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To Barindra Kumar Ghose and Others, 1922 1928 1
To Barindra Kumar Ghose
[1]
Arya Office Pondicherry November 18. 1922. Dear Barin, I understand from your letter that you need a written authority from me for the work I have entrusted to you and a statement making your position clear to those whom you may have to approach in connection with it. You may show to anyone you wish this letter as your authority and I hope it will be sufficient to straighten things for you. I have been till now and shall be for some time longer withdrawn in the practice of a yoga destined to be a basis not for withdrawal from life, but for the transformation of human life. It is a yoga in which vast untried tracts of inner experience and new paths of sadhana had to be opened up and which therefore needed retirement and long time for its completion. But the time is approaching, though it has not yet come, when I shall have to take up a large external work proceeding from the spiritual basis of this yoga. It is therefore necessary to establish a number of centres, small and few at first but enlarging and increasing in number as I go on, for training in this sadhana, one under my direct supervision, others in immediate connection with me. Those trained there will be hereafter my assistants in the work I shall
1 All the letters in this subsection, except the first, second and ninth to Barindra Kumar Ghose, are preserved only in the form of handwritten, typed or printed copies. Whenever possible, the editors have collated several copies of each letter in order to produce an accurate text. — Ed.
Page – 332 have to do, but for the present these centres will be not for external work but for spiritual training and tapasya. The first, which will be transferred to British India when I go there, already exists at Pondicherry, but I need funds both to maintain and to enlarge it. The second I am founding through you in Bengal. I hope to establish another in Guzerat during the ensuing year. Many more desire and are fit to undertake this sadhana than I can at present admit and it is only by large means being placed at my disposal that I can carry on this work which is necessary as a preparation for my own return to action. I have empowered you to act for me in the collection of funds and other collateral matters. I have an entire confidence in you and I would request all who wish me well to put in you the same confidence. I may add that this work of which I have spoken is both personally and in a wider sense my own and it is not being done and cannot be done by any other for me. It is separate and different from any other work that has been or is being carried on by others under my name or with my approval. It can only be done by myself aided closely by those like you who are being or will in future be trained directly under me in my spiritual discipline. Aurobindo Ghose.
[2]
Pondicherry December 1. 1922 Dear Barin, I waited for your letter in order to know precisely what portions Chittaranjan wanted to publish and why.2 It turns out to be as I saw, but I wanted confirmation. I must now make clear the reasons why I hesitated to sanction the publication. I should have had no objection to the publication of the
2 Chittaranjan Das proposed publishing portions of Sri Aurobindo’s letter to him of 18 November 1922. This letter is published on pages 260 62. — Ed.
Page – 333 portion about the spiritual basis of life or the last paragraph about Swaraj. But that about non-cooperation as it stands without farther explanation and amplification would lead, I think, to a complete misunderstanding of my real position. Some would take it to mean that I accept the Gandhi programme subject to the modifications proposed by the Committee. As you know, I do not believe that the Mahatma’s principle can be the true foundation or his programme the true means of bringing about the genuine freedom and greatness of India, her Swarajya and Samrajya. On the other hand others would think that I was sticking to the school of Tilakite Nationalism. That also is not the fact, as I hold that school to be out of date. My own policy, if I were in the field, would be radically different in principle and programme from both, however it might coincide in certain points. But the country is not yet ready to understand its principle or to execute its programme. Because I know this very well, I am content to work still on the spiritual and psychic plane, preparing there the ideas and forces which may afterwards at the right moment and under the right conditions precipitate themselves into the vital and material field. And I have been careful not to make any public pronouncement as that might prejudice my possibilities of future action. What that will be will depend on developments. The present trend of politics may end in abortive unrest, but it may also stumble with the aid of external circumstances into some kind of simulacrum of self-government. In either case the whole real work will remain to be done. I wish to keep myself free for it in either case. My interest in Das’s actions and utterances, apart from all question of personal friendship, arises first from the fact that the push he is giving, although I do not think it likely to succeed at present, may yet help to break the narrow and rigid cadre of the “constructive” Bardoli programme which seems to me to construct nothing and the fetish-worship of non-cooperation as an end in itself rather than a means, and thereby to create conditions more favourable for the wide and complex action necessary to prepare the true Swarajya. Secondly, it arose from
Page – 334 the rapidity with which he seems to be developing many of the ideas which I have long put down in my mind as essentials of the future. I have no objection to his making use privately of what I have written in the letter. But I hope he will understand why the publication of it does not recommend itself to me. I see you are having great difficulties over the money question. Remember that money as a general power is still in the hands of the adverse forces, Mammon or Amrita’s grand Titan. The favourable force can only come in waves which must be realised at once, otherwise the adverse forces will intervene and create all difficulties. Also it will not do to relax effort or turn it elsewhere when things seem to promise favourably, — the promise is likely to be deceptive because that is just the moment for the hostile intervention. As in the Yoga, so here the will and the force must be kept steadily working on men, forces and circumstances until the possible success is achieved. Aurobindo P.S. The answer to Jyotish Ghose’s letter will go later.
