwaryas when the actual pressure was withdrawn.
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Trikaldrishti.
Today, for the most part, unluminous but untelepathic & sound in general substance, occurring by force in a cloud of intellectual error suggested from outside, doubted & questioned by external intellect and seized & distorted as to exact time & place by the same deflecting agent. Attack of intellect of unusual obstinacy & intensity, due to its remnants being disowned & refused credit. This movement was heralded & predicted by the lipi Alienate the intellectual helpers this morning.
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r1914 03 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Telepathic Trikaldrishti
2 typical instances
1) A crow seated on iron support of balcony; pranic impulse seen to be flight downward in a given direction, resisted by tamasic hesitation of mind and body. Trikaldrishti that in spite of all delay & resistance the contemplated movement would be executed. Doubt due to perception of adverse influences & tendencies, movement of bird away from line, arrival of finch tending to alter thought & standing partly in the line marked; still persistent affirmation. Ultimately the movement foreseen effected. Subsequent movements of both birds correctly seen but with errors of exact line of flight; general directions & turns correctly pre-indicated. This, however, is now very common. It is exactitude & freedom from error due to false stress & overdefinition of subordinate or understatement of definitive force, intention or tendency that have to be secured.
2) A shabby boy in a splendid & richly varnished Victoria push-push. Doubt whether he was not coachmans boy put up in carriage. Intuition, son of well-to-do Indian Christian (latter detail inferential from dressshort trousers& not intuitional) & carriage newly varnished; shabbiness due to carelessness in these matters. Revelatory intuition, child belonging to Indian Christian in the house just behind this, Venumani. Sceptical intellect challenged intuition. Went to verify. The carriage stopped opposite Vs house & the boy went in leaving the coachman to follow.
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4) Tuesday (no precise indication, except of some progress in the siddhi,the allusion is probably to the Trikaldrishti).
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r1914 03 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
3) Sunday .. settled The allusion seems to be to the arrangement of the Trikaldrishti
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r1914 03 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Lipi Tuesday, (14 March) is to some extent justified, as today the ritam in the jnana seems to be firmly founded in the vijnana-buddhi by a[n] affirmative and discriminative action of the higher vijnana on the fallible mind. An attempt is being made to extend this advance to the Trikaldrishti which is not yet entirely successful, as the overstress of the telepathic drishti continues in the environmental nature & prevents accuracy at the centre. Nevertheless the ritam is becoming remarkably powerful, even though unequal & false in its mental incidence in the Trikaldrishti.
Veda is now taking a clear form & the objections to it breaking down; the definite interpretation has begun.
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r1914 03 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti
All that has been effected on Tuesday is to complete the illuminated perception of the forces at play behind events & their intentions & movements & to a certain extent of the motions in the object itself; but this latter, though correct, is not always illumined. The Trikaldrishti of eventual actuality is still obscured & successfully deflected or veiled by false suggestions except in the better moments of the sadhana. Today vijnana obscured.
The illuminated action in Veda continues but is usually associated with the written vak; the perceptional thought is still disputed by the intellect. In other words, the Sruti is effected, both in writing & thought, but the Drishti is yet inefficient.
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r1914 03 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Vijnana is now revived. It is applying itself to the Trikaldrishti, & is always roughly right, but not always or at all finely in detail & for that reason is confused about the eventual eventuality. Aishwarya & ishita are now more powerful, although still resisted by a less intrinsically powerful opposition, less powerful even when, by a greater exertion, it produces the same result of failure. There are also striking results of immediate effectuality by vashita & effective vyapti in awaking Yogic realisations & psychological changes in those around me. In the aishwarya, the servant bhava, having no separate personal interest in the result but only the Masters interest, is now becoming finally powerful. Ananda of the kama is now extending itself at a greater pitch of intensity than formerly, but still stands in necessity of smarana. Tivra is common; the other physical anandas (ahaituka) rare.
Vashita & Aiswarya
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r1914 03 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
It is now evident by continual experience that the telepathic Trikaldrishtis which fail, are perceptions of real tendencies or intentions or outside acting forces which either modify or tend to modify immediate action & always remain as latent forces in Prakriti & the individual which may determine future event or action in that or in other vessels of the Shakti which come within the zone of Nature affected. The determinative stress in the knowledge is still erratic & the final action of the true vijnana in Trikaldrishti is still withheld at ordinary times.
The pure ahaituka kamananda at any point of the body has begun an occasional action, usually associated with other forms of bhoga.
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4) Distinguish disciples. Authority. (ie Authority of the Trikaldrishti)
5) Set fire to Bol. Aishwarya. (Chitra-lipi).
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r1914 03 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Certainty in the Trikaldrishti has at last begun to be frequent though far from invariable in the active perception as well as in the passive reception. Tapas as was predicted yesterday in the script has begun to assert itself with a greater & more habitual power both in ishita & aishwarya. At the same time sraddha is becoming firmer, more obstinate against disappointment &, though this is less prominent as yet, more anandamaya & savesha (enthusiastic). But, as yet, it is imperfectly applied to the kriti & physical siddhi in spite of better & sometimes positive & striking successes, eg Caillaux resignation, etc.
Rupa now evolves obscure figures of all kinds, fourfooted animals included, on the background & in the akasha & a few more clear, though none perfect. Samadhi is attempting to expel the incoherence of tamasic nidra. Pictures are now very common, especially old Indian pictures in crowded groups & very brilliant colours, but also others without colours.
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r1914 03 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Certainty in the Trikaldrishti is more powerful than yesterday, but still needs concentration (samadhi, samahitabhava) of the tapas to be assured of itself, as otherwise either the perception of conflicting possibilities tends to destroy certainty or overstress misplaces & defeats it.
Utthapana of the neck maintained for 45 minutes without any serious stress, but with an increasing strain of heaviness in the last 20 or 25 minutes; of the right leg, medial position for 15 minutes,heaviness only, no muscular pain. Utthapana of left leg later in the day for 20 minutes.
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In the evening for a few minutes the formal material of the Trikaldrishti achieved a condensed [form] for a short time. eg.
1) Varsity. Stage (Chitralipi in the clouds).
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r1914 03 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti still continues to generalise itself without being able to expel error. Samadhi is now being utilised, but does not yet improve in its material. All the materials of Trikaldrishti are in fact being utilised for all three times without any of them yet being entirely perfect. Tapas varies in effectiveness.
See "The Evolutionary Scale", pages 1328-30, for a detailed description and interpretation of the images that follow.Ed.
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r1914 03 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Hitherto the position of the Tapas has been that when strongly exerted, it has come to produce an effect against resistance, sometimes the full effect, sometimes a partial effect, sometimes a modified or temporary effect, sometimes a postponed effect, sometimes merely a struggle physical or mental towards the desired effect. In things physical & in things of the karma, the smaller effects are more common, full effect rare. When simply exerted, the force has often failed entirely, sometimes succeeded fully & at once, sometimes partly or with resistance, sometimes for a time only wholly or partially; sometimes only by producing a tendency or mental movement. Now the simply exerted will is becoming more effective, often perfectly effective, with no resistance or brief resistance or ineffective resistance. A month has been given in the Trikaldrishti for the progress of this movement.
In the Trikaldrishti a qualified authority is now enjoyed by the lipi, the written script, the articulate thought, & from today by the Vani & the unwritten Script; the perceptive thought is struggling towards this authority, but still hampered by inert & by tapasic suggestions which overstress a perception or which overshoot their mark. Today a more powerful movement of the perceptive thought, more readily, widely & accurately perceptive of the complex truth of forces & their results. If this tendency prevails, the lipi Tuesday & its interpretation will be amply justified. In any case, the claim of the tapasic devatas to be rendered effective before the knowledge is effective as knowledge, is from today rejected. As yet knowledge & force cannot become identical. Another attempt is also being made to cast out the relics of self from the environmental will. It is now evident that the whole difficulty which refuses to be still evicted, is the persistent survival of [Bhuvarmaya]1 Tapas and its attempt to profit by the vijnana instead of allowing the Swarvati Shakti to illumine itself in a pure desirelessness from the Mahas. Lipsa has been the excuse for this persistence & its distinction from Kama. But the lipsa must be a samalipsa ready entirely to take defeat as well as success and not choosing its will but leaving that to a higher Shakti than the Bhuvarmayi or manomayi. The whole Trikaldrishti is still regulated by the idea of success & failure & therefore cannot free itself from overstress. The reason is that man is at present the Asura Rakshasa & seeks from the buddhi the satisfaction of the heart & senses. Therefore this particular nodus is so hard to unloose; because it is always this Asura Rakshasa who has to be liberated & fulfilled & the difficulty cannot be solved by casting him out & rising entirely into a higher principle. The Devasura variety of the Asura Rakshasa has to be established, not the pure Deva or even the pure Devasura. The crux is here, in the right solution of this complexity. There is a pull which would carry too high, there is a pull which would keep too low. Both have to be avoided.
