|
SECTION FIFTEEN
TRANSFORMATION OF THE VITAL NATURE
I. LIBERATION FROM EGO II. REJECTION OF DESIRE III. REMOVAL OF WRONG VITAL MOVEMENTS
I. LIBERATION FROM EGO
Need of Transforming the Ego
OBVIOUSLY, unless the object is Nirvana, the small ego has to be attended to—not indulged but transformed out of existence.
21-4-1936
THE form of ego has to be dissolved, it has not to be replaced by a bigger ego or another kind of ego. It has to be replaced by the true being which feels itself, even though individual, yet one with all and one with the Divine.
23-4-1936 Page-425 (1) IT is so with everybody. Human nature is shot through in all its stuff with the thread of the ego; even when one tries to get away from it, it is in front or could be behind all the thoughts and actions like a shadow. To see that is the first step, to discern the falsity and absurdity of the ego- movements is the second, to discourage and refuse it at each step is the third,—but it goes entirely only when one sees, experiences and lives the One in everything and equally everywhere.
8-10-1933 (2)
It is so with everybody, because the human consciousness is permeated in all its past ideas with this substance of egoism. It is only by a constant quiet vigilance and increasing consciousness that it can be got out—for if it is not allowed to play, it conceals itself and takes subtle and disguised forms. 8-6-1933 Page-426 (3)
You cannot expect to drive the ego out of the movements in a short time. What is necessary is to see it quietly without being discouraged by its presence and by a steady persistent action work it out of the system.
27-10-1933 (4)
For the ego, however insistent it may be, one has to keep one’s eye on it and say no to all its suggestions so that each position it takes up proves to be a fruitless move. Treated in that way, it becomes ready for the moment when the psychic has only to give a slight push for it to fall away in each field of its activity from its loosened roots. Persevere steadily in the present movement and it cannot fail to be effective.
21-3-1937 Page-427 Most Effective Force for Liberation from Ego
WITHOUT persistent rejection it (liberation from the ego) cannot be done. Going up into the Self liberates the higher parts, but the ego remains in the lower parts. The most effective force for this liberation is the psychic control along with steady rejection.
15-7-1936 Necessity of Psychic Liberation and Self-realisation for Removal of Ego
WITHOUT the liberation of the psychic and the realisation of the true Self the ego cannot go, both are necessary. If there is no consciousness of the Self, how can the ego disappear? The psychic can be liberated by love and devotion, but I was speaking of a case in which it is not so liberated, and the realisation of the Self seems more easy.
3-11-1936 Page-428 Necessity of Widening the Consciousness for Liberation from Ego
IT is rather a wider than a higher consciousness that is necessary for the liberation from the ego— going high is necessary of course, but by itself it is not sufficient.
15-7-1936 Going Within and Conquest of Ego
YES. If you had gone inside, the psychic development would have been easier, and the conquest of ego—likewise, the widening of the consciousness.
26-7-1936
ONCE the universality is established, there is no longer a secure fortress in the nature for the vital egoism—the walls of it having been broken down. Page-429 They may still attack from outside, but it now lies in the power of the sadhak to prevent their making a settled formation in him any longer.
9-7-1933 Liberation from Ego and Transformation
THE transformation of the Gunas is necessary for the perfection of the nature, not for liberation. Liberation comes by loss of ego and desire.
20-1-1936
BUT who has got rid of ego in this Ashram? To get rid of ego is as difficult as to make a complete surrender.
10-8-1936 Page-430
THERE is nothing to be troubled about. You ought rather to congratulate yourself that you have become conscious of your ego-centricity. Very few people in the Ashram are. They are all ego-centric and they do not realise their ego-centricity. Even in their sadhana the I is always there,—my sadhana, my progress, my everything. The remedy is to think constantly of the Divine, not of oneself, to work, to act, do sadhana for the Divine; not to consider how this or that affects me personally, not to claim anything, but to refer all to the Divine. It will take time to do that sincerely and thoroughly, but it is the proper way.
31-3-1936 The Ego-centric and the Unegoistic Attitude
THE ego-centric man feels and takes things as they affect him. Does this please me or displease, give me gladness or pain, flatter my pride, vanity, ambition or hurt it, satisfy my desires or thwart them, etc. The unegoistic man does not look at Page-431 things like that. He looks to see what things are in themselves and would be if he were not there, what is their meaning, how they fit into the scheme of things—or else he feels calm and equal, refers everything to the Divine, or if he is a man of action, how they will serve the work that has to be done or the life of the world or the cause he serves, etc. etc. There can be many points of view which are not ego-centric.
2-4-1936
A TRUE spiritual experience must be free from the claim of the ego. What the ego can do, however, is to get proud of having the experience and think: "What a great one am I?" Or it may think, "I am the Self, the Divine. So let me go and do what I will, for it is the Divine who wills in me." It is only if the experience of Self imposes silence on the other parts and frees the psychic that the ego disappears. Even if not ego itself, numerous fragments and survivals of ego-habit can remain and have to- be eliminated.
3-11-1936 Page-432 Exaltation and Egoistic Feeling in Spiritual Experience
A CERTAIN exaltation of the being comes naturally with the stronger experiences and the sense of marvel or miracle may go with it, but there should be no egoistic feeling in the exaltation.
23-5-1936 Opening to Higher Force and the Danger of Magnified Ego
YES, it is a thing which comes to many, exaggerated and made a principal part of the vital attitude, it has been the cause of failure and departure of several who consider themselves great sadhakas— they made it an excuse for indulging and magnifying the vital ego. Since you see that it is ridiculous, you should have no difficulty in getting rid of it. The only truth in it is that each one who opens himself in such a way that the Force can get through to his material so as to change it, will by that be contributing to the victory of the Force—but it applies to everybody, not to any one individual.
1933 Page-433 Vehemence of Unregenerate Vital Ego
VEHEMENCE comes from the unregenerate vital ego which is just the thing that stands most in the way of the transformation; other things are comparatively mild obstacles compared with this part of the being. It is much better that the Mother refused consideration to this part of you—consideration would have been a much more dangerous test than refusal.
9-6-1933
IT is egoistic if the ego thinks that it is the psychic fire. If the consciousness feels identified with the psychic fire and becomes conscious that the fire can burn out all impurities, then it is a true experience.
20-5-1936 Page-434
YES—self-justification keeps the wrong movement going because it gives a mental support. Self- justification is always a sign of ego and ignorance. When one has a wider consciousness, one knows that each one has his own way of looking at things and finds in that way his own justification, so that both parties in a quarrel believe themselves to be on the right. It is only when one looks from above in a consciousness clear of ego that one sees all sides of a thing and also their real truth.
2-3-1933
You have capacities and Yogic stuff, but along with them goes a very strong self-esteem and a self-righteous spirit which stand in the way of perfection and constitute a very serious obstacle. So long as a sadhak has that, the attempt of the Truth to manifest in him will always be baffled by his changing it into mental and vital constructions which distort it, turn it into ineffective half-truth or even make truth itself a source of error.
2-12-1931 Page-435
IT is not what others think of you that matters, but what you are yourself.
1933 False and True Judgment of Others
IT is the petty ego in each that likes to discover and talk about the "real or unreal" defects of others —and it does not matter whether they are real or unreal; the ego has no right to judge them; because it has not the right-view or the right spirit. It is only the calm, disinterested, dispassionate, all-compassionate and all-loving Spirit that can judge and see rightly the strength and weakness in each being.
12-6-1934 Page-436
IT is not a question of ordinary life. In ordinary life people always judge wrongly because they judge by mental standards and generally by conventional standards. The human mind is an instrument not of truth but of ignorance and error.
25-8-1933
Do not dwell much on the defects of others. It is-not helpful. Keep always quiet and peace in the attitude.
16-2-1937
IT depends on the nature of the ego. Some egoists are hard-skinned and not sensitive at all, others are hyper-sensitive.
16-6-1936 Page-437 II. REJECTION OF DESIRE
Desires in the Straight Path
Is there any time in the "straight path" for satisfying desires? If desire is not mastered, how can there be any straight walking on the straight path?
26-6-1932
ALL desires and attachments are vital, all self- indulgence also. Page-438
IT is the old vital nature that feels its human worldly desires will not be satisfied and feels like this. All that has not to be indulged but rejected and swept aside. In its place must come the wideness in which there is a self-existent peace and satisfaction and into that peace and wideness must come the Mother’s greater peace, force, light, knowledge, Ananda.
8-9-1933
ALL belongs to the Divine—there must be no ego or desire—only the Divine and its Light, Knowledge, Power, Ananda, action. But all this must come from above, not from the mixed lower cosmic forces. 6-3-1934
AFTER realisation whatever the higher Will demands is the best—but first, detachment is the rule. To reach the freedom without the discipline and development is given to few.