[3]
Pondicherry 9th December 1922 Dear Barin, I have read carefully Jyotish Ghose’s letter and I think the best thing is first to explain his present condition as he describes it. For he does not seem to me to understand the true causes and the meaning. The present condition of passivity and indifference is a reaction from a former abnormal state to which he was brought by an internal effort not properly guided from without or from within. The effort brought about a breaking of the veils which divide the physical from the psychic and vital worlds. But his mind was unprepared and unable to understand his experiences and judged them by the light of fancy and imagination and erroneous mental and vital suggestions. His vital being full of rajasic
Page – 335 and egoistic energy rushed up violently to enjoy these new fields and use the force that was working for its own lower ends. This gave an opportunity for a hostile power from the vital world to break in and take partial possession and the result was disorganisation of the nervous and physical system and some of the brain centres. The attack and possession seem to have passed out and left behind the present reaction of passivity with a strong hold of tamas and indifference. The tamas and indifference are not in themselves desirable things but they are temporarily useful as a rest from the past unnatural tension. The passivity is desirable and a good basis for a new and right working of the Shakti. It is not a true interpretation of his condition that he is dead within and there is only an outside activity. What is true is that the centre of vital egoism that thinks itself the actor has been crushed and he now feels all the thought and activity playing outside him. This is a state of knowledge; for the real truth is that all these thoughts and activities are Nature’s and come into us or pass through us as waves from the universal Nature. It is our egoism and our limitation in the body and individual physical mind which prevent us from feeling and experiencing this truth. It is a great step to be able to see and feel the truth as he is now doing. This is not of course the complete knowledge. As the knowledge becomes more complete and the psychic being opens upwards one feels all the activities descending from above and can get at their true source and transform them. The light playing in his head means that there has been an opening to the higher force and knowledge which is descending as light from above and working on the mind to illumine it. The electrical current is the force descending in order to work in the lower centres and prepare them for the light. The right condition will come when instead of the vital forces trying to push upward the Prana becomes calm and surrendered and waiting with full assent for the light and when instead of the chasm in between there is a constant aspiration of the heart towards the truth above. The light must descend into these lower centres so as to transform the emotional and vital and physical being as well as the mental thought and will.
Page – 336 The utility of psychic experiences and knowledge of the invisible worlds as of other yogic experiences is not to be measured by our narrow human notions of what may be useful for the present physical life of man. In the first place these things are necessary for the fulness of the consciousness and the completeness of the being. In the second place these other worlds are actually working upon us. And if you know and can enter into them then instead of being the victims and puppets of these powers we can consciously deal with, control and use them. Thirdly, in my Yoga, the Yoga of the supramental, the opening of the psychic consciousness to which these experiences belong is quite indispensable. For it is only through the psychic opening that the supramental can fully descend with a strong and concrete grasp and transform the mental, vital and physical being. This is the present condition and its value. For the future if he wishes to accept my yoga the conditions are a steady resolve and aspiration towards the truth I am bringing down, a calm passivity and an opening upward towards the source from which the light is coming. The Shakti is already working in him and if he takes and keeps this attitude and has a complete confidence in me there is no reason why he should not advance safely in the sadhana in spite of the physical and vital damage that has been done to his system. As for his coming here to see me I am not yet quite ready but we will speak of it after your return to Pondicherry. Aurobindo
[4]
30th December 1922 Arya Office Pondicherry Dear Barin, First about Krishnashashi. I do not think you are quite right about him at least in the idea that he is responsible for the recent undesirable manifestations at your place. He is evidently what is called a psychic sensitive and one of a very high, though
Page – 337 not perhaps the first order. It is not his fault, I think, that things went wrong recently. These sensitives require a constant protection and guidance from someone who has both power on the psychic and vital plane and knowledge of the science of these planes. There is none such among you. Especially when he is in certain psychic conditions such as those into which he has recently entered, he needs absolutely this protection. He cannot then possibly protect himself because the very nature of these conditions is an absolute passivity and openness to the psychic and psycho-vital influences. It is useless to ask him at that time to exercise his judgment or his power of rejection. For that would immediately make the condition itself impossible. If the psychic and psycho-vital influences are of the right kind, all is well and very remarkable results can be obtained. If they are bad the condition becomes dangerous. The only way to secure the exclusion of the bad influences is for someone else with psychic power to keep a wall of protection round him at the time. The sort of trance in which the breath diminishes, the tongue goes in, the body is curved upward and psycho-physical movements begin in the body is one which I know perfectly well and there is nothing essentially wrong about it. It may be brought about by a very high influence and equally by a bad one, or being brought about by the former, it can be misused or attacked by the latter. If there had been a protection about him exercised by one who had knowledge and confidence in his own psychic and vital force, the untoward influence evidenced by the cries, grimaces, etc. would not have come in to spoil this stage. Let me add that these are not forces of our lower universal but an intervention from a foreign and hostile vital world. In the present circumstances the proper line for Krishnashashi is to postpone this kind of psychic development, I mean the later ones — especially those of a physical character. He must understand the character of his higher psychic experiences. These, including the voice, are not direct from the supra-mental but psychic and intuitive on the whole mental plane from the higher mind downwards. That is no reason to belittle them.