Sortilege (1) (2) (3) . That is, the Ten Kumaras = the ten Purushas from Pashu to Siddhadeva. The present that is drawing to an end is the Rakshasa, whose typeis that of not . It is the species, long necked = eager, purified in body, mahat in the prana element, therefore with a mind that listens in the ananta dasha dishah for the sruti from the vijnana. The other that is coming is Anandamaya, born of the full enjoyment of the Prakriti, ie the Devasura. Balaka also means in the sortilege the young unfulfilled Prakriti. The Anandamaya Devasura has been prepared in the Rakshasa by the Gandharva type of Rakshasa who is also , born not of Prakritis full act of enjoyment, but of her full mood of enjoyment (the Gandharvi bhava in Mahasaraswati).
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2) ie the value of the siddhi of knowledge is now the full faculty of jnana & half the fullness (8 a[nna]s) of Trikaldrishti. This is an exact description of the ordinary action of the illumined vijnanabuddhi at the present stage of the siddhi. 1 has long been in the lipi the sign of perfect jnana & imperfect Trikaldrishti, jnana being symbolised by 1, Trikaldristi by 2, Rupa by 3, Tapas by 4, Samadhi by 5, Health by 6, Ananda by 7, Utthapana by 8, Saundarya by 9, Kali by 10, Krishna by 11, Karma by 12, Kama by 13; so in succession with the 4 members of the Brahma-chatusthaya & the 4 of the Siddhi Chatusthaya making 21 in all.
3) . This refers to the persistent doubts of the sceptical intellect re the Karmasiddhi & points to increasing authority of the divine Vani, being Kali the Prakriti & the speaker the Deva or Purusha, Krishna, Master of the Yoga. It appears, however, that the doubts as to dehasiddhi, rapidity, exact fulfilment of knowledge & power are also included.
--
8) Flexibility of the intellectuality ie brought about now in a greater degree by the discouragement of the stress on the tapas & inertia; with this change has come a greater perfection both of jnana & Trikaldrishti.
9) The disgust of the asiddhihas to be got rid of entirely.
--
11) Type of the Trikaldrishti .. telepathy perfect in detail. Perfect telepathy & Trikaldrishti. That is the type has now to be well formed & extended to the exclusion of speculation & overstressed perception.
The difficulty formerly experienced in thought-telepathy was that there was a full or almost full perception, whenever there was even slight sanyama, of the chitta-mould of the living object and of his sensation mind in its status & acquired form accompanied with a clear perception of the contents of the temperament & character, also of the waves of feeling & sensation that arose in the manas & chitta & to a less degree of the thought sensations that arose in the manas, but not of the buddhi, except in its vague mould & acquired status, its outer shell only,not of either its general contents or of the particular ideas arising in it. These powers were gained long ago,early in the Pondicherry stay,& to some extent always existed in an inchoate form as they exist probably in all men; but they had to be discontinued for a long time; now with the growth of the jnanam Brahma this difficulty is being overcome by the perception of the contents of the buddhi & the waves of idea that rise in it. This evening the old powers arose in a much more powerful & vivid form than before. This revival was heralded by a note in the lipi referring to the former intensity of the powers for a short period as between Bj & myself; but the full intention of the lipi was not understood; it was not realised that the revival of that intensity this very day was intended. Therefore the lipi was not recorded. There is still much to be done, but the foundations of complete knowledge, Trikaldrishti & prakamya-vyapti are now being very firmly and very bountifully laid.
Proofs of the idea-perception are being multiplied; eg, a quarrel between two cats on the opposite terrace, a black tom & a white pet cat; almost all the movements could be followed & predicted; 1st the intention of the black to leap on the parapet of the stairs where the white had taken refuge, then, partly from discretion, partly in obedience to aishwarya, its slow departure,but this was not actually foreseen, the emotions of its retreat,sullen anger, pride, fear of attack (this was proved by the frequent look back, yet not too frequent, from pride), the half idea of returning & pursuing the quarrel, always abandoned, the intention to come on to our kitchen roof, the turning aside for the direct descent, (here there was a doubt whether the reading of the intention was correct, probably caused by a hesitation in the cat himself whether he should not deviate to another side[)], the final descent before the doubt could be solved.
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r1914 03 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti is now being developed on the principle of affirmation, ie everything is accepted as a fact, only the precise incidence & value of the fact has to be disengaged from the rude & inaccurate impression on the sensational mind. The importance of the unfulfilled tendency, intention or impulse physical, vital, mental or supramental, conscious, subconscious or super-conscious, is being emphasised its indispensable importance both in determining the eventual action or result, in fixing its efficient value and chances of permanence or finality & in influencing future eventuality. It is now proved beyond doubt that the mental perception of these unfulfilled energies is not an error, proved by the constant unexpected fulfilment of those that had been put aside as errors; the vulgar test of reality, viz bodily fulfilment, is no longer needed by the mind for sraddha. The perfect Trikaldrishti of eventuality will, it is supposed, emerge out of this mahadbhava of the telepathic mind, by the freer play of the higher vijnana in its fourfold quality. At present it is the telepathic Trikaldrishti that is active and this, though it has been proved capable of sustained, detailed & complex accuracy, is not firm, but easily descends from the correct appraisement of event & tendency, to a mere mahat perception of tendencies open to false stress & false selection of the event.
Images (In the Clouds).
--
In the same way as in the Trikaldrishti, so in the rest of the siddhi & the lipi affirmation is being enforced. Every feeling & movement, even those that are apparently wrong or futile, has to be accepted temporarily as a factor in the eventual intention,so also every event, however hostile. The habit of right stress will evolve hereafter & produce the right harmony.
In the afternoon return of yesterdays asiddhi, the ashanti less violent, though sufficiently acute, but the asiddhi more complete. The chaos lasted throughout the afternoon well into the evening. Contradiction in fact of the former lipis Joyful exhaustion of the intellectuality etc.
--
The ostensible object of the movement of disturbance is to get rid of the intellectual interference and destroy the obstruction to a permanent ascent beyond the vijnanabuddhi. The chief feature has been a total destruction of the reliability of the telepathic Trikaldrishti; only the mere telepathic perceptions of present tendency remain accurate & valid. As yet, however, the mind can put no fixed confidence, in the midst of the confusion, in any indication given. It is evident, at any rate, that the disintegration of the present faculty & inefficient telepathic Trikaldrishti is intended and is being hastened by the Power that directs the Yoga.
Lipis.
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r1914 03 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The mental powers of the higher Bhuvar expelled from control of the thought & perception & deprived of support from the higher Swar are now acting as a strong obstructional power and attempt to intercept and denaturalise every suggestion from the vijnana to the Swarvati buddhi. For this reason the jnana & Trikaldrishti in the thought are not able to manifest themselves & even the telepathy is much hampered. The Vani & Script, however, seem now to be beyond attack or obscuration. The Lipi suffers by its right (vijnanamaya) interpretation being intercepted or seized & distorted; this disability is shared by the rupa. Pseudo-vani still occurs, but is easily detected & carries with it no authority.
The truth of intuitional vijnana has now begun to be enforced & the task of discouraging & excluding the habit of mental interception or interpretation has been taken in hand. The mind is to be a passive recipient & channel, not an active rational & perceptional agent.
--
The perception of linga images & actual forms in the prana-jagat [has]1 now become entirely complete, definite & developed, but is as yet of a momentary stability & usually stimulated rather than spontaneous, ie of birds, insects etc seen in the sthula akasha. The flight of kites & crows is constantly watched for the telepathy & Trikaldrishti; therefore, the image of kite & crow are frequent; actual forms however, are more often of other birds not usually seen or watched.