15-11-1933 Page-439 Surmounting of Vital Desires and Establishment of Calm and Strength
THERE was and is the opening before you of a new stage in your spiritual development. For it to realise itself you must progress first in two directions. The first we have already pressed on you—the surmounting of those vital desires which linked you to the lower movements and invited the pressure of a hostile Force on your lower vital and your body, and the complete surrender of life and body to the One alone. The other is the descent of a full calm and strength and equanimity into these parts so that you may conquer life and its difficulties and do your work for the Divine. This calm and strength had often descended into your mind and higher vital, but these other parts were still open to much weakness and attachment and a self-indulgent movement. That must go if one wants to become a hero and master of spiritual action. In your life at your previous place these things were too much sheltered and allowed to remain; at your present place you have a chance to be by yourself with the Divine Force and look life in the face from the soul’s inner strength and become master of circumstances. Outer difficulties or inconveniences you should not allow to alarm or depress you. Inner difficulties should also be met with detachment, calm equality, the unshakable will to conquer. Page-440 As for the rest you have rightly said, "I must preserve my equanimity and a faith in Divine Guidance when falsehood or any trouble or difficulty confronts me." The defect that opened the way to the bodily and other troubles was the faltering in your resolution to conquer the vital and follow the straight and high path and the consequent violent despair and depression it brought in its wake. Let these disappear altogether and do not allow them to rise in that way again. The path of spiritual calm and strength and the consecration of all your forces to the Divine is the one safe way for you and that you must now consistently follow.
1-11-1933 The Obstruction of Small Desires
You have done rightly about the things. These small desires obstruct greatly the change in the outer consciousness and the being must be free from them if the transformation is not to be hampered there.
25-8-1936 Page-441
IT is the small habits of the lower-vital being which gather all their strength to resist correction and try to occupy the consciousness. When they come you must learn to detach your inner consciousness from them entirely so that even when they strongly come they will not be able to occupy the consciousness or get any assent.
6-9-1934 Small Habits of the Physical-Vital
THE vital in the physical easily slips back to its old small habits if it gets a chance. It is there that they stick. They go entirely only when that part gets equanimity and a simple natural freedom from all desires.
22-3-1934 Page-442 Automatic Action of the Physical-Vital’s Habits
THESE habits of the physical-vital are almost automatic in their action and it takes either a very strong will or a persistent effort of self-discipline to get out this automatic, almost reflex action. You should not therefore be discouraged by the difficulty, but go on with the necessary perseverance of the will to press it out of existence.
27-8-1933 Mental Obsession Due to Vital Attachment
WHEN the vital takes hold of a thing, it is often like that— it fixes it continually on the mind till it is either satisfied or the hold thrown off.
19-6-1933 Purification of the Vital-Physical
IT is the crude vital-physical that returns upon you in this way—and these returns must be the cause of all the feelings of illness, weakness, tamas that you get. A purification of this part by the descent of the higher consciousness into it is a very great necessity for your sadhana. Page-443 Two Places of Retirement of Vital-Physical Movements
THERE are two places into which it (the crude vital- physical) can retire—the subconscient vital below or the environmental consciousness around. When it returns, it surges up from below, if it is the former, or approaches and invades from outside if it is the latter.
Deliverance from Blind Vital Energy
IT is through a change in the vital that the deliverance from the blind vital energy must come—by the emergence of the true vital which is strong, wide, at peace, a willing instrument of the Divine and of the Divine alone.
28-8-1933 Page-444
IT means the life-energy which comes from within and is in consonance with the psychic being—it is the energy of the true vital being, but in the ordinary ignorant vital it is deformed into desire. You have to quiet and purify the vital and let the true vital emerge. Or you have to bring the psychic in front and the psychic will purify and psychicise the vital and then you will have the true vital energy.
1933
Page-445 III. REMOVAL OF WRONG VITAL MOVEMENTS
Need of Disciplining the Restless Vital (1)
THE human vital is almost always of that nature, but that is no reason why one should accept it as an unchangeable fact and allow a restless vital to drive one as it likes. Even apart from Yoga, in ordinary life, only those are considered to have full manhood or are likely to succeed in their life, their ideals or their undertakings who take in hand this restless vital, concentrate and control it and Page-445 subject it to discipline. It is by the use of the mental will that they discipline it, compelling it to do not what it wants but what the reason or the will sees to be right or desirable. In Yoga one uses the inner will and compels the vital to submit itself to tapasya so that it may become calm, strong, obedient —or else one calls down the calm from above obliging the vital to renounce desire and become quiet and receptive. The vital is a good instrument but a bad master. If you allow it to follow its likes and dislikes, its fancies, its desires, its bad habits, it becomes your master and peace and happiness are no longer possible. It becomes not your instrument or the instrument of the Divine Shakti, but of any force of the Ignorance or even any hostile force that is able to seize and use it.
30-1-1933 (2)
It is true that for the external vital an outer discipline is necessary for the purification, otherwise it remains restless and fanciful and at the mercy of its own impulses—so that no basis can be built there for a quiet and abiding higher consciousness to remain Page-446 firmly. The attitude you have taken for the work is, of course, the best one and, applying it steadily, the progress you feel was bound to come and is sure to increase.
Overcoming Restlessness and Attachment
IT is necessary that you yourself should get over any restlessness or strong attachment and face these things with a perfectly calm mind. If you can do that, it will then be easier for the Force to do something. For any attachment or restlessness comes in the way of a spiritual working. Train yourself to look calmly without disturbance and simply see what has to be done and quietly will it; it is so that the ordinary consent of the Nature-forces can be overtopped and overcome.
31-3-1936 Page-447 Inexhaustible Energy and Discipline
AN overmastering impulse is not necessarily an inspiration of true guidance; in following always such impulses one is more likely to become a creature of random caprices. Inexhaustible energy is an excellent thing, but not an energy without discipline.
2-4-1930 (1)
THE liberation you feel is likely to be fundamental and definite. But in these matters, even after the liberation, one has to remain vigilant—for often these things go out and remain at a far distance, waiting to see if under any circumstances in any condition they can make a rush and recover their kingdom. If there has been an entire purification down to the depths and nothing is there to open the gate, then they cannot do it. But it is only after one has been a long time free that one can say, "Over, it is all right for ever."
11-5-1933 Page-448 (2)
It is perhaps that the attitude you took of going on with the calm within and slowly changing what had to be changed, postponing certain things for the future,—though not a wrong attitude in itself, —made you somewhat lax, allowing things to play on the surface (desires, etc.) which should have been kept in check. This resolution may have opened the way for the old movements to rise through this part which was not yet ready to change at all and the hostile forces finding you off your guard took the opportunity to push the attack home. They are always vigilant for an opportunity and there must be a sufficient vigilance on the sadhak’s side to refuse it to them. It is also possible that as the Force descending in the general atmosphere has carried in it some pressure on the consciousness of the sadhaks to be more ready, more awake, less engrossed in the movements of the ordinary nature than they are now, it fell upon this part and the resistance in it, which was mostly passive for a long time, became suddenly active under the pressure.
29-3-1936 Page-449 Need of Patience in Changing the Vital
THE one thing you have to avoid is losing patience; for that only prolongs the vital trouble. If the vital is to be changed (fundamentally) it always gives constant trouble like this until one can seat oneself fixedly in the calm of the inner consciousness and keep the vital movements quite on the surface.
12-7-1933 Repeated Struggle with Lower Forces
IT is the usual course of the process by which the change of consciousness is effected. The lower forces seldom yield the ground without a protracted and often repeated struggle. What is gained can be covered over, but it is never lost.
27-4-1933 Page-450
WHY do you indulge in these exaggerated feelings of remorse and despair when these things come up from the subconscient? They do not help and make it more, not less, difficult to eliminate what comes. Such returns of an old nature that is long expelled from the conscious parts of the being always happen in sadhana. It does not at all mean that the nature is unchangeable. Try to recover the inner quietude, draw back from these movements and look at them calmly, reducing them to their true proportions. Your true nature is that in which you have peace and Ananda and the love of the Divine. This other is only a fringe of the outer personality which in spite of these returns is destined to drop away as the true being extends and increases.