Page – 338 Only in the transcription in his mind there is a mixture of his own mental and other suggestions which is almost inevitable at the beginning. He should now without interrupting his higher psychic development give more attention to a self-controlled meditation and mental enlargement. In one letter he speaks of interrupting the reading of “Arya” from the fear of growing too intellectual. This was an erroneous suggestion of his own mind. Let him by all means read and study these things. Of course in this kind of mental enlargement and self-controlled meditation there are dangers and likelihood of mistakes as in all the rest of Yoga. But I think it is what he needs at the present stage. The progress would be slow but it is likely to be more safe, and he can resume the full psychic development when the necessary conditions can be provided. He should also turn his will towards mental and vital purification. There is often much misunderstanding about passivity and self-surrender. It does not mean that there should not remain in the earlier stages any kind of choice, self-control or will towards certain things which are seen to be needed rather than others. Only they must be subject to a confidence and free openness to a higher guidance, which will respond to this choice and will in us if the choice and will are right and sincere. Next with regard to the hostile manifestations which I observe to be of a very low vital and physico-vital character. I may observe that although there is a real force behind them many of them are not of a real character, that is to say, the faces seen and touches felt were not, in all cases, of real vital beings but only forms suggested and created out of the stuff of your own surrounding vital atmosphere and can easily be dismissed by refusing to accept their reality or to admit their formation. It may be that some particular person in your group opened the way for them but they need not necessarily have had such a personal cause. The real cause may have been the coming together in meditation of so many yet undeveloped people carrying with them a very mixed atmosphere. When that happens or even when there is a general meditation, a chakra, hostile forces are attracted and try to break in. There ought to
Page – 339 be someone in the group who during the meditation protects the circle. If the meditation is of a psychic character the protection must be psychic on the vital plane. Mirra’s experience is that the protection must take the form of a white light constantly kept round the circle. But even this is not enough as the forces will attack constantly and try to find a gap in the protection; there must therefore be round the white light a covering of dense purple light sufficiently opaque for these beings not to be able to see through it. It is not sufficient to have this light in the mental or psychic levels. It must be brought down into the vital and fill it, because it is in the vital that there is the attack. Further, nobody must go out of his body during the meditation (I mean the vital being must not go out, the mental can always do it) or psychically out of the circle. But there is one thing that must be noticed. That if the manifestations occur in spite of all there must be no fear in the minds of those who become aware of them. It is by creating fear through terrible forms and menaces that the hostile beings prevent the Sadhaka from crossing over the threshold between the physical and vital world and it is also by creating fear and alarm that they are able to break in on the vital being of the body. Courage and unalterable confidence are the first necessity of the Sadhaka. I observe that in your Calcutta centre the Sadhana seems to have taken a different turn from that in the Krishnagore centre. It seems to be marked by an immediate opening and rapid development of the psychical consciousness and psychical phenomena. This turn has great possibilities but also by itself great dangers. In the complete Sadhana there are two powers necessary, the masculine, Purusha or Ishwara power coming down in knowledge, light, calm, strength, wide consciousness from above and the feminine, Nature or Ishwari power opening in receptivity, passivity, psychic sensibility, the responsiveness on all the planes of the being from below. The first by itself tends to be predominantly mental or mentalised intuitive and afterwards mentalised supramental. It is slow in action but sure and safe, only there is often a difficulty of opening up the separate psychic, vital and physical being to the illumination and change.
Page – 340 The second by itself is rapid, sensitive, full of extraordinary and striking experiences but apt in the absence of psychic or occult powers to be chaotic, uneven and open to many dangers. It is when both are present and act upon each other in the being that the Sadhana is likely to be most perfect. I think you should insist in your Calcutta centre on attention being given to what I call the Purusha side, that is to say, a basis of deep calm, strength, equality, wide consciousness and purity in the mental being, and as the vital and physical open, also in the vital and physical being. If that is attended to and successfully developed the play of the psychic, vital and physical experiences will be more steady, ordered and safe. As to the three photographs you have sent I give you Mirra’s comments in inverted commas with my additions afterwards. 1. Kanai “An extremely interesting head, highly psychic personality but he must be careful about the physical as this type is likely to burn up the body in the intensity of its psychic developments.” The basis of calm, strength and purity brought down into the physical consciousness without any hasty trepidations or unhealthy vibrations will secure the physical safety and is here very indispensable. 2. Girin “An intellectual and philosophic temperament but there is something heavy below.” I think that the heaviness is in the vital being and the physical mind and may cause considerable obstruction but if these two can be cleared and illuminated there may be behind a fund of conservative energy and steadiness which will be useful. 3. Jagat Prasanna “Very dull. I don’t know whether anything can be given to him.” I seem to find behind the eyes a psychic capacity of a very low kind and in the bodily vitality something dark and impure which may be a mediumistic element for the lower psycho-vital forces. If he sat in the circle or meditated in the house that might explain the irruption of undesirable phenomena. This is
Page – 341 my impression about the man. But I am not quite sure. If he is to do any Yoga it should rather be of the old kind and especially a discipline of self-purification. Passivity of any kind in his case would be dangerous. One or two things I should add suggested by your remarks on Krishnashashi. All should understand that the true direct supramental does not come at the beginning but much later on in the Sadhana. First the opening up and illumination of the mental, vital and physical beings; secondly, the making intuitive of the mind, through will etc. and development of the hidden soul consciousness progressively replacing the surface consciousness; thirdly, the supramentalising of the changed mental, vital and physical beings and finally the descent of the true supramental and the rising into the supramental plane. This is the natural order of the Yoga. These stages may overlap and intermix, there may be many variations, but the last two can only come in an advanced state of the progress. Of course the Supramental Divine guides this Yoga throughout but it is first through many intermediary planes; and it cannot easily be said of anything that comes in the earlier periods that it is the direct or full supramental. To think so when it is not so may well be a hindrance to progress. As to what you say about an unhinged and unsound element in Krishnashashi, this is a probable explanation. The nature of this kind of psychic sensitives is complex and is full of many delicate springs easily touched from behind the veil; hence the sensitiveness; but also easily twisted owing to their very delicacy. Something may have been thus twisted in his nature. In that case great care must be taken. It must be found out what it is and the thing be put right without any too rough handling. I shall write to you separately about Arun’s money and Sarojini.