In the rupa of image, all is being rebuilt again in the attempt to evolve a habitual combination of perfect complete clear & developed spontaneous form with a firm stability in the akash. For chitra rupas have now a confirmed perfection & stability, although all are not complete; the inchoate form still persists in cloud forms etc where the material is unstable, but even there the complete form is sufficiently frequent. Today rupas, individuals & groups, are occurring in the akasha which are complete but not clearcut, momentarily stable but not with a useful & durable stability. Moreover they are all crude with the extreme crudity. Other rupas in the akasha are fleeting &, though clearcut, seldom complete. Clearcut & complete crude rupas of a dense or developed crudity occur, but are also fleeting. Here there is as yet nothing that can be called an assured advance, as all this has happened before, been exceeded & then again destroyed. In samadhi there is retrogression & an old oft-repeated process of laborious rebuilding, the articulate thought in the jagrat prolongs itself into the swapna or sushupta of the mind & attempts to evolve a savijnana samadhi full of perceptive & vangmaya savijnana thought, sight etc in place of the present savikalpa samadhi. In the process a shadow of the old discontinued savichara & savitarka movements tends to recur, but is rejected & has no power or vitality. Images occur which have a kind of broken continuity & show part of the scene vividly, eg objects & action, but not the actor; this continuity is sometimes of action & mental rupa after loss of the bodily drishti. Tivra & kama occur in samadhi & continue after waking. None of these are new circumstances. There is therefore as yet no real advance. The confusions of the savikalpa continue. Antardrishta jagrat imitates at a distance the bahirdrishta.
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10) Finality telepathy & Trikaldrishti.ie firmly begunfulfilled (May 21)
11) White .. whistle .. write .. yes .. India .. fish .. light.
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14) (Guj [Gujarati] letters = When. Time to be fixed in the Trikaldrishti)
15) The intensity of the lipi .. legibility. (ie growing towards perfection).
--
Trikaldrishtis.
(1) Continuance for some time of the struggle between soil & purity in the teeth. (In the sense given not fulfilled, for the teeth which are at present the field of the shiftings changed to a pure white, in accordance with an opposite suggestion not then believed or recorded)
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(4) Trikaldrishti will not firmly emerge today. (Amply fulfilled)
(5) The Trikaldrishti of exact time & place will now begin to generalise itself.
Rupas. Symbolic.
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r1914 03 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti
The ashatru movement is now possible in the knowledge because the intellect is now purified of any wish to dominate the system and use the ideality for its own purposes. The bauddh narah still from habit intercept or misrender or try to anticipate the vijnana suggestions, but it is done unintentionally and mechanically and the movement corrected as soon as its [illegitimacy]2 is perceived. Trikaldrishti is once more acting above the telepathic Trikaldrishti, a little obscurely, but correctly; except when it leaves the telepathic overstress to figure as Trikaldrishti, it is already able to indicate the immediate event in seen objects & occurrences & even a little beyond the immediate event.
It is only, however, from internal enemies that the movement is free; the external are still there though they work from a more remote station, dure not anti. Here the Ananda is attempting to regard their opposition as from God, as a means of progress & by that constant impression on the intellect to prevent the return of suffering & permit the steadily joyful exhaustion of the struggle & of the active intellectuality itself. But for this the mind is not yet prepared owing to insufficient faith in divine protection and aid throughout, this defect permits the outer enemy to cloud the mind entirely from time to time so that the nirananda may have free play on the basis of unfaith. Nor does the Jiva at present wish to renounce the unfaith, owing to the persistent experience of self-delusion in the past & the determination not to be a willing party to self-delusion in the future. To everything therefore that is not yet proved by experience, there is only a provisional faith given if any, ie a mixture of faith & scepticism, an It may be or at most It may well be or It probably is so.
--
The vangmaya is now re-ascending to the inspirational form & it appears that it will act for some time indifferently in the higher & lower vijnanas & vijnana buddhi, but always with a tendency to finish rapidly its work in the vijnana buddhi & confine itself to the pure vijnana. A more general movement of the subjective thought- Trikaldrishti is being attempted as opposed to the objective Trikaldrishti which follows the movement of an extant object or present event. In the former the difficulty of the intellectual belief is that there is no means of physical verification or contradiction except when it is applied to history or the past of living men; in the second the telepathic difficulty (of misplacement & overstress) is yet unannulled & really unconquered in the normal perception, even if partially dominated when the siddhi is active.
The symbolic rupa of the fish & the eye has been fulfilled or begun to be fulfilled this afternoon, in images & vijnana definitions of the images. There have also been new symbolic and other images.
--
There is an attempt of the Trikaldrishti finally to reemerge after being veiled in the afternoon. In accordance with the Script, There will be no such return of suffering tomorrow, although there may be attempts and touches, there was no repetition of the last three days crisis, only in the morning some heavy but passing touches, & in the afternoon & evening one or two quite fleeting attempts.
Lipis
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r1914 03 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) After telepathy, Trikaldrishti. Telepathy is already infinite in its movement, but not yet sure. Trikaldrishti is hampered even in its mahattwa. Telepathy cannot be sure without Trikaldrishti either telepathic or pure vijnanamaya.
2) Telepathic Trikaldrishti (Intensely vivid lipi, varnamaya)
There are now three forms of Trikaldrishti working, the telepathic which is extraordinarily accurate when not besieged by the telepathic overstress, the intuitional which acts but is rather blurred & indistinct & uncertain, the revelatory which is veiled and revealed only in the buddhi, therefore especially open to misinterpretation. At the same time with the diminution of the intellectual tapas, the daivya tapas manifests more & more & introduces often the most sudden & decisive movements in the object of the will, eg. Birens fever expelled in less than an hour, the frequent cessation of disorder in the long-disordered washtap immediately on or soon after aishwarya, the repeated alteration by birds of their slow opposite or wheeling flight into a sudden & long-continued rush in the direction imposed. Still the atmosphere & habit of resistance still remains.
The afternoon & evening taken up by Rs [Richards] visit, Bhs [Bharatis] & translation of Rigveda II. 23 & 24. Bh. has fresh Yogic experiences,this time of the voice of God & miraculous cure. Aiswarya operated today consecutively & with small resistance in the flight of the bird. This has happened before, but then as an exceptional circumstance. The value of the present siddhi is that it is a part of a general and pervading advance. Rupa maintains itself but has not appreciably advanced. Vijnana is exceedingly powerful in Veda.
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r1914 03 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Mahadbhava of the Trikaldrishti is asserting itself, but being often still confused with the telepathy it is mixed with the Trikaldrishti of possibilities & is therefore still impure (asuddha, sankara).
Opening Sortilege.
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Trikaldrishti of Time is beginning vaguely to arrange itself, eg Richards arrival on the 29, not as had been arranged on the 28, his visit on the same day, & less clearly in the afternoon. But the mind has as yet no confidence in this action of the Trikaldrishti. Moreover exact time is now seldom right; the former siddhi is still dormant.
The day again was mostly passed in Kriti. Veda [II.] 27.
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r1914 04 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The blaze of the vijnana only temporary on Tuesday became steadier & took possession of the knowledge in the form of the revelatory vijnana which has hitherto been veiled except in exceptional movements. For the most part this vijnana acts on the lower levels direct upon, in or close to the vijnanabuddhi. It has not yet taken firm possession of the Trikaldrishti.
Dense & developed rupa increasingly manifests but has not got hold on the akasha. The action of the tapas varies & is still exceedingly uncertain, but it has always a greater volume of effectiveness. Telepathy grows in power & efficiency. Sahitya has been for some time suspended. Utthapana was resumed, but without any advance.
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r1914 04 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The whole difficulty of the knowledge is now the difficulty of manifesting the ritam in time with regard to the Trikaldrishti, for the brihat & the satyam of the revelatory vijnana are established, even in the Trikaldrishti; but because there is defect of the ritam, the siddhi slides back frequently to an inferior level where this knowledge can be obstructed.
Lipis1
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6) The glory of the ideality(is already manifested in the Thought & is extending itself to the Trikaldrishti).
7) Exhaustion of the difficulty .. the fulfilment of the glory of the ideality .. the glory of the lipi.
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9) It is still .. tonight (ie still resisted in the Trikaldrishti tonight success)
10) Today .. the illumination in the Trikaldrishti.
It was perceived that the Ananda Brahman long increasing upon the active consciousness would today find its permanent base and then continue to possess the whole akasha of the being. The process has actually begun both within & without. The general physical bhukti is also remanifesting with a firmer grip on the body. In both cases discomfort & pain are included in the Anandabodha which is mild & tepid, not chanda and not either saumya. Trikaldrishti is assuming the revelatory method, but the process is only at its commencement.
Numbered in sequence to the four lipis near the margin; those numbered 5 and 6 were apparently not noticed.Ed.
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r1914 04 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Rupa of the ear(karna = Sruti); interpreted, Sruti, inspirational knowledge has to act so as to lead back the environmental nature to drishti in the Trikaldrishti. This very soon began to be fulfilled.
The Srauta vijnana is now combating the return of error & evolving the finality of the certain & decisive Trikaldrishti. Meanwhile the final purification & illumination of the tapas is being prepared.
There was a perfectly vivid & unbroken continuity of single movement in several images of swapna-samadhi along with lifelike perfection of the scene. But fixity does not yet establish itself.