18-3-1933
THERE is no reason to be so much cut down or despair of your progress. Evidently, you have had a surging up of the old movements, but that can always happen so long as there is not an entire change of the old nature both in the consciousness and subconscient parts. Something came up that made you get out of poise and stray into a past round of feelings. The one thing to do is to quiet yourself and get back into the true consciousness and poise. Page-451 Uprising of Dissatisfied Desires
IT is again the old vain imagination prompted by an uprising of the dissatisfied desires of the vital nature. Evidently, the wrong attitude of desire must have been waiting for its opportunity and it gave the opportunity also for the old vital to rise and indulge in its accustomed movements. It is also evident that it was the pressure of the desire coming up from below that removed the Ananda. The psychic Ananda and the desire of the complaining and clamouring vital cannot go together; if desire comes up, the Ananda is obliged to draw back— unless you reject the desire in time and refuse to make any compromise with it. Especially, when the Mother was giving you wideness and peace and intense Ananda, it was irrational in the extreme to give room to an external desire and sacrifice all that for its sake.
26-12-1932 Page-452 Return of Suppressed Habitual Movements
ALL these movements simply mean that a certain part of the nature, full of habitual emotional movements, had been lying suppressed but not definitely dealt with and has now come up with as much force as possible, taking advantage of the descent of the consciousness from the peace and Ananda. It is an old habitual movement of the egoistic vital that is repeating itself. You had pushed it down into the subconscient and away to the outskirts of your nature, but not cleared the nature of it entirely. It is not surprising that it has pushed back the inner self and its experiences for the time being; if it had not done that, it could not last for a moment. But that is no reason why you should talk as if it were a hopeless downfall; it is not that, though it is a serious stumble. You have to recognise it for what it is and get out of the wave and throw it away from you. Steady yourself and look straight at what has happened without overstressing its importance, it will then pass away sooner.
28-12-1932 Page-453 Temporary Lapse Due to Rising Up of Old Movements
THERE is no reason for despondency. When one has progressed as far as you did, that is, so far as to feel and maintain the calm and have so much of the psychic discrimination and the psychic feeling, one has no right to despair of one’s spiritual future. You could not yet carry out the discrimination into an entire psychic change, because a large part of the outer physical consciousness still took some pleasure in old movements and therefore these roots remained alive in the subconscient. When you were off your guard, the whole thing rose up and there was a temporary and violent lapse. But this does not mean that the nature is not changeable. Only the calm inner conscious poise, the psychic discrimination and above all a will to change, stronger and steadier than before, must be so established that no upsurging or invasion will be able to cloud even partly the discrimination or suspend the will. You saw the truth but this part of the old nature which rose up did not want to acknowledge—it wanted its play and imposed that on you. This time you must insist on a complete truthfulness in the whole being which will refuse to accept any denial of what the psychic discrimination Page-454 sees or any affirmation or any consent anywhere to what it disapproves, spiritual humility and the removal of self-righteousness, self-justification and the wish to impose yourself, the tendency to judge others, etc. All these defects you know are in you; to cast that out may take time, but if the will to be true to the inner self in all ways is strong and persistent and vigilant and always calls in the Mother’s Force, it can be done sooner than now seems possible.
21-8-1936 Mechanical Recurrence of Vital Difficulties
THE difficulty you have in your vital is not peculiar to you, but is in some degree and in some form or another a fairly general malady. Its constant return, the mechanical irrational return even when all the rest of the nature has rejected it, is due to the obstinacy of the material consciousness always repeating the old movement in the old groove at the least touch from the old habitual forces. It is a question of faith, patience and persistence. One must be more obstinate than the obstinate material nature and persevere until the light and truth can Page-455 take permanent hold of the parts which are still responsive to the old movements. There can be no doubt that with this perseverance the Truth will in the end conquer. It would make it easier if you could get rid of certain fixed ideas and of the habitual reaction of depression or despair when these recurrences come. For instance, dismiss any question about the "possibility" of conversion of your vital being; you should see rather that it is certain and not merely possible. When there are these recurrences, do not allow yourself to be depressed by them, but simply observe and stand back and call in the higher force with the full confidence that these are mechanical recurrences and in substance nothing more —however strong they may seem in appearance. The principle of mechanical repetition is very strong in the material nature, so strong that it makes one easily think that it is incurable. That, however, is only a trick of the forces of this material inconscience; it is by creating this impression that they try to endure. If, on the contrary, you remain firm, refuse to be depressed or discouraged and, even in the moment of attack, affirm the certainty of eventual victory, the victory itself will come much more easily and sooner.
2-11-1931 Page-456 Recurrence of Past Remembrances
So long as you have not learned the lesson the past had to teach you, it comes back on you. Notice carefully what kind of remembrances come, you will see that they are connected with some psychological movements in you that have to be got rid of. So you must be prepared to recognise all that was not right in you and is still not corrected, not allow any vanity or self-righteousness to cloud your vision.
24-10-1932 Response to Suggestions of Rejected Movements
ALL these things are there in human nature, habitual movements, which show their true nature only when the light of the higher consciousness is turned on them. Even after they have been rejected the possibility of a response to such suggestions from outside remains in the grain of the lower vital or vital-physical or the subconscient till there is the full enlightenment there.
November, 1933 Page-457 Rejection of the Lower Vital Desire
IT is because both your mind and vital have become sincere that the attack is strong and seems to you abnormal. Before as you were yielding from time to time, the part that wants was not acutely insistent and, when it pressed, it was not so acutely felt by the rest of the vital nature. It is your mental, psychic and higher vital beings that now stand completely apart from it. It is your physical-vital that still keeps the desire and is pushed from time to time by opposite forces to make the desire active. It was also this desire that created the physical disturbance from which you suffered a few days ego, You must get rid of this desire of the lower vital altogether.
30-7-1932 Rejection of Desires by the Vital
IT is the vital-physical that receives these suggestions and obeys these desires. What you have to do is to get the consciousness down into the whole of the vital proper so that not only the mind but the vital itself will reject these desires. In that case, the vital-physical desires will lose half their force.
1-9-1933 Page-458 Necessity of Vital’s Call for Transformation
THE vital may understand, but that is not enough, it must whole-heartedly call for the peace and transformation. There must be a large part of it unable to change its position and give up its moods or its way of receiving things; otherwise these depressions could not be so acute. There is no reason why you should not get the peace, but this must change.
14-10-1933 Depression Due to Revolt of Unsatisfied Desire
To yield to depression when things go wrong is the worst way of meeting the difficulty. There must be some desire or demand within you, conscious or Page-459 subconscious, that gets excited and revolts against its not being satisfied. The best way is to be conscious of it, face it calmly and steadily throw it out. If the lower vital (not the mind only) could permanently make up its mind that all desire and demand are contrary to the Truth and no longer call for them, these things would lose very soon their force of return.
19-5-1930
AFTER you went from here it seems that the vital difficulties which you were emerging from here came back with your return to the atmosphere and that was the cause of the violent depression and ill-health that fell upon you. The depression again was the cause why everything went wrong and the arrangements made fell through or took a wrong turn. For depression prevents the Force from flowing through and calls in the adverse forces and gives them a chance to destroy the helpful formations that are made. All the trouble and difficulty you have had will disappear or be minimised if you shake off this tendency to depression altogether.
1-11-1933 Page-460
HOWEVER or from wheresoever it came, the only thing to do with a depression is to throw it out.
22-6-1937 Right Way of Dealing With the External Being (1)
Do not allow yourself to admit any movement of vital depression, still less a depressed condition. As for the external being, it is always, not only in you but in everyone, a difficult animal to handle. It has to be dealt with by patience and a quiet and cheerful perseverance; never get depressed by its resistance, for that only makes it sensitive and Page-461 aggrieved and difficult, or else discouraged. Give it rather the encouragement of sunlight and a quiet pressure, and one day you will find it opening entirely to the Grace.
17-4-1932 (2)
These feelings of despair and exaggerated sense of self-depreciation and helplessness are suggestions of a hostile Force and should never be admitted. The defects of which you speak are common to all human nature and the external being of every sadhak is full of them; to become aware of them is necessary for the transformation, but it must be done with a quiet mind and with the faith and surrender to the Divine and assured aspiration to the higher consciousness, which are proper to the psychic being. The transformation of the external being is the most difficult part of the Yoga and it demands faith, patience, quietude and firm determination. It is in that spirit that you have to throw these depressions aside and go steadily on with the Yoga.
13-2-1933 Page-462 The Best Way to Set Right the Wrong Movements
IT is indeed good that the psychic intervened and prevented the mind from taking the wrong direction. It is not possible that there should not be stumbles, failures, etc. in the work of self-purification and change, but to feel upset or remorseful over them is harmful rather than helpful; it easily brings depression, and depression brings clouding of the mind and weakness. To observe calmly the wrong movement and its nature (here it was the tongue that was at fault and the tongue is always an easily erring member) and to set it right inwardly is always the best way. Calm, especially when the true spiritual calm of the Self is there, is the thing that must always be preserved; with that everything else can he done in time and with the least trouble.