Aurobindo.
Page – 342 [5] Pondicherry January 1923 My dear Barin It is unfortunate that Krishnashashi’s Sadhana should have taken this turn. As things stand however a general mess in Calcutta is the worst possible place for him. If no other arrangement can be made it is better that he should go for the present to Chittagong, do his Sadhana there and write to me. It is not possible for me to have him here just now. If his Sadhana rights itself it may be possible hereafter. As to the development of egoism in him that is a thing which often happens in the first rush of experience and with proper protection and influence may be got over. The serious features are only the psycho-vital, the danger to the body and certain suggestions which are evidently meant to put him off the right way. I still find it difficult to believe that the menacing apparitions are primarily due to him, for there is nothing in the atmosphere of his letters that suggests a medium of this kind. [Is]3 there a photograph of him [ ]4 available that you can send or ask him to send it to me? I see that you say in your letter that all have been frightened by these apparitions. Insist on what I have already said about the necessity of dismissing fear. Sometime or other everybody will have to face things of this kind and how can they do it if they fear. If they are afraid of these things, many of which are merely figures or nervous formations, how can they be spiritual warriors and conquerors, without which there can be no rising towards supermanhood. I presume they would be brave against physical dangers; why not then be brave against all psychical dangers or menace. If Krishnashashi heeds the instructions I have sent in my former letter to you (they were made after consultation with Mirra) all may yet be well. If not I shall have to try to send my
3 MS (copy) If 4 MS (copy) is
Page – 343 mental protection and see what it can do. He is unfortunately too far away for me to put a psycho-vital protection about him. Let me know immediately what has been done and where he goes. I am sending you a letter for him enclosed to you. As regards Arun’s money I understand that it is for the Calcutta centre and I do not understand why you want to send it here. If he can give the first monthly instalment at once that ought to lighten your difficulties there. I shall be able to arrange with Durgadas’s help and with the money coming from Madras and Gujerat for one year’s expenses here, just sufficient for the two houses. What I want you to do, if you can, is to raise money from Bengal for the next year and for the maintenance of your Bengal centre also for two years, so that there may be no need of hunting for funds for sometime to come. At present the main difficulty in your attempts to raise money there is that all remains as potentiality and promise and thins away before it can come to material realisation. It is possible that if you can materialise the small amounts this obstacle may break and even the big sums begin to come in afterwards. Always remember that it is a psychic difficulty, a state of forces, that is the thing to be changed, because that is the real obstacle. If another balance of forces can be begun in which there is the actual materialisation even on a small scale that may well be an opening for better conditions. Aurobindo.
[6]
23rd January 1923. Arya Office, Pondicherry. My dear Barin, I got your telegram about Krishnashashi this morning. Yesterday I received his photograph and today his last written experiences.5 I have been able to form from all these and from
5 Sri Aurobindo commented on some of these experiences in a letter to Krishnashashi of January 1923. See pages 370 73. — Ed.
Page – 344 other indications as complete an idea about him and about what has happened to him as is possible at this distance. The photo shows a remarkable soul, an idealistic psychic intelligence and the presence of a high and beautiful internal being but the part of the face showing the emotional and vital being is too delicate to support adequately the upper part and the physical and physic-vital mould is of a poor and inferior character not easily lending itself to the higher movements or to the change demanded by the Yoga. This disparity in the being was the cause of his illness and is the cause also of his present disorder. The immediate cause however is his being hurried by circumstances and the eagerness of his own mind into a development too rapid for the physical consciousness which should have been subjected to a long and steadying preparation. I do not know whether Krishnashashi received Moni’s letter written to him at his other address, Raja Brojendra Narayan Roy’s Street, which he should have got on the 14th. In this letter I suggested that he should remain in Chittagong or some other quiet place and do the Sadhana by himself turning to me for help and protection and I also insisted that the main object of his Sadhana should be the purification and calming of the mind, the vital being and the body. After returning to Bhowanipore I see that just the contrary has happened, — a feverish psycho-mental activity and a much too eager attempt at rapid progress. Instead of calmly receiving he has been seizing at everything that came and trying to translate it and throw it out into form. He has also been pulling at realisation and trying, as Mirra has put it, to swallow the world in a minute. The result is that there has been an uprush of some undesirable kind from the imperfect vital being and the physical mind unable to bear the strain has been thrown into disorder. It is evident also that the atmosphere of the Bhowanipore centre is not favourable to him. There is there an intense mental and psychic activity and a constant push towards rapid experience and progress which are just the things that are dangerous for him and there is not yet the assured basis of calm, peace, serenity and inner silence which is what he needs above all things.