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r1914 04 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) Self-existent Trikaldrishti
2) Disengage the faith from its obstacles
--
1) Telepathy is now self-existent; Trikaldrishti is to become the same. This has now begun to be fulfilled in the telepathic parts of the Trikaldrishti which are revealing everywhere their satyam, but not yet their ritam, for the latter is hampered by the false action of sense-mind in interpreting the vijnana as well as the telepathic perceptions. The self-existent vijnana Trikaldrishti is also occurring at times, imperfect, but fairly consecutive.
2) The mechanism & principles of working, the object of apparent retardations & relapses, deviations, errors, failures, are now becoming so apparent that the faith in the purposeful guidance of the Ishwara is on the point of being perfected. Faith in the ultimate fulfilment is only contradicted or held in suspense, (1) as to the physical siddhi in times of great obscurity, (2) as to the destiny, at all times, except moments of strong force & enthusiastic sraddha. There is now restored faith in the perfect particular satyam of the telepathy & its imperfect ritam; the same is incipient with regard to the particular movements of the Trikaldrishti where they are not challenged by doubt or corrective intimations of other possibility in the mind. There is deficient faith in the effective particular aishwarya or in the general rapidity, though particular rapidity is admitted, as also relative rapidity except in the fourth & fifth chatusthayas.
Lipi
--
Ritam of Trikaldrishti is still successful[ly] resisted, although it is more frequent than it was when the forward movement was suspended. It is, however, progressively purifying itself of error. Aishwarya & ishita are also becoming more & more effective & exultantly effective, in accordance with the mornings lipi; for the bar or prohibition against exultation is now withdrawn, because harsha of the lower mind (joy of fulfilled desire) is now being replaced by chanda saumyata of the anandamaya observation in the desireless sakshi. Formerly, will always created immediately a reactive opposition which brought about, and more often than not with either immediate or eventual effectuality, different or reverse movements. Now this principle of resistance is less frequent, less confident or not at all confident, tired and seldom eventually effective except in the pure physical object or in things of the karma & even there its power is slowly but steadily waning. The triumphant immediate force with which it acted, is almost dead; when a ghost of it revives, it is almost immediately tired, & if it persists, persists with difficulty.
The Anandamaya Lilamaya Saguna is now being established in the conscious observation of persons & objects, although the Anandamaya Saguna is the usual bodha & there is a tendency of relapse to the mere Jnanamaya Saguna, but this is comparatively rare. Anandamaya Saguna tends to be the assured level (sanu) of the Brahmadarshana from which there is a steady tendency to rise to the Lilamaya. Formerly the sense of the Lilamaya Krishna or Narayana used to blot out the Jiva and, also, it used to be isolated without the background & continent of the Sarva Brahman or the pervasive content of the Sarva Ananta Jnana Brahman,it was divine Anandamaya personality concentrated in a single individual being. All the suspensions, relapses & retardations of the Brahmadarshana during the last few years have had for their object the removal of these & other defects and the development & harmonious unification of its various aspects, Saguna & Nirguna, Purusha-Prakriti, Ishwara-Shakti, Prajna-Hiranya-Virat, Sarva with Ananta, Sarva-Ananta with Jnana, Sarva-Ananta-Jnana with Ananda etc. The unification seems now to be approaching completion.
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r1914 04 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti of time, place & arrangement is now growing as self-existent knowledge, but exactness of minute, day, spot, precise line, precise succession are still in an indeterminate condition or manifest as the less frequent rather than the more frequent circumstance of the vision.
As a result of todays & yesterdays movement an incipient faith in the destiny is coming to be established, but it is still resisted by the sceptical intellect in Nature which demands more direct, decisive & personal proofs. These, it is intimated, will not long be wanting.
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r1914 04 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Trikaldrishti & effectiveness were today entirely obstructed & the karmasiddhi suffered, as the result apparently of Mys liberation releasing his adverse tendencies from control & hesitation in the Nature & throwing them in the personality upon my mind.
***
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r1914 04 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
As the vijnana began to remanifest & harmonise with the ugrata of the Mahakali bhava, the inimical forces made a violent attempt to bring back the nirananda & ashanti of the asiddha Kalibhava in the Prakriti; the attempt was partially successful in the outer layers of the personality & although rejected, returned. The harmony, therefore, of the first two chatusthayas has been temporarily disturbed, although not in the mass of the consciousness, but only on its outskirts. In fulfilment of 4 telepathy & telepathic Trikaldrishti manifested with complete satyam & almost complete ritam for a while. The struggle continued till 2 in the afternoon. Samadhi still strives for perfection, with very slow success, but it is plunging into greater profundities of slumber.
Lipi.
1) Do not accept the telepathy as Trikaldrishti
2) Liberation .. ie from the posthumous action of the old dead Prakriti.
--
The 3d lipi of the group has been interpreted in Script as a .. direction to apply the fourfold Brahma-darshana to the things of life through the Sarvam Jnanam Brahma,& the systematic application has actually begun in the form of the brihat satya telepathy & Trikaldrishti which was given in type this morning. But in this type the ritam is still hesitating & uncertain. Tapas which has been almost ineffective throughout yesterday & today, is once more active. It is the aim of the new personality to get rid of the gradual process, generalise the concentrated or even the involved & so ensure a triumphant rapidity; also to get rid of all the old ascetic conditions of Siddhi and Ananda.
Even violent & prolonged pain as well as violent & prolonged discomfort are now capable of Ananda; but this siddhi has yet to be generalised. If generalised it will be the first effectuality of the physical mukti. The other liberations are from the three tamasic doshas,weariness, sleep and physical depression; from the two rajasic, hunger & thirst, from the three cosmic, disease, death & physical limitation (eg gravitation etc). Of these only thirst is well advanced towards preparation of liberty, the others nearest being disease & physical depression which persist only from tamasic dhriti. Hunger has a less sure hold than in the average body. The rest are yet in full or almost full possession, except for the imperfect primary & secondary utthapana.
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r1914 04 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the afternoon there was again trouble owing to the obstinate obstruction of the vijnana & the attempt of the unillumined pranic movements of knowledge in the environment to justify themselves without waiting for illumination. The process of conversion of all pranic movements into jyotirmaya movements (Agner bhrajante archayah) is covered & delayed by this obstruction; meanwhile the action of knowledge & power seems to be suspended or confused & fragmentary, as these elements of asiddhi are given free & continued play. It is true at the same time that deeper movements of Trikaldrishti are being prepared & fragmentarily emerge, as tendencies reveal themselves which are frustrated at the moment but intended to be fulfilled in the future, sometimes the distant future. These movements, however, are at present either obscure or dhuminah not bhraja[n]tah.
The Brahmadarshan has been interrupted in its higher parts in order, apparently, to extend the bodha of Narayana into the whole consciousness of the Nara instead of keeping it as a thing apart & containing & informing, but not identical with the Nara. In the descent there is a frequent relapse into the mere saguna.
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r1914 04 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The action of the Trikaldrishti on the pranic & manasic telepathies is now resuming its movement, but owing to the indecisive dimness of its illumination, a great delicacy of action is needed as the least overstress or understress falsifies or disturbs the arrangement of the details & may lead to a wrong ultimate conclusion.
The impersonality of the human consciousness is now everywhere perceived as the Srikrishna Narayana chaitanya diffused in the mental & sensational being with the ego centre as a circumstance of mind relating back to the ultimate cosmic personality of God in the universe.
--
1) First effectuality of the Trikaldrishti on the largest scale.
2) Tomorrowie a considerable stage of advance on Thursday.
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r1914 04 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) The first largeness of the Trikaldrishti. (as distinct from the telepathy)
2) Terribly exercise destiny
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r1914 04 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) The perfect entirety of the Trikaldrishti. God. (Practical instances of entirety given immediately afterwards)
2) Distinguish telepathy. ie this is now the only real difficulty.
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r1914 04 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
3) Liberty of the Trikaldrishti
4) Try phantasy. ie. the truth in all things, even errors, being seen, the play of the imagination should now be tried on the same basis.
--
After these perceptions came a period of confusion, withdrawal of all authority from the instruments of knowledge, sense of positive falsehood, of entire absence of definite and enduring truth in Trikaldrishti, of the impossibility of any finality in the siddhi & of the old resentment at relapse & deception. Afterwards the indications supposed to be false began to vindicate themselves. Nevertheless confusion & inefficacy remained throughout the afternoon.