27-11-1936 Page-463 Oscillation due to Vital’s Non-co-operation
IT is an oscillation due to something in the resistant part (not the whole of it) being still dissatisfied at the call to change. When any vital element is disappointed, dissatisfied, called or compelled to change but not yet willing, it has the tendency to create non-response or non-co-operation of the vital, leaving the physical dull or insensible without the vital push. With the psychic pressure this remnant of resistance will pass.
29-8-1936
THE feeling of the desert comes because of the resistance of the vital which wants life to be governed by desire. If that is not allowed, it regards existence as a desert and puts that impression on the mind. The Shakti in the heart is the psychic Force.
30-1-1935 Mastering the "Irrational Knot" of Despondency
THE weakness in yourself of which you speak is there, as the persistency of these movements show, but it is not in the heart—your heart is all right— Page-464 but in the lower vital nature. All your weaknesses are there; the rest of your being is quite strong enough for the spiritual life. But this inadequacy of the lower vital is not peculiar to you, it is present in almost every human being. This tendency to irrational sadness and despondency and these imaginations, fears and perverse reasonings—always repeating, if you will take careful notice, the same movements, ideas and feelings and even the same language, and phrases like a machine—is a characteristic working of the lower vital nature. The only way to get rid of it is to meet it with a fixed resolution of the higher vital and the mind and the psychic being to combat, reject and master it. As you were determined to master the sex-impulse and the desire of the palate, so you must determine to master this "irrational knot" of despondency and the lower vital nature. If you indulge it and regard it as a natural part of yourself with good causes for existence or if you busy yourself finding this or that justification when it comes, there is no reason why it should let go its unpleasant grip upon you. Be firm and courageous here, as you have learnt to be with other movements of your lower vital; you will then find less difficulty in your meditation and your general sadhana.
12-11-1931 Page-465
SADNESS is of no use—it is itself a form of tamas (inertia) and therefore does not help recovery.
22-7-1936 Bitterness of Dissatisfied Vital
THE bitterness you feel is that of a restless and dissatisfied vital which did not get what it desired because it could not desire anything strongly and persistently. Otherwise it could have all the vital desires—marriage, friends, position, etc.—but it could stick to nothing owing to a kind of weak restlessness. In the Yoga it has shown the same restless weakness, —otherwise it could by this time have attained something, and besides there was the sex-impulse which it would neither satisfy nor leave. You must know what you want and want it with your whole will—it is only so that there can be an end of this restlessness and failure.
7-4-1933 Page-466 Rejection of Grief and Turning to the Central Aim
You should not indulge this sense of grief—remain calm, confident, turned to the one Will in all circumstances; that is the way to secure that each step will be taken in the right measure and produce its best possible consequences. Regard henceforth the question of Y and your relation with Y as a minor and subordinate thing on the outer side of your sadhana. If you take it as a problem of the first importance, it will become that and stand in your way again. Look at it as a question from the past that has been firmly settled and put in its place and turn to the central aim of your sadhana. For the rest, apart from this circumstance, you need change nothing in the inward aim and concentration of your will and endeavour on the one thing to be done—the entire self-giving and self- dedication of your inner and outer being to the Divine alone. If you can adopt firmly the right inward attitude, it may even be easier so than by an outward rule for your main guidance.
10-4-1933 Page-467
WHAT you write about X is quite correct. It is not necessary to be always serious of face or silent in doing the Yoga, but it is necessary to take the Yoga seriously and silence and inward concentration have a large place. One can’t be all the time throwing oneself outward if to go inside and meet the Divine there is one’s aim. But that does not mean that one has to be grave and gloomy all the time, or gloomy at most times, and I don’t suppose the sadhaks here are like that. It is X’s rhetorical way of putting his difficulty—the difficulty of a vital that wants to throw itself always outward in action and creation, while another part is dissatisfied with the result and feels that its own movement is frustrated. There are two people in him, one wanting a life of vital expansion, the other an inner life. The first gets restless because the inner life is not a life of outward expansion; the other becomes miserable because its aim is not realised. Neither personality has to be thrown away in this Yoga; but the outer vital one must allow the inner to establish itself, give it the first place and consent to be only an instrument of the soul and to obey the law of the inner life. This is what X’s mind still refuses to understand; he thinks one must be either Page-468 all gloomy and cold and grave or else bring the vital bubble and effervescence into the inner life. A quiet, happy and glad control of the vital by the inner being is a thing he is not able as yet to conceive.
27-5-1937 The Perverse Twist of the Vital
THE thing in you which enjoys the suffering and wants it is part of the human vital—it is these things that we describe as the insincerity and perverse twist of the vital; it cries out against sorrow and trouble and accuses the Divine and life and everybody else of torturing it, but for the most part the sorrow and the trouble come and remain because the perverse something in the vital wants them! That element in the vital has to be got rid of altogether.
23-6-1932 Page-469
THE whole significance of your sentences was that you had made all the necessary resolution, but you could not carry them out because the Force refused to support you. That is the usual trick of the vital mind when it wants to rid itself of the blame for difficulties or want of progress in the sadhana: "I am doing all I can, but the Force is not supporting me". It is no use your quoting other sentences, because you write now one thing, now another, shifting your ground for the sake of your arguments. If logic could help you to get rid of this trick of the vital mind, it would be worth while learning logic.
15-11-1936
As to what you ask about anything else being behind than what your mind was conscious of in its surface intention, there is more often than not something behind when the vital meddles in the matter— and it is a part of self-knowledge not to be misled by the mind’s surface movements but to detect this something behind. For it is the habit of the vital to make a mask of the mind’s arrangements about feelings and actions in order to conceal even from the self-observation of the doer the secret underlying motive or forces behind the speech, act or feelings. Page-470
IT is indeed amazing that you should have lost yourself to an extravagant deception such as X has set on foot. It is simply the spirit of vital falsehood, dramatic and romantic, obscuring the reason and shutting out common sense and simple truth. To clear the vital, you must get out of it all compromise with falsehood—no matter how specious the reason it advances—and get the habit of simple straightforward psychic truth engraved in it so that nothing may have a chance to enter. If this lesson can be imprinted in that part of the vital which is capable of such compromises some good will come out of this wrong movement. Put the Mother’s notice henceforth at the door of your vital being, "No falsehood hereafter shall ever enter here", and station a sentry there to see that it is put into execution.
18-5-1933 Page-471 Establishing Psychic Influence over Lower Vital Mature
IT is certainly not the answering of questions that will remove the underlying cause of recurrence. Even if the answers satisfy, it could only be for a time. The same questionings would arise either in a mechanical reiteration—for it is not truly the reason from which they arise, it is a certain part of the vital consciousness affected by the surrounding atmosphere—or else presented from a shifted ground or a somewhat changed angle of vision. The difficulty can only disappear if you remain resolute that it shall disappear—if you refuse to attach any value to the justifications which the mind is made to put forward for your "sadness" under this atmospheric influence and, as you did in certain other matters, stick fast to the resolution to make the Yogic change, to awake the psychic fully, not to follow the voices of the mind but to do rather what the Mother asks of you, persisting however difficult it may be or seem to be. It is so that the psychic can fully awake and establish its influence, not on your higher vital where it is already awake, but on the lower vital, for it is there that your difficulties are and that this vital depression recurs.
28-12-1931 Page-472 Clouding of Reason by the Vital Mind
SUGGESTIONS of ambition, etc. are always born in the vital mind or, as it might be called, the mind of the vital and from there they rush up to the thinking mind and claim its assent and the sanction of the mental will. When the thinking mind gets clouded by the uprush, it is carried away and gives its assent. The thinking mind (reason) has always to remain unmoved above and judge what is right without being caught and carried away by the vital.
27-7-1933 Rejection of Ignorant Forces from the Vital
YOUR analysis is perfectly accurate—with this clear knowledge of the mechanism of the whole thing it should be easier to get rid of these ignorant forces. It is true that they care nothing for truth or reason and appeal only to the blind feelings of the vital, but still the light of the true consciousness turned steadily on them ought to so much enlighten your own vital that it will no longer lend itself to the things that seek to disturb it and be ready to take its stand in the calm and happiness of surrender to the Divine.
2-8-1933 Page-473
III. REMOVAL OF WRONG VITAL MOVEMENTS Irrationality of the Lower Vital
THE lower vital is not a part that listens to reason. There is no why to its action; it acts in a particular way because it has been accustomed to act in that way, and it goes on even if the doing brings a painful reaction.