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I hope that it is only a crisis or a passing disorder. I am doing my best from here to mend the breakdown, but you must help me by keeping there a firm quietness and calm concentration. This was the object of my telegram. I am of the opinion that when he recovers his balance, my original instructions (in Moni’s letter) should be adhered to and he should go to some quiet place where there will not be any high pressure. He must be instructed to put away every other object except the quieting of his mind, vital being and body and the attainment of a poise of serene calm and peace. Also it is better for him not to pass the whole day in meditation and Sadhana but to take plenty of relaxation for the relief of the physical being and do some kind of physical work (not exhausting) which will keep it occupied and healthy. He must be assured that this change does not mean at all a rejection but that it is necessary to secure the proper condition for his future Sadhana. He must of course keep himself in constant spiritual connection with me and write to me from time to time. Please keep me constantly informed of his condition until he recovers. _____
Since the above was written your second telegram came into my hands this morning. It is possible that Krishnagore may be a more suitable place for Krishnashashi than Calcutta. There is a more settled basis there. The place is more deliberate and the surroundings are likely to be quieter, a not unimportant consideration in his case. Besides he needs some one who can impose upon him an atmosphere of calm and influence him directly from the psychic nature and not through the mentality, the latter being always of a doubtful effectivity in dealing with psychic people, and from what you have told me about Indu, it is possible that she may be able to help him in this way. In that case it would not be necessary for him to return to Chittagong or pursue his Sadhana in isolation. All this of course after he has recovered. His case is not that of insanity in the ordinary sense but, as in Jyotish’s case and for rather similar reasons, a psychic disorder. I should of course be kept informed of his condition.
Page – 346 I have many things to write but as this must go without delay I postpone them to another letter. Aurobindo.
[7]
Arya Office Pondicherry January 1923. My dear Barin, I have got a fuller idea from your letters about Krishnashashi’s collapse. The main cause is what I saw, the vehement and unrestrained pressure and the vital uprush, overstraining and upsetting the defective physical mind. There is no evil in the psychical and mental or even the vital being proper. The seat of the harm is evidently in the physico-vital and the physical being. The physico-vital dazzled by the experiences began to think itself a very interesting and important personage and to histrionise with the experiences and play for that purpose with the body. This is a frequent deviation of Yoga observable even in some who are considered great Sadhakas. It is a kind of charlatanism of the vital being but would not by itself amount to madness, though it may sometimes seem to go very near it. Ordinarily if the physical mind is strong it either rejects or else keeps these demonstrations within certain bounds. But in this case the physical mind also broke down. The coarse kind of violence exhibited is due to the rough and coarse character of the physical being, — so much I see but am not yet able to determine whether the disorder is only psychic or, as was suggested in my last letter, there is some defect in the brain which has come to the surface. I am concentrating daily and those in Krishnagore have to help me by remaining calm and strong and surrounding him with an unagitated atmosphere, also those who can, have to keep a quiet concentration. He must be kept outwardly and inwardly under firm control and check. If the disorder is only psychic the violence will pass away and the other signs abate and less frequently recur. But if there is some brain defect then
Page – 347 as I said, it may be a difficult affair. I can give final instructions only after seeing how the malady goes. As regards your own sadhana and those of others in Bhowanipore I think it necessary to make two or three observations. First I have for some time the impression that there is a too constant activity and pressure for rapidity of progress and a multitude of experiences. These things are all right in themselves, but there must be certain safeguards. First there should be sufficient periods of rest and silence, even of relaxation, in which there can be a quiet assimilation. Assimilation is very important and periods necessary for it should not be regarded with impatience as stoppages of the Yoga. Care should be taken to make calm and quiet strength and inner silence, the basic condition for all activity. There should be no excessive strain; any fatigue, disturbance, or inordinate sensitiveness of the nervous and physical parts, of which you mention certain symptoms in your letters, should be quieted and removed, as they are often signs of overstrain or too great an activity or rapidity in the Yoga. It must also be remembered that experiences are only valuable as indications and openings and the main thing always is the steady harmonious and increasingly organised opening and change of the different parts of the consciousness and the being. Among Rati’s experiences there is one paper headed “surface consciousness”. What is described there is the nervous or physico-vital envelope. This is the thing observed by the mediums and it is by exteriorising it to a less or greater extent that they produce their phenomena. How did Rati come to know of it? Was it by intuition, by vision or by personal experience? If the latter, warn him not to exteriorise this vital envelope for to do so without adequate protection, which must be that of a person acquainted with these things and physically present at the time, may bring about serious psychical dangers and also injuries to the nervous being and the body or even worse. Next about money matters. The sources you speak of as supplementing the three thousand you propose to raise are almost all uncertainties. As for instance Miss Hodgson’s money, which depends first on her staying here and secondly on the life of her
Page – 348 father, an aged and ailing man. I think it necessary to have some six thousand actually in hand for the year after this. Of course you will raise as much as you can in the time at your disposal. I believe if you can once begin to materialise sums and send them here, the rest will come much more easily than seems probable at present. It seems to me as regards the press that the terms made with Amar were hardly precise enough and too unfavourable to you. Still since it is done, let me know what sums are covered by Arun’s loan of two thousand and what sums still remain to be raised and paid. When you have some money in hand for the expenses here, can you send the smaller items in Mirra’s list, the tooth powder etc. As to Akhil Choudhury, my intention was that you should meet him and report to me and afterwards I would decide. I was thinking of his remaining at Krishnagore but Krishnashashi’s affair has disarranged everything. I understand from Akhil’s letter that he has Rs.100/ . I think it would be best for him to come here for a very short time. I shall see him personally and judge what is best to be done. He must be prepared to go to Krishnagore or else, if I find that he can go on by himself after a first touch from here, to return to Chittagong. He should keep enough money to come here and return. Kshitish has written asking to come here for a year and offering to pay all his expenses. I shall decide about this hereafter. Purani will be coming in March and I don’t want too many people here. But if Hrishikesh does not come, as I suppose he will not, I may possibly decide to let Kshitish come for some time if not for a whole year. Aurobindo.