In the later part of the afternoon an attack of fever. In the morning a touch of headache was felt in the pranakosha which afterwards attempted to materialise, a tendency of cough, as also a touch of chill, but all were expelled. In the afternoon the fever suddenly manifested without being heralded by any other previous symptoms. There was then a struggle between the Arogyashakti in the pranic system & the Roga from outside; the latter seeking by an appeal to the habitual memory in the bodily molecules to overpower the mind of the body & compel it to accept the laws of fever, the former refusing. Rice was eaten, the body exposed to draught; the fever ejected rapidly left behind it an intermittent heat, a sense of feverish pain in the back, though much more in the nervous body than in the physical, a trouble in that body & therefore a corresponding trouble in the physical nervous system & a sense of weakness, as also a certain sensitiveness of the nervecurrents to cold. In a subdued form these remained in the night. Before the fever there was some activity of antardrishta rupa which was, as usual, stimulated by the feverish excitement. There was also a tendency to constipation.
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r1914 04 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Rapid effectiveness in isolated aishwarya or vashita is becoming more frequent. The Trikaldrishti is acting mentally only & without sureness or illumination. The aishwarya or vashita is now more frequently assisted by an effective force in the material Prakriti.
The Trikaldrishti is now attempting to separate itself entirely from the telepathy & is so separated in bhava, but not yet entirely in practice.
In the afternoon the fever after failing to master the body & fluctuating several times left control of the system. The pranakosha established hunger, vital energy etc even in the midst of the fever, but is still susceptible in the body to feverish heat & cold & to suggestions of weakness & limitation of energy by illness.
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r1914 04 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti still in the struggle to emerge; but there is as yet only the large movement[,] no definite certainty of ritam. No fever during the day or night.
Fairly long-continued action seen & felt in the Samadhi the rabbit-skin. This is the first instance of a drishti so well sustained. There were also many swift visions of groups & crowds; but the dreams were somewhat incoherent & distorted & coloured by present associations.
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r1914 04 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Rupa of watch at 11. 42. Interpreted first as time of fresh progress in subjectivities (lipi 11), afterwards as time of calling to ba the or going to bathe. B. called at 11.40 & it took two minutes more to get ready. This also marks the resumption of Trikaldrishti of exact time. There was a vaguer instance in the afternoon.
Vani, script, articulate thought, vijnanamaya perception etc are being resumed finally. The movement, it is suggested, will take up to the 1 May.
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r1914 04 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Correct Trikaldrishti independent of telepathy is now mechanically occurring, but without luminousness; overstress of telepathy is losing force & with but slight attention can always be detected, but actional stress still continues to confuse the mind. Aishwarya etc are now being liberated from the traces of egoism & used as an instrument of the divine power without preferential choice of result, insistence on knowledge of the result or, if known, on its perfection or continuance. Moreover, the thing ideally right is being willed without regard to the immediate actuality of possible or eventual outcome & success. Often also there is the movement of the Trikaldrishti identical with the movement of power,a sign of the gradual manifestation of pure Chitshakti in the mind.
Lipi
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r1914 05 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
10) Results of the telepathyto be vindicated as basis of Trikaldrishti
11) the terrible authority not yet given in result of particular action, but to be given, already given in general result of distinctive aishwarya.
--
Trikaldrishti
(Script) 1) Inevitably tomorrow sahitya will be resumed, afterwards it will be arranged.
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r1914 05 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The process of transformation by which the blind or smoky movements of force, aswpatwabhih aphnm, had to become luminous movements ( ) is now approaching completion. The impulses are usually luminous & know to a certain extent, spontaneously, their own purpose & nature; the telepathic movements are habitually right except when the intellect tries to fix or arrange from old habit. The certain decisive discriminating Trikaldrishti has still to be naturalised & perfected; but the vijnanamaya perception & vangmaya thought, vani & script are now moving forward freely & normally in all else but the Trikaldrishti. These are the results of the telepathy that are being manifested. Now that there is the combination of complete dasya subjective & objective with samata & ananda (sutuko dadsha), the fulfilment of the vijnana in its completeness (visv vryni sravasy) is assured, for Deva Agni is manifest in both the parardha & aparardha.
Attempts are made by the roga to return; fever, in spite of favourable circumstances failed to effect an entry; cough, exaggerated in the morning was willed out in the afternoon & evening, but is not yet eradicated; constipation established itself & persists. Shuddha kama insists & seeks to overbear the insufficiency of its instrument so as to establish perfectly the kamananda.
--
2) intellectuality & ideality.ie the struggle is now between these two powers in the Trikaldrishti.
3) Sortilegeprevious to & indicating the sortilege recorded.
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r1914 05 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti acts normally but without any assured correctness of detail.
Lipis
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r1914 05 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The vijnanamaya instruments of knowledge (thought articulate & perceptive, script etc) are undertaking at last the expression of the Trikaldrishti and no longer leave it entirely to their intellectual equivalents. The conversion of the intellectualities is being steadily begun.
Lipis
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r1914 05 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Kamananda is less potent today, but has a greater tendency to intensity approaching at times to the maithuna intensity; for a time it reached it, but was discontinued. Trikaldrishti is hampered by the activity of the false tejasic perception shot in by the pranic devatas from outside.
In the afternoon & evening kamananda was again spontaneously active.
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r1914 05 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Everything in the morning under the influence of the asiddhi, as formerly, although not with the same intensity. The vijnana continues to act, but with an inferior force in the plane of nervous mind, not even in the vijnanabuddhi. This is represented to be a necessary process in the idealisation of the lower laws of the nervous mind. There is still there the old defect of the gross overstressing of sensory perceptions in the manas used as a sixth sense. The idealisation leads as yet to no more than a renewed perception of the satyam behind the nervous suggestions & their true or false valuations in the mind. In the afternoon the certainty of the decisive Trikaldrishti manifested but was hampered by perception of possibilities chiefly suggested by telepathy from the minds of others.
Kamananda is now more spontaneously recurrent & continuous than it was ever before. It is now indeed only in the kamananda that the principle of rapid progress is manifesting.
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r1914 05 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti is again attempting to establish the reign of the free certain & non-telepathic vision. Power once more revived its higher movements, greater in volume, but not in quality than before. Rupa also revived some of the former movements, but is not yet definitive in the sense of a free & assured efflorescence. The struggle over the faith, the subjective-objective Ananda & the Krishnadarshana continues.
Lipis
--
The following decisions in the nature of Trikaldrishti rising out of telepathies were registered for observation of success or failure.
1) Both will comeie Richard & Madame Richard.
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r1914 05 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The kamananda continues, typically free from all its old limitations, but awaiting the strength of the kamic chakra & the full adaptation of the body before it can materialise its freedom. The improvement in the arogya continues, but the strong pressure of tamas on the body for the last few weeks is not yet lifted. The higher tapas works in the midst of a continual heavy cloud. Continuity of vijnana, invariable action of the tapas-siddhi & the harmonised action of Trikaldrishti & telepathy, the former often corrective of errors in the latter, were manifested throughout the morning, but could not maintain their activity through the rest of the day. Faith in the Yoga-siddhi is firm; faith in an eventual rapidity is growing, but as yet can find no secure basis in the actuality. Faith in the adeshasiddhi fluctuates, but the conception of it has now been greatly minimised
Lipis
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r1914 05 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Evacuation, comparatively slight & normal, after 6 days (ie on the 7 day)no noticeable reaction. Last time was after 4 days, copious & there was slight momentary reaction & sign of imperfect assimilation. The body attempts to get weary with the stress of work, but is compelled to revive & the weariness disappears during the next spell of work; there is a slight tamas from time to time in the physical brain. Ritam is still fluctuating in the Trikaldrishti.
Veda IX. 76-114 minus 86. 96. 97. 107-110.
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r1914 05 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
A period of progressive fulfilment has been indicated from day before yesterday. There are some signs of its fulfilment. The basis of the triloka has been formed. In the knowledge the mind perceives the forces of the bhuvar & is no longer easily led away by the tapasic stress; where there is error, it is more swift to correct it even before the event; where there is uncertainty it is more willing to recognise it. There is a more illumined action of the mental telepathy. The decisive Trikaldrishti reemerges & is more amply justified.
Kamananda recovered & increased its persistence yesterday; it is once more attempting a continuous permanence. With the smarana it is usually active, except when the contrary nervous forces put out a strong effort to oppress it; its capacity for acting without the smarana is steadily increasing, but as yet it is not dominant.
--
(5) Togetherie the immediate Trikaldrishti & the distant must act together, although the mind seeks to reject the latter, because it cannot be verifiedeg it disbelieves in lipi (2) entirely, [ ]1 in lipi 3 partially or mostly, in (1) to a slight extent.
(6) Suspicion in the intellectuality of the ideality, especially the lipireferring to the last point noted & previous to the thought which it suggested.
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r1914 05 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
4) signed authority of the lipiwith regard to Trikaldrishti of the Kamananda which is now to progress inevitably subject to a more purely physical resistance.