27-8-1933
Rejection of Pride—The Central Change of Attitude
FROM your last letter it is clear that it is not your own will that pushes you to go but something that has taken hold of your mind, a clutch of some Force which is using an old movement of the outward mind and vital to drive the action. All the more reason to reject this action as contrary to the soul’s and heart’s true feeling. The pride that says: "I am one of those who can break but will not bend", is a poor thing and conceals the fact that one is bending before forces and impulses that are ignorant and obscure. Its result is, as you yourself have seen at the end of your letter, that one bends to the lower forces of nature but refuses to bend to the Divine. If sadhana is a struggle between the higher Will and the old forces of nature bringing suffering and Page-474 inner torment, we do not want you to do that kind of sadhana. That is not the spirit of our Yoga. What we want you to do is to recover your quietude and go on in that. To have the basis of quietude and allow the Divine Force to work in you firmly and quietly is always the best method—it is not necessary to proceed through a big personal effort, disturbance and struggle. Come back to this—open yourself once more as you did before—then you got back sleep or health in a day or two and were growing inwardly without excessive trouble—and let the Mother’s Power and Grace lead you. I shall do all to help you and pull you out, but that which has closed itself in you must open for the help to work quickly as it did before. Otherwise too it can pull you out, but if there is this strong obstruction that has to be undone, time is needed. A central change of attitude in your mind would, I believe, make all the difference—it has done before.
17-2-1937 Page-475 Rejection of the Possessive Instinct—Mixture of Truth and Falsehood in Human Nature
I DO not see why you, make such a big difference between the quarrels and jealousy over other women and quarrels and jealousy over other attractions not of a sexual character. They both spring from the same primary impulse, the possessive instinct which is at the base of ordinary vital love. In the latter case, as often sexual jealousy is not possible, the mind supports itself on other motives which seem to it quite reasonable and justifiable—it may not be conscious that it is being pushed by the vital, but the quarrels and the vivacity of the disagreement are there all the same. Whether you had or had not both forms of it, is not very material and does not make things better or worse. It is the getting rid of the instinct itself that matters, whether from the psychological point of view or from that of a spiritual change. The one thing that is of any importance is the fact that the old personality which you were throwing out has reasserted itself for the moment, as you yourself see. It has confused your mind, otherwise you would not ask the question whether it is there still and how that agrees with my description of your aspiration and glimpse of turning entirely to the Mother as true and real. Of course, they were true and real and sincere and they are still there even if for a moment clouded over. You know well enough by this time that the whole being is not one block so that if one part changes, all changes miraculously Page-476 at the same time. Something of the old things may be there submerged and rise up again if the pressure and fixed resolution to get rid of them slackens. I do not know to what you refer when you speak of the statement that—"Light and Darkness, Truth and Falsehood cannot dwell together"; but certainly it can only mean that in the spiritual endeavour one cannot allow them to dwell together,—the Light, the Truth must be kept, the Darkness, the falsehood or error pushed out altogether. It certainly did not mean that in human beings there can be either only all light or only all darkness and whoever has any weakness in him has no light and no sincere aspiration and no truth in his nature. If that were so, Yoga would be impossible. All the sadhaks in this Ashram would be convicted of insincerity and of having no true sadhana—for who is there in whom there is no obscurity and no movement of ignorance? If you have fallen down from the consciousness you had, it is because instead of dismissing the dispute with X as a moment’s movement, you begin to brood on it and prolong the wrong turn it gave. It is no use persisting in the feelings that it creates in you. You have only to do what I have been trying to tell you. Draw back from them and, having seen what is there in the nature, dismiss them quietly and turn back again to the true consciousness, opening yourself to receive once more the Truth that is creating you anew and let it come down into all your nature. Page-477
IT is quite natural that there should be much mixture in the attitude till all is clear—the ordinary nature clings to the action and the transformation in its completeness cannot be sudden. What is necessary is that the basic consciousness should become firmly established in the Divine, then the mixture in the rest can be seen and steadily worked out. To have this outwardly as well as inwardly is a great progress.
24-4-1937 Standing Back from the Movement of Anger
IT is really simply the recurrence of an old habit of the nature. Look at it and see how trifling is the occasion of the rising of this anger and its outburst Page-478 —it becomes more and more causeless—and the absurdity of such movements itself. It would not really be difficult to get rid of it if, when it comes, you looked at it calmly—for it is perfectly possible to stand back in one part of the being, observing in a detached equanimity even while the anger rises on the surface— as if it were some one else in your being who had the anger. The difficulty is that you get alarmed and upset and that makes it easier for the thing to get hold of your mind which it should not do. Help we are giving you—stand back so as to be able to feel it and not this obsession of these surface movements.
30-1-1933 Rising above Quarrels and Clashes
QUARRELS and clashes are a proof of the absence of the Yogic poise and those who seriously wish to do Yoga must learn to grow out of these things. It is easy enough not to clash when there is no cause for strife or dispute or quarrel; it is when there is cause and the other side is impossible and unreasonable that one gets the opportunity of rising above one’s vital nature. Page-479 Rejection of Vital Sensitiveness and Self-esteem— Differences in Dealing with Different Natures
YOUR letter of the morning came entirely from the disturbed and wounded vital; that was why I was in no hurry to answer. I do not know why you are so ready to believe that myself or the Mother act from ordinary movements of anger, vexation or displeasure; there was nothing of the kind in what I wrote. You had been repeatedly falling from your attained level of a higher consciousness and, in spite of our suggestions to you to see what was pulling you down, your only reply was that you could see nothing. We know perfectly well that it was a part of your vital which did not want to change and, not wanting to change, was hiding itself from the mind and the mind itself did not seem very willing to see,—so we thought it necessary when you gave us a chance by what you wrote—first about X and secondly about the thoughts of the past—to indicate plainly and strongly the nature of the obstacle—on one side your old sentiment persisting in the opposite form of anger, resentment and wounded feelings, on the other the vital’s habit of self-esteem, censorious judgment of others, the sense of superiority in sadhana or in other respects, a wish to appear well before others and before yourself also. This especially has a Page-480 blinding influence and prevents the clear examination of oneself and the perception of the obstacles that are interfering with the spiritual progress. Even if the mind aspires to know and change, a habit of that kind acting concealed in the vital is quite enough to stand in the way and prevent both the knowledge and the change. I was therefore careful to speak plainly of vanity and self-righteousness, so that this part of the vital might not try not to see. The Mother speaks or writes much more pointedly and sharply to those whom she wishes to push rapidly on the way, because they are capable of it, and they do not resent or suffer but are glad of the pressure and the plainness, because they know by experience that it helps them to see their obstacles and change. If you wish to progress rapidly you must get rid of this vital reaction of abhimān, suffering, wounded feeling, seeking for argument of self- justification, outcry against the touch that is intended to liberate—for so long as you have these, it is difficult for us to deal openly and firmly with the obstacles created by the vital nature. In regard to the difference between you and X. The Mother’s warning to you against the undesirability of too much talk, loose chat and gossip, social self-dispersion was entirely meant and stands; when you indulge in these things, you throw yourself Page-481 out into a very small and ignorant consciousness in which your vital defects get free play and this is likely to bring you out of what you have developed in your inner consciousness. That was why we said that if you felt a reaction against these things when you went to X’s, it was a sign of your (psychic) sensitiveness coming into you—into your vital and nervous being, and we meant that it was all for the good. But in dealing with others, in withdrawing from these things you should not allow any sense of superiority to creep in or force on them by your manner or spirit a sense of disapproval or condemnation or pressure on them to change. It is for your personal inward need that you draw back from these things, that is all. As for them, what they do in these matters, right or wrong, is their affair, and ours; we will deal with them according to what we see as necessary and possible for them at the moment and for that purpose we can not only deal quite differently with different people, allowing for one what we forbid for another, but we may deal differently with the same person at different times, allowing or even encouraging today what we shall forbid tomorrow. X’s case is quite different from yours, for there is no resemblance in your natures. I told you that or something like it long ago and I emphasised in my letter to X that what Page-482 might be the rule for myself or A was not to be applied or going to be applied in his case. To deal otherwise would be to create difficulties in his sadhana and not to make it easier for him or swifter. I have also told him quite clearly in my letter that the attempt at meeting and mixing with others— which in the ordinary human life is attempted by sociableness and other contacts—has to be realised in Yoga on another plane of consciousness and without the lower mixture—for a higher unity with all on a spiritual and psychic basis. But the way, the time, the order of movements by which this is done, need not be the same for everybody. If he attempted to force himself it would lead to gloom, despondency and an artificial movement which would not be the true way to success. A human soul and nature cannot be dealt with by a set of mental rules applicable to everybody in the same way; if it were so, there would be no need of a Guru, each could set his chart of Yogic rules before him like the rules of Sandow’s exercise and follow them till he became the perfect Siddha! I have said so much in order to let you understand why we do not deal in the same way with X as with you or another. The tendency to take what I lay down for one and apply it without discrimination to another is responsible for much Page-483 misunderstanding. A general statement too, true in itself, cannot be applied to everyone alike or applied now and immediately without consideration of condition or circumstance or person or time. I may say generally that to bring down the Supermind is my aim in the Yoga or that to do that one has first to rise out of mind into overmind, but if on the strength of that, anybody and everybody began trying to pull down the Supermind or force his way immediately out of mind into overmind, the result would be disaster. Therefore concern yourself with your own progress and follow there the lead the Mother gives you. Leave others to do the same; the Mother is there to guide and help them according to their need and their nature. It does not in the least matter if the way she follows with him seems different or the opposite of that which she takes with you. That is the right one for him as this is the right one for you. You have now begun to see the difficulties that are still there in your vital; keep to that clear perception, let it grow clearer and more precise. Concentrate on what you have to do and do not let yourself be disturbed this way and that by irrelevant preoccupations or any other influence.