[8]
“Arya” Office, Pondicherry. 31st January, 1923. My dear Barin, I got your letter of the 26th and intended to wire but had not your Krishnagore address. This afternoon I have received your
Page – 349 telegram and sent a reply giving permission for Krishnashashi’s removal. In case the telegram should not reach I have also wired to Kanai in Calcutta. Although to cure Krishnashashi by psychic means might not be impossible, the prolonged resistance and the increasing violence make the present condition impossible. The ordinary means of restraint and medical treatment will have to be used and therefore his removal as you suggest is the only thing left open to us. It appears from your letters that there is a strong play around you of the hostile opposition from beings of the lowest physic-vital and physical ranges. These beings are small and without intelligence but full of power to do various kinds of harm and mischief. They are similar to those that did the stone-throwing in the other house. To produce brain-incoherence, freaks, absurdities, sexual disorders, nervous agitations, and disequilibrium, coarse violence of various kinds is their sphere in the physical domain and in the physical to bring about accidents, illnesses, injuries, physical impediments and on a smaller scale little mischiefs, inconveniences and hindrances of all kinds. It is these that have taken possession of Krishnashashi’s brain and nervous centres and impel his speech and movements. It is these also that pursue with accidents those who are trying to collect money. I have for some time been aware of their activities and suggestions and they are now almost the only positively hostile forces of which I am aware in the Yoga, the rest being merely the normal obstructions of nature. In my own atmosphere I am able to make their suggestions abortive and minimise their play pending their elimination. But in your case they seem to be moved by some more powerful force which not being able to act directly on you is using them as agents. Probably you have in your Sadhana touched and awakened the plane on which they work, but are not yet able to conquer and protect as you can in the higher fields. Those entirely within your spiritual influence may resist or escape but others are exposed to their attack. I think in these circumstances it is best to limit your creation of a centre there to those who have already begun and Page – 350 even with them, I mean the newcomers, you should be careful. Probably the best course is to keep the centre at Krishnagore as you suggest and have only a small establishment at Calcutta. The atmosphere of Calcutta cannot be a good environment for a Sadhana centre. As to money affairs you must see whether the resistance can be overcome during February and in any case I hope you will not return empty-handed or with a nominal sum, for that would mean a victory for the hostile force which will make things more difficult in the future. I understand from your last letter that Satkari has already realised 500/ . If so get that sum and send it at once, also get in hand and send the Benares money. That will mean so much materialised and to that extent the opposing force defeated. Afterwards see whether the rest does not come in with less difficulty. If you can prevail, that means the way made clear for better success in the future. It is enough that these forces should have destroyed such fine psychic possibilities as Krishnashashi’s. I do not like their being successful in other directions also. As to Sarojini it is out of the question that she should come here. Make it plain to her that the Yoga I am doing now is much too difficult for her. Her coming here would be a waste of time and money. If she is in earnest about Sadhana she must begin with something much more easy. The first thing for her is to study these things, understand, get her mind prepared and begin with turning herself Godward, elimination of egoistic movements and perhaps doing works in the spirit of Karma Yoga; a meditation active and not passive with these things as the object is all she can safely try at the beginning. I have of course no objection to her turning to Theosophy if she is drawn that way. But for her to come into the concentrated atmosphere here just now would not be good for her and it would be disturbing to us. Please stop her coming here by whatever means you can. I learn from your post card today that Kanai and the others are at Krishnagore. Please let me know your address there so that I may be sure, whenever necessary, of making a direct communication. Manmohan is writing today to Jogesh at Chittagong to take charge of Krishnashashi. He has already cared for and
Page – 351 almost cured another in the same condition. Let us hope he will equally be successful here. Aurobindo.
[9]
14th February 1923. “Arya” office Pondicherry My dear Barin, I have received the Benares money and am sending an acknowledgement with this letter, which you can transmit to Das. Rajani’s 50 has not yet reached me. I had already written to you about Akhil and on the 10th Manmohan telegraphed and wrote to Chittagong instructing him not to go to Bhowanipore but to collect the money and as soon as he had done this and sufficiently recovered from fever, to write and he would receive a call from here. It appears from your telegram today that he started before receiving Manmohan’s telegram. I can give no other instructions than those I have already given. Akhil must collect the money sufficient for his journey here and back either to Krishnagore or Chittagong and he must not come without the sum in his hand. I have arranged things here so as to have just sufficient to meet one year’s expenses under each head, just that and no more. Until I am assured of the next year’s expenses and more, I cannot meet unexpected charges or enlarge my expenditure. Therefore it will not do for him to come and then have to wait here indefinitely for the means of his return journey. An arrangement agreed upon ought to be observed, otherwise there is unnecessary inconvenience and confusion. I infer from your letter and telegram taken together that Mohini is starting for Krishnagore in order to take back Krishnashashi. Of course in that case there is no need to wait further as was suggested in Moni’s letter. I have received no news about Krishnashashi for the last three days. This kind of disregard of instructions is not at all right. It puts me in considerable