5) simplex, duplex.Eka, Dwita?
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r1914 05 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The siddhi is now returning to the intermediate mentality, the pradiva & seeks to perceive the contents of other mentalities as well as the contents of their nervous & affective parts & to develop again & more perfectly the mental Trikaldrishti. Power, rupa, samadhi are still in the stage of struggle, samarana, against the Vala & Vritra opposition.
The mental perceptions, as distinguished from the nervous, have begun again to act, but as yet there is not the renewal of the general mental illumination which is necessary to their free activity. The decisive mental perception in Trikaldrishti is increasing in force.
The second of the predictions on the 8 May has been fulfilled after a lapse of precisely three weeks due to a small difficulty which was not overcome owing to a want of energy in the search. The fourth has begun to fulfil itself with regard to the personal necessities, Rs 400 due paid[,] Rs 500 available, Rs 200 possible; with another Rs 250 there will be enough for bare necessities for a year from July 1914 to end of June 1915. By that time other resources will be found. The third prediction is still in process of fulfilment. The fifth is being carried out, but the samata is sometimes slightly & momentarily disturbed, the abhyasa is still hampered in its action & slow in result. The sixth & seventh are yet to be properly fulfilled.
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r1914 06 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Thought perception is now being regularised, but the false interpretations of mental content have still to be eliminated. The movement towards pure mental Trikaldrishti and ritam persists. The sense of the general Ananda Brahman (ananda akasha) long covered over is now reviving.
Sort.
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r1914 06 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
3) Energy Trikaldrishti (antardrishta)
4) Nature Trikaldrishti
5) 13
--
Trikaldrishtis fulfilled.
1) J.F. seen in lipi 9, fulfilled 10 by independent action of N.
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r1914 06 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
With a more energetic tapas the action of the ritam in Trikaldrishti has revived, but it is still at the same stage, chequered by a sub-activity of the deductive inferential & speculative intellect transformed into ill-ordered intuitive reasoning which falsifies the truth of actuality by false distribution of stress. This great & long-standing stumbling block has been changed in its method of action, has risen out of the lower into the mediary mind activity, has diminished in its force & dominance, but still holds a place in the consciousness which baffles the attempt at a final siddhi of the vijnana.
The attempt to carry the ritam farther is for the present entirely baffled by the forces that seek to remain in the intuitive reason & develop it to the exclusion of the descending Ideal Mind.
--
Trikaldrishtis fulfilled
1) That in the afternoon there would be no definite progress.
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r1914 06 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The raw material is being progressively turned into ripe & utilisable forms. This is evident in the knowledge in which the most apparently false suggestions are being reduced to terms of the Truth even in the difficult processes of the Trikaldrishti. It is proceeding also, at a less advanced stage, in the tapas. It has begun in the rupa & samadhi.
Force of soul-tejas has to be substituted for the sense of want & the straining in the sollicitude. This process also is under way.
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r1914 06 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The element of ritam in the thought perception is immensely increased in the ordinary movements, even those of the nature of Trikaldrishti. All telepathy & Trikaldrishti must now be dominated by the ritam.
That higher movement of ideality long presaged & prepared has yet to begin on a general scale. It demands for its success the entire passivity of the intellect.
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r1914 06 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti.
In the satyam brihat with a growing ritam, but the fullness seems to be awaiting the growth of the Tapas.
--
4) It is already established in the Trikaldrishti.
5) 3ie lipi & rupa to be perfect, the latter in the crude & dense.
--
7) Trikaldrishti & Aishwarya-Ishita to prepare their final possession of the Akasha.
***
--
Trikaldrishti & aishwarya are more frequent in their right activity, but do not yet possess the akasha.
***
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r1914 06 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is as yet no certainty in the Trikaldrishti except in unusual movements.
Lipi
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r1914 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti is active again & easy in its imperfect state of ritam when rigidly separated from Tapas.
Script
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r1914 07 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) 2a vast movement of the Trikaldrishti.
2) playground of the telepathy.the world is preparing to become this, overtly.
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r1914 07 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti has returned to its old movement; the opposition is now to exactitude of the ritam & to the perception of things where there is no object & therefore telepathic prevision or postvision has no sure point dappui & has to work in the vast.
This working in the Vast is now beginning to manifest itself, sometimes with the object for a departing point, sometimes without an object. But it is still pursued by telepathic errors.
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r1914 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) The Restrainers seek in the Vijnana to negate entirely the effective Will, to prevent the Telepathy of thought from organising itself, to limit the Trikaldrishti to the passive reception of telepathic satyam.
2) Their aim is also to destroy the subjective Ananda of struggle & victory.
--
In all these points they are, for the present, prevailing. Only the physical Ananda & the telepathic Trikaldrishti are visibly & irresistibly advancing. The denial & apparent falsification of the truth of Script is part of their plan of operations.
The result is that the seven affirmations seem to be denied & equally the progress towards the ninth.
--
The decisive Trikaldrishti is again being organised.
Karma
--
The vangmaya thought is already organised, but it seems to wait for the organisation of the decisive Trikaldrishti and distant telepathy.
Arogya
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r1914 07 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The vijnana is steadily preparing its finalities. There is finality of the vangmaya, finality of the vani, finality of the jnana, finality of the two scripts. Finality of Trikaldrishti & telepathy, of tapas, of rupa & samadhi is begun, but there is the question of rapidity, of process, of time, ie whether process & time are necessary or whether the involved & concentrated processes cannot now prevail in the subjective objectivity.
***
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r1914 07 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
What is now being done is to convert finally the thoughts of the Trikaldrishti into vijnana & remove the tapasic suggestions, putting them in their place & depriving their miscalculations of all credence.
The finality of the Trikaldrishti will be founded today.
Afterwards the finalities of the rupa, samadhi, Tapas in their more perfect manifestations.
--
Trikaldrishti of reference & pure Trikaldrishti are active, but the latter is not luminous.
Tapas usually acts to some extent, sometimes altogether, but is more often finally ineffective.
--
There is now a confused Trikaldrishti representing the chaotic action of all the movements already realised including the referential & the pure. By this chaos dispelled, the luminous ritam will establish itself.
Asiddhi
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r1914 07 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
N.B. 2. 3. 7 seem to be lipis of practical Trikaldrishti in the kriti.
Script
The ritam of the Trikaldrishti was founded yesterday. Today it will be developed.
The second intensity of Krishnadarshana is already established fully as the normal perception; the third will now replace it.
--
Here the Trikaldrishti & the effective Will are manifesting together in a still hampered progress.
In the subjective Time is now recognised as an instrument of God, not an obstacle to fulfilment or a determining factor. In the other it is still a determining factor & therefore an obstacle to practical omnipotence,a fetter willingly worn by God in the mind, imposed on God in the prana & body.
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r1914 07 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today the Ritam of the Trikaldrishti will farther develop, exiling more & more the exterior habit of false stress. Effective Tapas will advance but as yet slowly. Samadhi & rupa will also progress, but there will not yet be the rapid siddhi
***
An almost perfect ritam of both Trikaldrishti & power is now repeatedly manifesting, with intervals or occasional admixture of a falsifying activity in the satyam brihat. Only the force of the light & power is saumya not chanda, manda not ashu.
The exterior nature is now progressively moulding itself to the perception of the Anandamaya Krishna & the triple affirmation & all the attempts of the Nidah to reverse the movement, only makes it more full & perfect. The Swarwatir Apah are pouring into it freely.
--
Ritam of the Trikaldrishti also increases, but is not yet perfect, nor sure of itself.
There was some more activity of brilliant rupa in the antardrishta, but for the rest the samadhi is held back & subjected to the tamasic nidra. Dream also does not advance.
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r1914 07 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) The tapasic Trikaldrishti is beginning slowly to justify itself; it is no longer only the inert that is predominantly correct. It is only the egoistic tapas that fails.
2) The pressure of the Tapas is more continuous & more constantly effective. The resistance strong in appearance, is becoming more & more difficult
--
Trikaldrishti is also beginning to enter into samadhi.
Although these movements are not yet developed, it is the beginning of the automatic rapidity in the whole vijnana.
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r1914 07 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The activities of the luminous divine mind are now taking final possession of the thought & only need to take final possession of the Trikaldrishti. The obstacle there is the sense of uncertainty born of deficiency. There is no other obstacle.
***
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r1914 07 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
7) telepathy. the telepathy of the Trikaldrishti This is working along with the tapas.
8) 2. earlier in the day & nowfulfilled.
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r1914 07 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The authority of the Vani & Trikaldrishti are increasing. They will soon be perfect.
The Tapas & Trikaldrishti are yet unharmonised, the fullness of the Tapas is awaited.