25-10-1932 Page-484 Variability of Spiritual Discipline —Repression and Real Change of the Vital Nature— Openness to the Mother
IT is not always safe to apply practically to oneself what has been written for another. Each sadhak is a case by himself and one cannot always or often take a mental rule and apply it rigidly to all who are practising the Yoga. What I wrote to X was meant for X and fits his case, but supposing a sadhak with a different (coarse) vital nature unlike X were in question, I might say to him something that might seem the very opposite, "Sit tight on your lower vital propensities, throw out your greed for food—it is standing as a serious obstacle in your way; it would be better for you to be ascetic in your habits than vulgarly animal in this part as you are now". To one who is not taking enough food or sleep and rest in the eagerness of his spirit, I might say, "Eat more, sleep more, rest more, do not overstrain yourself or bring an ascetic spirit into your tapasya". To another with the opposite excess I might speak a contrary language. Each sadhak has a nature or turn of nature of his own and the movement of the Yoga of two sadhaks, even where there are some resemblances between them, is seldom exactly the same. Page-485 Again, in applying some truth that is laid down it is necessary to give it its precise meaning. It is quite true that "in our path the attitude is not one of forceful suppression, nigraha"; it is not coercion according to a mental rule or principle on an unpersuaded vital being. But that does not mean either that the vital has to go its own way and do according to its fancy. It is not coercion that is the way, but an inner change in which the lower vital is led, enlightened and transformed by a higher consciousness which is detached from the objects of vital desire. But in order to let this grow an attitude has to be taken in which a decreasing importance has to be attached to the satisfaction of the claims of the lower vital, a certain mastery, saṁyama, being above any clamour of these things, limiting such things as food to their proper place. The lower vital has its place, it is not to be crushed or killed, but it has to be changed, "caught hold of by both ends", at the upper end a mastery and control, at the lower end a right use. The main thing is to get rid of attachment and desire; it is then that an entirely right use becomes possible. By what actual steps, in what order, through what processes this mastery of the lower vital shall come depends on the nature, the stress of development, the actual movement of the Yoga. Page-486 It is not the eating or the not eating of something that is the important point; what is important is how that or any of these food matters affects you, what is your inner condition and how any such indulgence, cooking or eating, stands or does not stand in the way of its progress and change, what is best for you as a Yogic discipline. One rule for you I can lay down, "Do not do, say or think anything which you would want to conceal from the Mother". And that answers the objections that rose within you from your vital, is it not?—against bringing "these petty things" to the Mother’s notice. Why should you think that the Mother would be bothered by these things or regard them as petty? If all the life is to be Yoga, what is there that can be called petty or of no importance? Even if the Mother does not answer, to have brought any matter of your action and self-development before her in the right spirit means to have put it under her protection, in the light of the Truth, under the rays of the Power that is working for the transformation—for immediately those rays begin to play and to act on the thing brought to her notice. Anything within that advises not to do it when the spirit in you moves you to do it, may very well be a device of the vital to avoid the ray of the Light and the working of the Force.
18-5-1932 Page-487 Plastic Dealing with Human Nature
ONE must not treat human nature like a machine to be handled according to rigid mental rules—a great plasticity is needed in dealing with its complex motives.
THE sadhana is done by the Mother according to the Truth and necessity of each nature and of each plane of Nature. It is not one fixed process.
13-9-1933 Punishment for Faults in Sadhana
IT is no question of fault or punishment—if we have to condemn and punish people for their faults and deal with the sadhaks like a tribunal of justice, no sadhana could be possible. I do not see how your reproach against us is justifiable. Our sole duty to the sadhaks is to take them towards their spiritual realisation—we cannot behave like the head of a Page-488 family intervening in domestic quarrels, supporting one, putting our weight against the other! However often V may stumble, we have to take him by the hand, lift him up again and get him to move once more towards the Divine. We have always done the same with you. But we could not support any demand of yours upon him. We have always treated it as something between him and the Divine. For you, the one thing we have insisted on and that with your full consent and with your prayers to us to be helped in doing it, is to cut the vital relation with him altogether and to base nothing upon it any more. Yet now you write to us that because we have not approved of your action of what you said to L, no matter what that might be,—you renounce us forever. I must ask you to return to your better self and your true consciousness and throw off these moods of vital passion which are unworthy of your soul. You have repeatedly written of your love for the Mother, the Ananda which you received from her and the number of spiritual experiences. Remember that and remember that that is your true way and your true being and nothing else matters. Get back your poise and throw off the lower nature and its darkness and ignorance.
29-3-1933 Page-489 The School-Master Method and the Spiritual Change
I NEVER point out to anybody his defects unless he gives me the occasion. A sadhak must become conscious and lay himself before the light, see and reject and change. It is not the right method for us to interfere and lecture and point out this and point out that. That is the school-master method—it does not work in the spiritual change.
10-5-1936
THE cardinal defect, that which has been always standing in the way and is now isolated in an extreme prominence, is seated or at least is at present concentrated in the lower vital being. I mean that part of the vital-physical nature with its petty and obstinate egoism which actuates the external human personality,—that which supports its surface thoughts and dominates its habitual ways of feeling, character and action. I am not concerned here with the other parts of the being and I do not speak of anything in the higher mind, the psychic self or the higher and Page-490 larger vital nature; for, when the lower vital rises, these are pushed into the background, if not covered over for the time, by this lower vital being and this external personality. Whatever there may be in these higher parts, aspiration to the Truth, devotion or will to conquer the obstacles and the hostile forces, it cannot become integral, it cannot remain unmixed or unspoilt or continue to be effective so long as the lower vital and the external personality have not accepted the Light and consented to change. It was inevitable that in the course of the sadhana these inferior parts of the nature should be brought forward in order that like the rest of the being they may make the crucial choice and either accept or refuse transformation. My whole work depends upon this movement; it is the decisive ordeal of this Yoga. For the physical consciousness and the material life cannot change if this does not change. Nothing that may have been done before, no inner illumination, experience, power or Ananda is of any eventual value, if this is not done. If the little external personality is to persist in retaining its obscure and limited, its petty and ignoble, its selfish and false and stupid human consciousness, this amounts to a flat negation of the work and the sadhana. I have no intention of giving my sanction to a new edition of the old fiasco, a partial and transient spiritual Page-491 opening within with no true and radical change in the law of the external nature. If, then, any sadhak refuses in practice to admit this change or if he refuses even to admit the necessity for any change of his lower vital being and his habitual external personality, I am entitled to conclude that, whatever his professions, he has not accepted either myself or my Yoga. I am well aware that this change is not easy, the dynamic will towards it does not come at once and is difficult to fix, and, even afterwards, the sadhak often feels helpless against the force of habit. Knowing this, the Mother and myself have shown and are still showing sufficient patience in giving time for the true spirit to come up and form and act effectively in the external being of those around us. But if in anyone this part not only becomes obstinate, self-assertive or aggressive, but is supported and justified by the mind and will and tries to spread itself in the atmosphere, then it is a different and very serious matter. The difficulty in the lower vital being is that it is still wedded to its old self and in revolt against the Light; it has not only not surrendered either to a greater Truth or to myself and the Mother, but it has up to now no such will and hardly any idea even of what true surrender is. When the lower vital Page-492 assumes this attitude it takes its stand upon a constant affirmation of the old personality and the past forms of the lower nature. Every time they are discouraged, it supports and brings them back and asserts its right to freedom,—the freedom to affirm and follow its own crude and egoistic ideas, desires, fancies, impulses or convenience whenever it chooses. It claims secretly or in so many words the right to follow its nature—its human unregenerate nature, the right to be itself—its natural original unchanged self with all the falsehood, ignorance and incoherence proper to this part of the being. And it claims or, if it does not claim in theory, it asserts in practice the right to express all this impure and inferior stuff in speech and act and behaviour. It defends, glosses over, paints in specious colours and tries to prolong indefinitely the past habitual ways of thinking, speaking and feeling and to eternise what is distorted and misformed in the character. This it does sometimes by open self- assertion and revolt, branding all that is done or said against it as error or oppression or injustice, sometimes behind a cover of self-deception or a mask of dissimulation, professing one thing and practising another. Often it tries to persuade itself and to convince others that these things are the only right reason and right way of acting for itself or for all or even that they are part of the true movement of the Yoga. Page-493 When this lower vital being is allowed to influence the action, as happens when the sadhak in any way endorses its suggestions, its attitude, whether masked to himself or coming to the surface, dictates a considerable part of his speech and action and against it he makes no serious resistance. If he is frank with himself and straightforward to the Mother, he will begin to recognise the source and nature of the obstacle and will soon be on the direct road to correct and change it. But this, when under the adverse influence, he persistently refuses to be; he prefers to hide up these movements under any kind of concealment, denial, justification or excuse or other shelter. In the nature the resistance takes certain characteristic forms which add to the confusion and to the difficulty of transformation. It is necessary to outline some of these forms because they are sufficiently common, in some in a less, in others in a greater degree, to demand a strong and clear exposure. 