Page – 352 difficulty in trying to help Krishnashashi. Please ask Mohini to let me know often from Chittagong about Krishnashashi and his condition. Boroda Babu’s letter is very interesting but does not solve the difficulty I had as it gives me no fresh information of any importance. It had already been seen that the immediate cause of the collapse was partly sexual; for that was included in what I meant by the uprush from the vital being. Nor does it make much difference that the physico-vital force possessing him took the form or assumed the Pranic body of some dead friend. The situation remains as before. If the disorder is only psychic it will disappear in time. If there is some brain defect that has come up, the issue is more doubtful. The suggestion about the medicine may possibly be useful hereafter. Mohini had better be informed about it. As to Rajani’s difficulties you might ask him to write to me himself stating them and the precise cause of his doubts. As far as I know about his Sadhana he was progressing in a steady and sound fashion, but for long I have no farther news of it. There is no reason why he should not succeed in the yoga if he keeps the right attitude and faith and perseverance. He will necessarily have difficulties with his vital nature and his physical mind which have a strong earth element, but that is the case also with several others. His development, if he perseveres, is likely to be rather through knowledge and will than any great richness of psychic experience; but he must not take the absence or paucity of the latter for an inability to develop the yoga. The paragraph in one of your letters about the debts is very confused and I can make nothing precise out of it. What I want is to know first what were the heads and the exact sums actually met by the loan of two thousand, especially as this will give me some idea of what has fallen upon us on account of the press; secondly, the heads and exact sums still outstanding apart from this loan of two thousand. What, for instance, is the amount still due to the Kabirajas and what the amount of the small loans. It is very necessary for me, whether in determining what to write to Amar with regard to money matters or in trying to help you, to have an exact and clear idea of the whole transaction. Where
Page – 353 there is only a confused, vague or general idea, the force I put out loses itself very largely in the void. Especially I shall have in future to try and act more and more from the Supramental and less and less from the mind. Now the first condition of the Supramental is exactness, clearness and order both in the total and the details and their relations. Therefore it is a great advantage if there are these elements in the data upon which I have to work and a great disadvantage if they are absent. I shall await your report about Mohini. I gather from his letter that he wanted to remain some time with you for sadhana. My own idea is that already written by Manmohan to Chittagong, that it is better for most to practise first in its elements at least the synthetic Yoga of jnana, bhakti and karma and establish a basis of mental peace and samata before taking up the Yoga of complete and direct self-surrender. There will always be exceptions, but this is for most the safest course. Aurobindo
[10]
2nd April, 1923. “Arya” Office, Pondicherry. My dear Barin, First about the photographs. The mounted photograph man is fully unfit for the Yoga. The face is empty except for a great deal of pretension, not warranted by any substance behind. He had better be put off or left aside. It is no use just now bringing in people who have not a definite possibility and even among those who have the best only should be chosen. As to the unmounted photograph, this is a much worse case. I cannot at all find what you say you see in his eyes. They seem to me rather the eyes of madness or at least mono-mania. The whole face is a nightmare. It seems to me a clear case either of possession or, even, of the incarnation of some vital being. Please do not meddle with him at all. It is only when we have obtained mastery over the physico-vital world and all the physical planes
Page – 354 that it will be at all safe to deal with such cases and certainly even then it will not be to begin by taking them into the Yoga. I note from this case and from what you say in connection with Rathin that you have just now what seems to me a rather dangerous attraction (because likely to create hindrances or misdirect the energy) towards these vital cases. What you say about the different vital worlds is no doubt interesting and has a certain truth, but you must remember that these worlds, which are different from the true or divine vital, are full of enchantments and illusions and they present appearances of beauty which allure only to mislead or destroy. They are worlds of “Rakshashimaya” and their heavens are more dangerous than their hells. They have to be known and their powers met when need be but not accepted; our business is with the Supramental and with the vital only when it is supramentalised and until then we have always to be on our guard against any lures from that other quarter. I think the worlds of which you speak are those which have a special attraction and a special danger for poets, imaginative people and some artists. There is, especially, a strain of aestheticised vital susceptibility or sentiment or even sentimentalism through which they affect the being and it is one of the things that has to be purified before one can rise to the highest poetry, art and imaginative creation. In the case of Krishnashashi some influences from these worlds certainly entered into the cause of his collapse. I shall write about Rathin directly to his father for I don’t know how long you are staying in Gauhati.6 I shall only say just now that it will not be good for the boy if he merely changes the control of one kind of vital world for that of another. He must become healthily normal first and all else can only come afterwards. As to money matters, I think you should go on trying for some time longer. I believe the obstacle is bound to break before long if we do not get tired out by the obstinacy of the resistance. I am just now very much concentrated in the effort to bring down the Supramental into the physical plane which demands
6 See the letter to Rajani Palit on pages 373 77. — Ed.
Page – 355 a very constant and sustained effort and it is for this reason that I have not been able to answer letters. I shall decide about Kshitish when the time for your return draws near. Aurobindo.