The obstinacy of the Bali element must now revive along with the growth of the Rakshasa. Equally, the lower forms, Pramatha, Pishacha, Gandharva, Yaksha, Charana, Pashu, must range themselves in their places & grow distinct yet one.
--
Trikaldrishti & Tapas acted with great perfection & continuity, but are now working again within the resistance, attacking & overpowering it, but not entirely.
Rupa is manifesting clear & temporarily stable images of the three types in their lower crude expression; the quadruped has manifested clear, perfect & stable for two moments in the developed crude. The general force of the rupa has also increased.
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r1914 07 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti must know Gods event & its time, place & process. Tapas will fulfil what Trikaldrishti has seen. All, however, will not be foreseen, though all will be known.
The difficult[y] is now the organisation of the Vijnana,for all the faculties do not act together. Telepathy, Trikaldrishti, jnana, power, Samadhi must cooperate & not give place to each other or conflict with each other.
Nor must karma when it is being done, monopolise as yesterday the vijnana, so that the rest of the siddhi seems to be arrested.
Trikaldrishti.
Declaration of War known & the news foreseen for today, also the possibilityno moreof localisation.
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r1914 07 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Power continues to act & the telepathy, but the decisive Trikaldrishti & Power in exact detail are deficient.
Darshana
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r1914 08 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
It is the effort of the Dwayavins to divide the being into two forces of effectivity & ineffectivity & of the Limiters to identify the ineffectivity with the clairvoyant knowledge. It has been proved that this is only telepathic Trikaldrishti & shows at most which force will prevail, if no other is applied.
Ananda of struggle & defeat has been suspended & the activity of the affirmations. Therefore August begins with successful Asiddhi. This occurs always & shows that the struggle still continues. As usual it is the intention of the opposing forces [ ]1 to show that the statement of the completion of the subjectivity is a falsehood. But all that has been said is, It is assured & all but the final touches accomplished. It has not been said that the results cannot be clouded or suspended.
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r1914 08 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Nidah attempt to prevent the application of the true Trikaldrishti by the old method of misused telepathy.
Today there will be a definite beginning of the end of this resistance.
--
There is an action of the decisive Trikaldrishti, but it is not yet either exactness in time (except roughly & occasionally) or certainty in the use.
Effectivity of aishwarya is being constantly suspended & resumed.
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r1914 08 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The decisive, untelepathic Trikaldrishti is now finally active & will not again be suspended; only its relations with the telepathic have to be reduced to the terms of the ritam.
***
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r1914 08 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The decisive Trikaldrishti is gaining in strength & frequency.
The communication of an exterior vani England declares war has proved accurate in time & in circumstance.
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r1914 08 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the Trikaldrishti the ritam continually increases and if not yet brihat in the active knowledge, is brihat in the passive and tends towards mahim in the active.
The power increases in the mass of its force but is resisted in detail. In the end it more often prevails than fails. And it is now acquiring exactitude of result.
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r1914 08 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is again the activity of the Trikaldrishti; when it acts, it is no longer fallible, as before. But it does not always act, or not always with full light and energy.
***
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r1914 08 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
What is being done, is the reduction of perceptions to their right value, the removal of over & understress. This is essential for the ritam. The Trikaldrishti is already infallible, provided the telepathy does not disturb its valuations in the mind, mistaking forces for eventualities. All is satyam, all is not yet ritam.
This reduction will today be complete. Not that there will not be temporary disturbances.
--
Trikaldrishti.
German advance on Mlhausen & recoil of French
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r1914 08 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
1) rupa telepathy telepathic Trikaldrishti.
2) Saraswati in the Samadhi.
--
Aishwarya of the 50 degrees is now more frequently & easily active, & is no longer hampered by the telepathic Trikaldrishti in its activity, nor always in its effect.
Krishnadarshana is no longer hampered by the perception of ego which is now seen merely as a formation in the universal personality.
--
Today shows a distinct advance in the normality of Trikaldrishti; but as yet the obstruction to the direct luminousness of the thought perceptions is maintained and the powers of jnana that are ready await the removal of this obstruction for their full activity.
***
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r1914 08 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Organisation of Vijnana is now definitely proceeding by the combination of Vani, vangmaya thought and perceptive jnana. All mental perceptions are being made luminous & the anritani of the Trikaldrishti and telepathy steadily reduced to the luminous terms of the ritam. There is an incipient arrangement of ritam.
This carries with it a corresponding andha visvasa & bhakti for the Ishwara, with anandamaya submission, but not faith in particular kriti. Sense of responsibility is repelled and begins to disappear. Vak is being definitely renounced into the hands of the Ishwara. The demand for truth is disappearing in its remnants, also the idea that anything done can be wrong or have the wrong results.
--
3) tapas telepathy Trikaldrishti in the intelligence (have to be organised perfectly).
4) The German eagle is fluttering in the tempest (refers to a vision in swapna samadhi; two rocks high in heaven, at an incredible height, showing prana jagat; a narrow passage between. At outer mouth an eagle attempts to advance into the open, but is met by a violent wind which prevents its progress & is struggling against it.. Vanishing script, German Eagle; fixed script, 31.)
--
Trikaldrishti.
1) Before going out, the perception of the Ishwara will be settled in type, but not perfectly established, till afterwards.
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r1914 08 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
It is evident that the effectivity of the Tapas is stronger than before the eclipse, & also the sureness of the perceptions in the Trikaldrishti.
It has now to be seen how swiftly this force can be extended.
--
Trikaldrishti
1) The British landing (Boulogne was not seen).
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r1914 08 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The ordinary mental perceptions even in Trikaldrishti are becoming more & more correct.
The resistance to the activity of Premananda must be removed. There is no positive denial any longer of the universal Prema which manifests itself in the adverse movements & associates itself with anger, opposition etc turning them to rudrata pure. It is the effigies of the old indifference which has to be replaced by the udasina prema. For there must be three forms of the prema, rudra prema, mitra-prema & udasina prema. All the three must eventually unite into a trinity with one or other of its three faces uppermost at will. This prema must be ugra & chanda; but the saumatya will be always concealed in it as a basis.
--
But the chief work now must be the perfection of the vijnana; in the Trikaldrishti first; for there it is only the remnants of false stress that have to be transformed into right stress.
At bottom it is the same in the tapas. The will of the Ishwara has to be known & the adhara made its instrument. Here it is the false stress of partiality that has to be transformed.
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r1914 08 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishtis confirmed
1) The entry of the Germans in Brussels
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r1914 08 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti has been justified
(1) in the fall of Namur
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r1914 08 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishtis successful.
1) Retreat of Allies to covering positions & British losses
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r1914 09 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishtis realised.
1) Russian check & partial defeat in East Prussia
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r1914 09 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Vijnana is now applying itself to particular Trikaldrishti, showing the elements in perception of nervous force, of mental possibility and going back from these to the ideal Truth which figures itself out in the physical actuality.
Rupa has recovered its former activities, but does not yet progress
--
2) sublime Trikaldrishti
3) false thought of inability (in body & mental mind)
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r1914 09 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishtis
1) Strong impression of great German reverse approaching
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r1914 09 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The thought with a little attention now always assumes automatically the vijnanamaya form, is always satya & increasingly rita. If there is any serious defect of rita it is that which still persists in Trikaldrishti & affects the jnana. The Trikaldrishti & telepathy have now to go through their closing stages of organisation. The rest will be only extension.
Power is improving really, though not quite apparently. That is, the resistance even in kriti is becoming more & more difficult.
--
The conversion of ordinary into vijnanamaya thought, has now almost reached completion. The defect is still in the Trikaldrishti. But it proceeds from the sluggishness of the physical system which requires the smarana to be ideally active.
***
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r1914 09 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Trikaldrishti is proceeding towards the organisation of ritam in its telepathic parts. The pure Trikaldrishti is not yet brihat.
Lipi.
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r1914 09 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Certain Trikaldrishti is growing in power
***
Fulfilled Trikaldrishtis & vyaptis
1) The check to the Russian advance; preventing an immediate destruction of the Austrians.
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r1914 09 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The great German defeat satisfies at once Trikaldrishti and aishwarya. Similarly, the Russian victory, in spite of great resistance for several days.
***
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r1914 09 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The telepathic Trikaldrishti has been thoroughly confirmed in every detail with regard to the war; even as to the cause of the German retreat; also their reinforcement & retrenchment; the line Laon, Noyon, Rheims; etc etc
Aishwarya has also been effective, but is still resisted.