1. A certain vanity and arrogance and self- assertive rajasic vehemence which in this smaller vital being are, for those who have a pronounced strength in these parts, the deformation of the vital force and habit of leading and domination that Page-494 certain qualities in the higher vital gave them. This is accompanied by an excessive amour-propre which creates the necessity of making a figure, maintaining by any means position and prestige, even of posturing before others, influencing, controlling or "helping" them, claiming the part of a superior sadhak, one with greater knowledge and with occult powers. The larger vital being itself has to give up its powers and capacities to the divine Shakti from whom they come and must use them only as the Mother’s instrument and according to her directions; if it intervenes with the claim of its ego and puts itself between her and the work or between her and other sadhaks, then whatever its natural power, it deviates from the true way, spoils the work, brings in adverse forces and wrong movements and does harm to those whom it imagines it is helping. When these things are transferred to the smallness of the lower vital nature and the external personality and take lower and pettier forms, they become still more false to the Truth, incongruous, grotesque, and at the same time can be viciously harmful, though in a smaller groove. There is no better way of calling in hostile forces into the general work or of vitiating and exposing to their influence one’s own sadhana. On a smaller scale these defects, of vanity, arrogance and rajasic Page-495 violence are present in most human natures. They take other forms, but are then also a great obstacle to any true spiritual change. 2. Disobedience and indiscipline. This lower part of the being is always random, wayward, self- assertive and unwilling to accept the imposition on it of any order and discipline other than its own idea or impulse. Its defects even from the beginning stand in the way of the efforts of the higher vital to impose on the nature a truly regenerating tapasya. This habit of disobedience and disregard of discipline is so strong that it does not always need to be deliberate; the response to it seems to be immediate, irresistible and instinctive. Thus obedience to the Mother is repeatedly promised or professed, but the action done or the course followed is frequently the very opposite of the profession or promise. This constant indiscipline is a radical obstacle to the sadhana and the worst possible example to others. 3. Dissimulation and falsity of speech. This is an exceedingly injurious habit of the lower nature. Those who are not straightforward cannot profit by the Mother’s help, for they themselves turn it away. Unless they change, they cannot hope for the descent of the supramental Light and Truth into the lower vital and physical nature; they remain Page-496 stuck in their own self-created mud and cannot progress. Often it is not mere exaggeration or a false use of the imagination embroidering on the actual truth that is marked in the sadhak, but also a positive denial and distortion as well as a falsifying concealment of facts. This he does sometimes to cover up his disobedience or wrong or doubtful course of action, sometimes to keep up his position, at others to get his own way or indulge his preferred habits and desires. Very often, when one has this kind of vital habit, he clouds his own consciousness and does not altogether realise the falsity of what he is saying or doing; but in much that he says and does, it is quite impossible to extend to him even this inadequate excuse. 4. A dangerous habit of constant self-justification. When this becomes strong in the sadhak, it is impossible to turn him in this part of his being to the right consciousness and action because at each step his whole preoccupation is to justify himself. His mind rushes at once to maintain his own idea, his own position or his own course of action. This he is ready to do by any kind of argument, sometimes the most clumsy and foolish or inconsistent with what he has been protesting the moment before, by any kind of mis-statement or any kind of device. This is a common misuse, but none the less a misuse Page-497 of the thinking mind; but it takes in him exaggerated proportions and so long as he keeps to it, it will be impossible for him to see or live the Truth. Whatever the difficulties of the nature, however long and painful the process of dealing with them, they cannot stand to the end against the Truth, if there is or if there comes in these parts the true spirit, attitude and endeavour. But if a sadhak continues out of self-esteem and self-will or out of tamasic inertia to shut his eyes or harden his heart against the Light, so long as he does that, no one can help him. The consent of all the being is necessary for the divine change, and it is the completeness and fulness of the consent that constitutes the integral surrender. But the consent of the lower vital must not be only a mental profession or a passing emotional adhesion; it must translate itself into an abiding attitude and a persistent and consistent action. This Yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasya needed too constant and intense. It cannot Page-498 be done if there is a petulant self-assertion of the ideas of the human mind or wilful indulgence of the demands and instincts and pretensions of the lowest part of the being, commonly justified under the name of human nature. It cannot be done if you insist on identifying these lowest things of the Ignorance with the divine Truth or even the lesser truth permissible on the way. It cannot be done if you cling to your past self and its old mental, vital and physical formations and habits; one has continually to leave behind his past selves and to see, act and live from an always higher and higher conscious level. It cannot be done if you insist on "freedom" for your human mind and vital ego. All the parts of the human being are entitled to express and satisfy themselves in their own way at their own risk and peril, if he so chooses, as long as he leads the ordinary life. But to enter into a path of Yoga whose whole object is to substitute for these human things the law and power of a greater Truth and the whole heart of whose method is surrender to the divine Shakti, and yet to go on claiming this so-called freedom, which is no more than a subjection to certain ignorant cosmic forces, is to indulge in a blind contradiction and to claim the right to lead a double life. Page-499 Least of all can this Yoga be done if those who profess to be its sadhaks continue always to make themselves centres, instruments or spokesmen of the forces of the Ignorance which oppose, deny and ridicule its very principle and object. On one side there is the supramental realisation, the over- shadowing and descending power of the supramental Divine, the light and force of a far greater Truth than any yet realised on the earth, something therefore beyond what the little human mind and its logic regard as the only permanent realities, something whose nature and way and process of development here it cannot conceive or perceive by its own inadequate instruments or judge by its puerile standards; in spite of all opposition this is pressing down for manifestation in the physical consciousness and the material life. On the other side is this lower vital nature with all its pretentious arrogance, ignorance, obscurity, dullness or incompetent turbulence, standing for its own prolongation, standing against the descent, refusing to believe in any real reality or real possibility of a supramental or super- human consciousness and creation, or, still more absurd, demanding, if it exists at all, that it should conform to its own little standards, seizing greedily upon everything that seems to disprove it, denying the presence of the Divine—for it knows that without that presence the work is impossible—affirming loudly its own thoughts, judgments, desires, instincts, Page-500 and, if these are contradicted, avenging itself by casting abroad doubt, denial, disparaging criticism, revolt and disorder. These are the two things now in presence between which every one will have to choose. For this opposition, this sterile obstruction and blockade against the descent of the divine Truth cannot last for ever. Every one must come down finally on one side or the other, on the side of the Truth or against it. The supramental realisation cannot coexist with the persistence of the lower Ignorance; it is incompatible with continued satisfaction in a double nature. November 1928
IT is now one month since you wrote your letter announcing the new favourable turn in your sadhana. You will have had time to see whether the turn was decisive and how far it has moved towards completeness. The test will be whether it gets rid fundamentally of the Asuric turn in your external being. All ambition, pride and vanity must disappear from the Page-501 thoughts and the feelings. There must be no seeking now or in the future for place, position or prestige, no stipulation for a high seat among the elect, no demand for a special closeness to the Mother, no claim or assertion of right, no attempt to thrust yourself between her and others, no endeavour to intercept what she is giving to them or to share in it, no imposing of yourself on her or on other sadhaks. All falsehood must be rejected from the speech, thought and action and all ostentation, arrogance and insolence. A simple, quiet and unpretending aspiration to the Truth and reception of it for its own sake and not for any profit it may bring you, a straightforward acceptance of the Mother’s will whatever it may be, a complete casting away of all pretensions and pretences, a readiness to obey completely and without reserve and to accept any position and any discipline given are the only conditions on which a divine change can be effected in you. It is for this that you must strive. On our side we await a certain conquest on the material plane, which is not yet accomplished, before we can tell you to return. As you yourself saw once, till this is done your stay here would not be helpful to you. When you are ready in your inner condition and things are ready here, then the Mother will call you. Page-502
IT is not sincerity to express only what the adverse forces suggest or what you feel when you are in a bad condition, full of obscurity and a wrong outlook. When you are in the Truth, you feel quite the opposite and it is not insincerity to cling to that and recall it. It is only by bringing it back that the Truth can grow in you. The trouble in your chest comes only from a vital resistance and it continues because you identify yourself with that resistance. It is only by quietude and opening to the Mother that these things can disappear. There is no other way to progress. If you have not got quietude, you can always aspire first and a sincere aspiration will bring it back.
