Equinox I (04).pdf
Equinox I (04).pdf Equinox I (04).pdf
182 THE EQUINOX BEGIN. END. OBJECT. TIME. NO. OF BREAKS. July [Difficult to set the sound Hyperæsthesia. Began to forget Mantra.]* 11th. 10.12½ a.m. 10.19 a.m. Prânâyâma 6 m. 30 s. Very hard. [The smallest quantity of food injures one’s power immensely.] 10.21 a.m. 10.44 a.m. Ajna. 23 m. 20 breaks. [Used cotton wool in ears.] Thoughts of Ajna go obliquely up (from opening of pharynx about) and direct horizontally forward. This gives an idea to chase consciousness, i.e., find by the obvious series of experiments the stop in which the thoughts dwell. Probably however this moves about. If so, it is a clear piece of evidence for the idealistic position. If not, “thinking of it” equals “it thinking of itself,” and its falsity will become rapidly evident. July 12th. 12.8 p.m. 12.19 p.m. Prânâyâma 11 m. [The best so far: the incense troubled me somewhat.] 12.26 p.m. 12.57 a.m. 31 m. 30 breaks. [Mantra evolved into “tartsano.”† I was not in good form and suspect many breaks of long duration.] I keep Mantra going all day. 4.58 p.m. 5.9 p.m. Prânâyâma 16 m. Perspiration. 5.14 p.m. 5.25 p.m. Prânâyâma 32 m. Wound up with a Grand yâma.‡Prânâ- 5.28 p.m. 6.6 p.m. 38 m. 30 breaks. [Very tired towards end and difficult to get settled. To me it seems evident that the first ten breaks or so are rapid.] 6.10 p.m. 6.26 p.m. Prânâyâma 16 m. 8.15 p.m. 8.47 p.m. Ajna with Mantra 32 m. 22 breaks. [Light coming a little, one very long break, and some sound.] 10.5 p.m. 10.17½ p.m. Ajna 12 m. 30 s. 11 breaks. 13th. Casual Mutterings of Mantra. 10.44 a.m. Prânâyâma Quite hopeless. 10.48 a.m. 11.20 a.m. 32 m. 30 breaks. [Went to Edinburgh to meet H.L.]§ * Not understood. † Om Tat Sat Aum. ‡ 30. 15. 60. § This meeting with H. L., though of no importance in itself, led to one of the most important happenings in P.’s life; for it was through him that he again met Ourada the seer, as we shall see at a later date.
THE TEMPLE OF SOLOMON THE KING The following analysis of breaks which Frater P. deduced from his practices during this retirement is both of great interest and importance. It is the only analytical table of this character we know of, and must prove of very great use to investigator and aspirant alike. THE CHARACTER OF BREAKS 1. Primary centres The senses. 2. Secondary. These seem to assume a morbid activity as soon as the primaries are stilled. Their character is that of the shorter kind of memory. Events of the day, etc. 3. Tertiary. Partake of the character of “reverie.” Very tempting and insidious. 4. Quaternary. Are closely connected with the control centre itself. Their nature is “How well I’m doing it,” or “Wouldn’t it be a good idea to . . .?” These are probably emanations from the control, not messages to it. We might call them: “Aberrations of control.” Of a similar depth are the reflections which discover a break, but these are healthy warnings and assist. 5. Quinary. Never rise into consciousness at all, being held down by most perfect control. Hence the blank of thought, the forgetfulness of all things, including the object. Not partaking of any character at all, are the “meteor” thoughts which seem to be quite independent of anything the brain could think, or had ever thought. Probably this kind of thought is the root of irrational hallucinations, e.g., “And if you’re passing, won’t you?”* * These interrupting voice suggestions have been named by P. Telephonecross-voices on account of their close resemblance to disjointed conversations so often heard whilst using a telephone. A similar phenomenon occurs in wireless telegraphy; chance currents make words, and are so read by the operator. They are called “atmospherics.” I propose the retention of this useful word in place of the clumsy “Telephonecross-voices.” 183
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182<br />
THE EQUINOX<br />
BEGIN. END. OBJECT. TIME. NO. OF BREAKS.<br />
July [Difficult to set the sound Hyperæsthesia. Began to forget Mantra.]*<br />
11th. 10.12½ a.m. 10.19 a.m. Prânâyâma 6 m. 30 s. Very hard.<br />
[The smallest quantity of food injures one’s power immensely.]<br />
10.21 a.m. 10.44 a.m. Ajna. 23 m. 20 breaks.<br />
[Used cotton wool in ears.]<br />
Thoughts of Ajna go obliquely up (from opening of pharynx about) and<br />
direct horizontally forward. This gives an idea to chase consciousness, i.e.,<br />
find by the obvious series of experiments the stop in which the thoughts<br />
dwell. Probably however this moves about. If so, it is a clear piece of<br />
evidence for the idealistic position. If not, “thinking of it” equals “it<br />
thinking of itself,” and its falsity will become rapidly evident.<br />
July<br />
12th. 12.8 p.m. 12.19 p.m. Prânâyâma 11 m.<br />
[The best so far: the incense troubled me somewhat.]<br />
12.26 p.m. 12.57 a.m. 31 m. 30 breaks.<br />
[Mantra evolved into “tartsano.”† I was not in good form and suspect<br />
many breaks of long duration.]<br />
I keep Mantra going all day.<br />
4.58 p.m. 5.9 p.m. Prânâyâma 16 m. Perspiration.<br />
5.14 p.m. 5.25 p.m. Prânâyâma 32 m. Wound up with a<br />
Grand<br />
yâma.‡Prânâ-<br />
5.28 p.m. 6.6 p.m. 38 m. 30 breaks.<br />
[Very tired towards end and difficult to get settled. To me it seems<br />
evident that the first ten breaks or so are rapid.]<br />
6.10 p.m. 6.26 p.m. Prânâyâma 16 m.<br />
8.15 p.m. 8.47 p.m. Ajna with Mantra 32 m. 22 breaks.<br />
[Light coming a little, one very long break, and some sound.]<br />
10.5 p.m. 10.17½ p.m. Ajna 12 m. 30 s. 11 breaks.<br />
13th. Casual Mutterings of Mantra.<br />
10.44 a.m. Prânâyâma Quite hopeless.<br />
10.48 a.m. 11.20 a.m. 32 m. 30 breaks.<br />
[Went to Edinburgh to meet H.L.]§<br />
* Not understood. † Om Tat Sat Aum. ‡ 30. 15. 60.<br />
§ This meeting with H. L., though of no importance in itself, led to one of<br />
the most important happenings in P.’s life; for it was through him that he<br />
again met Ourada the seer, as we shall see at a later date.