--
1) Entirety of the Trikaldrishti(Akasha)
obliged by the telepathy(chitra)
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r1914 10 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The thought is now arranging itself in the sense of the ritam, only the Trikaldrishti is seriously obstructed. The Energy is therefore transferring itself to the combined Trikaldrishti and Aishwarya in order to make an effective combination.
***
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r1914 10 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The importance of the present movement lies in the systematic discouragement of the tapasic stress which mistook telepathy for eventual Trikaldrishti.
***
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r1914 10 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In Kriti the rapid fall of Antwerp, anticipated by the Trikaldrishti, but combated by the Will, shows that the powers of the opposition are still too powerful.
Nevertheless satyam of the power is being established, though not yet perfectly.
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r1914 10 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
2) distinguish the Trikaldrishti altogether from the telepathy.
3) Soldiery .. talented stranger(civilisation)
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r1914 10 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The separation of the telepathy & Trikaldrishti continues.
***
Telepathy & Trikaldrishti
1) Of relief of Przemysl confirmed.
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r1914 10 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The definite organisation of Trikaldrishti & power is proceeding; it will be henceforth like that of the knowledge automatic & well up spontaneously out of the Sat. So also with the Samadhi.
The Tapas has to be used for the removal of the obstruction which is now general and mechanical.
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r1914 10 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Indicating the condition for the perfect Trikaldrishti,as it has been for the thought.
***
--
The Trikaldrishti is defining itself more & more clearly in the sense of the sortilege. It is more effective & positive with regard to things near in time & place. This distinction will be steadily diminished & finally removed.
***
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r1914 10 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The day was chiefly marked by a great advance in the organisation of Trikaldrishti both telepathic and pure. Normally, the impressions received are justified; but there is still a remnant of the tendency to overstress when there is the attempt at active judgment. For the most part, however, the impressions & perceptions were justified & begin to fall more & more into their right place & order.
The organisation of Tapas is proceeding, but has not yet gone very far.
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r1914 10 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In things near the decisive Trikaldrishti works, but not with any largeness.
***
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r1914 10 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is an active Trikaldrishti, but it is of a mixed result & telepathic in its character.
***
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r1914 10 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti, selective & decisive, is now acting in small matters with great frequency & correctness. The latter is not yet invariable.
***
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r1914 10 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The normal activity of Vijnana is restored; the attempt to generalise accurate Trikaldrishti and effective Tapas is being restored.
The subjective vishayananda is finally normalised; a similar normalisation of ananda in the manas with regard to events will complete the subjective ananda. Meanwhile the physical must be perfected.
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r1914 11 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
2) Henceforth distinguish telepathy from Trikaldrishti.
3) 13.
--
Telepathic Trikaldrishti can never give the inevitable result, although it may often give the right & actual result; for it contains only what is present in the subconscious mentality of the world, not the forces that may at any moment enter & change the event. Telepathy in the vijnana passes into Trikaldrishti.
***
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r1914 11 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Lipi is active & organised to serve the knowledge & the yogasiddhi, but not as yet the Trikaldrishti
***
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r1914 11 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti is beginning to be common & even to organise itself with continual ritam of detail, though not yet of arrangement.
There is a very brihat basis of telepathic Trikaldrishti. Ritam of arrangement is being prepared.
***
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r1914 11 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Definite Trikaldrishti fulfilled, that the spell of continuous rain for a month would be broken up the first thing in November. Actually broken up from the second.
***
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r1914 11 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is a tendency to redevelop exact time in the Trikaldrishti & telepathy.
***
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r1914 11 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Certain Trikaldrishti is now often entirely positive & compelling, but not sufficiently frequent.
There is also a secondary certainty or rather insistence of Trikaldrishti which is not so positive, rather questioned by the sceptical intellect, but fulfils itself equally with the other.
There is a third which is a perception of force of possibility, afterwards self-justificatory in the event. It is this which is most difficult to distinguish from the mere perception of force of possibility unsanctioned by the destined Event.
Sometimes the Trikaldrishti is surprisingly fulfilled at the very moment when non-fulfilment seemed inevitable in the actual occurrence. In such cases it seems to partake of the nature of Ishita, Aishwarya or Vashita.
***
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r1914 11 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The lesser Trikaldrishti is now very active & usually accurate,that which comes in passivity by a sort of vyapti. The Trikaldrishti of great things, distant things (distant in time & space), & that corresponding to prakamya, is less active[,] correct or organised.
Vijnana, not in the least depending on experience, is now becoming more active but does not yet comm and entire confidence from the intellect.
--
Trikaldrishti pursues its organisation in the pranamaya response.
MS the
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r1914 11 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti, inspirational, is preparing but not yet organised.
Rupa
--
Inspirational Trikaldrishti is moving towards brihat satyam in its application to surrounding things & events. It has to be applied similarly to the distant & important.
Telepathy is proving correct in distant things.
--
1) 2 (ie Trikaldrishti)
2) Satis universitatis (ie the time has now come for the development in the multiple actuality).
--
Trikaldrishti is proving true even when it reveals itself to the body, the physical sensations, the obscure mind etc. Eg. an object sought in the darkness, the hand instinctively seeks the right place, if not interfered with by the mind. A physical consciousness presents itself of a certain fact or event, the mind being without a clue is unable to specify, although the kind of fact or event is felt or known. The fact or event justifies or produces itself. There are, also, wrong impulsions & perceptions which translate tendencies, possibilities, intentions, past facts or future events into present fact or immediate eventuality. But these are being more & more sorted out from the rest & stripped of sanction.
***
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r1914 11 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Only telepathy is active here; decisive Trikaldrishti is unable to manifest. The telepathy points to the probability of an adverse result.
***
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r1914 11 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti also was active in a limited sphere.
***
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r1914 11 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Trikaldrishti
1) German defeat in Poland .. justified
--
All these were telepathic Trikaldrishti, the decisive behind in 1. & 2, were not accepted because of tapasic doubt.
***
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r1914 11 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
When, however, a strong will or force, Tapas, is applied, there is a sort of unillumined rightness (ritam) which gives the right value & brings even the right Trikaldrishti.
This is because the knowledge descends from the vijnana & is able to pierce the cloud; but the substance of the truth comes and not the light of the truth.
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r1914 11 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
This has to be realised in the Trikaldrishti, in time, arrangement, place of action & event.
Devabhava manifest as Vishnu with Agni prominent & in Agni Vayu, in Agni-Vayu Aryaman & Bhaga, Indra concealed in Agni Vayu, Mitra & Varuna behind Aryaman-Bhaga. Vishnu & Brihaspati are one. Surya is Vishnu working as Pushan & Yama. Rudra is a bhava of Vishnu. The Maruts are the host of Agni Rudra.
--
Tapas & vijnana are being combined in Trikaldrishti-vashita, but without any perfection as yet of combination.
***
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r1914 12 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Ritam continues to grow in an increasing firmness of the satyam, even in Trikaldrishti & telepathy.
This growth of the satyam ritam is communicating itself to the Tapas.
--
Trikaldrishti acts frequently now in the Kriti, but only in immediate things and details; it does [not] act largely or with combination.
***
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r1914 12 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
This morning it appeared that the combination of Tapas & Trikaldrishti has made great progress; it is not yet perfect in all details or in decisive Trikaldrishti but the telepathic parts are well-combined. This achievement is as yet typical only, but the type is surer & more equable than it has been in the past. There is also a movement towards its generalisation.
***
There is a forward movement towards entirety in lipi and in telepathic Trikaldrishti. In the former the defect is insufficient vividness and a stability not yet perfectly assured. In the latter insufficiency of material and too haphazard a selection.
***
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r1914 12 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Decisive Trikaldrishti is acquiring brihat & even rightness of circumstance, but there is still an absence of well-combined ritam.
***
--
3) some advance in decisive Trikaldrishti
4) some advance in effectuality of tapas.
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r1914 12 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
On the other hand brihat Trikaldrishti resisted & Aishwarya has suspended part of its advance.
***
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r1914 12 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
3) Progress to fulfilment of Trikaldrishti.
4) Growth of Rupa & Samadhi
--
At the same time telepathy and decisive Trikaldrishti have resumed their progress, but the excessive stress endures..
***
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r1914 12 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Extraordinary perfection of vijnanamaya thought, perfect satyam in knowledge of force; less effective attempt to extend entire satyam in knowledge to telepathy & Trikaldrishti.
***
--
The organisation of telepathy, Trikaldrishti & Tapas siddhi in a block has now begun. Isolated Trikaldrishti is often entirely perfect and independent of telepathycontrary that is to say to immediate force & intention & yet true in fulfilment. This siddhi is rapidly growing.
***
--
The organisation of telepathy, Trikaldrishti & tapas siddhi in one block has now definitely begun.
***
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