21-5-1932
No, these indications of time and these voices were not commands from the Mother. I have indicated to you the truth of this matter; you must follow the rules Page-503 laid down by the Mother for the physical life; if any change has to be made, either she herself will let you know or you have to get sanction for it from her. No voice heard within can prevail against her word and no intimation that comes through your mind can be accepted as binding unless it is confirmed by her. You have made a confusion which is often made at the beginning of this kind of experience. It is no doubt the Mother’s Force that was working within you or upon you, and some of the experiences, such as that of feeling the Mother in your heart, were perfectly genuine. But when the pressure of the Force works upon the consciousness, then in the plane on which it happens to be working, a great activity of different forces is set in play, e.g. if it is the mind, various mental forces, if it is the vital, various vital forces. It is not safe to take all these for true things, to be accepted without question and followed as commands of the Mother. You received a pressure of a force so strong that it made your head shake for a long time; if the head shook like that, it is a sign that the mind or at least the mental physical was not able yet to receive all the force and assimilate it; if it had done so, there would have been no movement of the head, all would have been perfectly at ease, calm and still. But your mind started working, interpreting, beginning to put its own meaning on this particular Page-504 phenomenon and again on others, trying to make a system by which to regulate your conduct and to give it authority, put it as the command of the Mother, The action of the Force was a fact, the interpretation you put on its details of coming and going was a mental formation and had no very positive value. If you look at it carefully—as I have looked at the details reported by you—you will see that these suggestions were of a very shifting and changeful character, now one thing, now the other; only your mind adapted itself to the changes, adjusted its interpretation to suit them and tried to keep the consistency of a system. But in fact all was irregular and chaotic and it tended to make your action and conduct irregular and chaotic. True intuition would not do that; it would at least tend to balance, harmony, order. You speak of intuition as regards the indication of time. There is an intuition of Time which is not of the mind and when it plays is always accurate to the very minute and if need be to the very second; but this was not that Intuition,—for it was not always accurate; it came right perhaps several times, then it began to be deceptive, it made you late for Pranam; it began to push toward lateness for the noon meal, make you clash with the convenience of Page-505 the dining-room workers. It pushed you to be late for the evening and abandoned you altogether, so that in the end you had no evening meal. But your mind had got attached to its own formations and tried to justify, to put a meaning on these chaotic caprices, to explain them by the (very changeful) will of the Mother. All this is well-known to those experienced in Yoga and it means that these things were not intuitions, but constructions of the mind, mental formations. If there was an intuition at all, it was a movement of the intuitive mind, but what the intuitive mind gives to us is the intuition of possibilities, some of which realise themselves, some do not or do it partly only, others miss altogether. Behind these mental constructions are Forces that want to realise themselves and try to use men as their instruments of realisation. These Forces need not be hostile, but they play for their own hand, they want to rule, use, justify themselves, create their own results. If they can do it by getting the Mother’s sanction or passing themselves off as commands of the Mother, they are ready to do so; if they cannot get the embodied Mother’s sanction, they are ready to represent themselves as sanctions of the Mother in her subtle unseen universal Form or Presence. Some they persuade to make not only a distinction but an opposition Page-506 between their inner Mother who always tells them what they want to hear and the embodied Mother who, they find, is not so complaisant, checks them, corrects their fancies and their errors. At this stage there is the danger of a more serious invasion of Falsehood, of a hostile vital Force coming in, taking advantage of the mind’s errors, which either tries to take the place of the Mother, using her name or else creates revolt against her. A persuasion not to come to Pranam, not to keep her acquainted with your experiences and submit to correction, not to accord the life with her expressed will is a danger signal at this stage—for it means that the intruding Force wants space to work free from control—and that was why I felt compelled to call your attention to the peril of a hostile Maya. As for voices, there are many voices; each Force, each movement of the mental, vital, physical plane may equip itself with a voice. Your voices were not even at one with each other; one said one thing, when it did not work out, another said something inconsistent with it; but you were attached to your mental formation and still tried to follow. All this happens because the mind and vital in these exaltations of the stress of the sadhana become very active. That is why it is necessary, first to found your sadhana on a great calm, a great Page-507 equality, not eagerly rushing after experiences or their fruit, but looking at them, observing, calling always for more and more Light, trying to be more and more wide, open, quietly and discerningly receptive. If the psychic being is always at the front, then these difficulties are greatly lessened, because there is here a light which the mind and vital have not, a spontaneous and natural psychic perception of the divine and the undivine, the true and the false, the imitation and the genuine guidance. It is also the reason why I insist on your referring your experiences to us, because, apart from anything else, we have the knowledge and experience of these things and can immediately put a check on any tendency to error. Keep yourself open to the Mother’s Force, but do not trust all forces. As you go on, if you keep straight, you will come to a time when the psychic becomes more predominantly active and the Light from above prevails more purely and strongly so that the chance of mental constructions and vital formations mixing with the true experience diminishes. As I have told you, these are not and can not be the supramental Forces; it is a work of preparation which is only making things ready for a future Yoga-siddhi.
18-9-1932 Page-508
As regards your defence of X, they sound like X’s own ideas and very queer ideas they are. If they are right, we should have to come to the following conclusions:— 1. Sattwa is not the best passage towards realisation, Rajas is the best way to become spiritual. It is the rajasic man with his fierce ego and violent passions who is the true sadhak of the Divine. 2. The Asura is the best bhakta. The Gita is quite wrong in holding up the Deva nature as the condition of realisation and the Asura nature as contrary to it. It is the other way round. 3. Ravana, Hiranyakashipu, Sishupala were the greatest devotees of the Divine because they were capable of hostility to the Divine and so were liberated in a few lives—compared with them the great Rishis and Bhaktas were very poor spiritual vessels. I am aware of the paradox about Ravana in the Purana, but let me point out that these Asuras and Rakshasas did not pretend to be disciples or worshippers of Rama or Krishna or Vishnu or use their position as disciples to get moksha by revolt—they got it by being enemies and getting killed and absorbed into the Godhead. Page-509 4. Obedience to the Guru, worship of the Divine are all tommy rot and fit only for sheep, not men. To turn round furiously on the Guru or the Divine, abuse him, express contempt, challenge his sincerity, declare his actions to be wrong, foolish or a trick—to assert oneself as right at every point and his judgment as mistaken, prejudiced, absurd, false, a support of devils etc., etc. is the best way of devotion and the true relation between Guru and Sishya. Disobedience is the highest respect to the Guru, anger and revolt are the noblest worship one can give to the Divine. 5. One who takes the blows of Mahakali with joy as a means of discovering his faults and increasing in light and strength and purity is a sheep and unworthy of disciplehood—one who responds to the quietest pressure to change by revolt and persisting in his errors is a strong man and a mighty adhar and a noble disciple on the way to perfection. I could go on multiplying the consequences, but I have no time. Do you really believe all these things? They are the natural consequences of X’s theory or of this theory of revolt as the way to perfection. If you accept the premiss, you have to accept the logical consequences. That is what X did—only he called his errors Truth and the way prescribed by me as falsehood explicable only by the fact that I was a "Master who had forgotten Page-510 his higher self". And the consequences led to his departure, not willed by us, but by his own choice— and under such circumstances that he had made it a practical impossibility for me to let him come back unless he undergoes a change which the experience of the past does not warrant me in thinking possible.
11-10-1933 Page-511 |