[11] 16th April 1923. Pondicherry. My dear Barin, I answer first your letter of the 6th April. I have already let you know that I approve both the people whose photographs you have sent to me. As to Bibhuti Bhushan Datta you are right in thinking that he is a born Yogin. His face shows the type of the Sufi or Arab mystic and he must certainly have been that in a former life and brought much of his then personality into the present existence. There are defects and limitations in his being. The narrowness of the physical mind of which you speak is indicated in the photograph, though it has not come out in the expression, and it might push him in the direction of a rather poverty-stricken asceticism instead of his expanding and opening himself richly to the opulences of the Divine. It might also lead him in other circumstances to some kind of fanaticism. But on the other hand if he gets the right direction and opens himself to the right powers these things may be turned into valuable elements, the ascetic capacity into a force useful against the physico-vital dangers and what might have been fanaticism into an intense devotion to the Truth revealed to him. There is also likely to be some trouble in the physico-vital being. But I cannot yet say of what nature. This is not a case of an entirely safe development, which can be assured only where there is a strong vital and physical basis and a certain natural balance in the different parts of the being. This balance has here to be created and its creation is quite possible. Whatever risk there is must be taken; for the nature here is born for the Yoga and ought not to be denied its opportunity. He must be made to understand
Page – 356 fully the character and demands of the integral Yoga. Next for Kumar Krishna Mitter. He is no doubt what you say, a type of the rich and successful man, but the best kind of that type and cast on sound and generous lines. There is besides indicated in his face and expression a refinement and capacity of idealism which is not too common. Certainly we are not to take people into the Yoga for the sake of their riches, but on the other hand we must not have the disposition to reject anyone on account of his riches. If wealth is a great obstacle, it is also a great opportunity, and part of the aim of our work is, not to reject, but to conquer for the divine self-expression the vital and material powers, including that of wealth, which are now in the possession of other influences. If there a man like this [who]7 is prepared with an earnest and real will to bring himself and his power over from the other camp to ours, there is no reason to refuse him. This of course is not the case of a man born to the Yoga like Bibhuti Bhushan, but of one who has an opening in him to a spiritual awakening and I think of a nature which might possibly fail from certain negative deficiencies but not because of any adverse element in the being. The one necessity is that he should understand and accept what the Yoga demands of him — first the seeking of a greater Truth, secondly the consecration of himself and his powers and wealth to its service and finally the transformation of all his life into the terms of the Truth and that he should have not merely the enthusiastic turning of his idealism but a firm and deliberate will towards it. It is especially necessary in the case of these rich men for them to realise that it is not enough in this Yoga to have a spiritual endeavour on one side and on the other the rest of the energies given to the ordinary motives, but that the whole life and being must be consecrated to the Yoga. It is probably from this reason of a divided life [that]8 men like Arunsingh fail to progress in spite of a natural capacity. If this is understood and accepted, the consecration of which he speaks is obviously in his circumstances the first step
7 MS (copy) and 8 MS (copy) these
Page – 357 in the path. If he enters it, it will probably be advisable for him to come after a short time and see me in Pondicherry. But this of course has to be decided afterwards. About Kanai I have no objection to his coming as he wants for a short visit here. But I think it would be best after you come. I may say a word in passing about Nalineswar. I have read through his experiences and they confirm what I have said about the deficient capacity of his adhar. The mental, vital and physical beings are full of weakness and Tamas and the debility and torpor which he constantly experiences are the result of this deficient adhar trying to bear the pressure of the Sadhana. At the same time he has one thing which can carry him through if he keeps it steadily, — the persistent faith and self-surrender. If the physical lightness, which he experienced for the last four or five days before he wrote, can be made permanent then probably the worst part of the difficulty is over. In any case that permanence whenever it comes will be the sign of a certain fundamental safety and the other deficiencies can be gradually rectified by the coming in of the light and the power into the mind and the vital being. As regards Jyotish Mukherjee, the most notable thing in his photograph is the strong symmetry between the two sides of his face centred in the dissimilarity of the two eyes. This is always a sign of two sides in the nature which have not been harmonised and unified, one side perhaps of faith and devotion and another of a critical and negative mind or one side drawn to higher things and the other held down by the earth nature. This is likely to create a great disadvantage and difficulties in the earlier part of the Sadhana, for it remains even though the disparity may be suppressed by the mental effort but once the balance or the unification can be created there is a compensating advantage by the combination of two strong elements both necessary to completeness. The Sadhana he has been doing seems to have been mainly that of a preliminary mental and vital (psychological) purification and preparation of a very sound character but what is still lacking is a positive spiritual side of the Sadhana. However the clearing of the system seems to have gone far enough for him
Page – 358 to have had at least glimpses of psycho-spiritual experiences and a promise even of the supramental awaiting its time for manifestation. I shall, if I can make time, write separately my comments on his experiences and if he understands and follows he may proceed more rapidly in his Sadhana. As regards the press debts, I have, as I have already let you know, asked Amar to cut off from it the two hundred rupees which he wanted to send after being paid. The debt to him is marked in your list as rupees two hundred and ninety one odd. If he does as I ask him you will only then have this 91 odd to pay and it is better to do it than to leave the debt running and pay interest. As to Arun’s pro-note I suppose it must be signed, but as soon as we have sufficient money for other purposes we should have to turn our attention to paying it. These debts are a very heavy burden as they are likely to swallow up any large sum you may be able to realise. I am thinking over the matter and I shall write to you in detail as soon as I see my way clearer. What you say about your Sadhana is probably the right interpretation of your experiences. The two things of which you speak are really two sides of one movement. The opening and clearing of the lower strata can only be effectively done in proportion as this relative or mentalised supramental can lay hold on the consciousness and open to and bring down the higher or intermediate supramental from above, and this in its turn can only settle it into the being in proportion as the physico-vital and physical open and clear and change. The interaction must go on until a certain balance between the two movements is created which will enable the higher to hold the being without interruption, and open it more and more to the true supramental activities. The action into which you have been cast was probably necessary because it is the dynamic part of your being in which the defects of the lower nature have the greatest hold and are most prominent. Aurobindo
P.S. After this letter was finished I got your last of the 12th. What you say about Kumar Krishna there is what I could already
Page – 359 gather about him, only made precise. I do not think that these things very much matter. All strong natures have the rajasik active outgoing force in them and if that were sufficient to unfit for the Yoga, very few of us would have had a chance. As for the doubt of the physical mind as to whether the thing is possible, who has not had it? In my own case it pursued me years and years and it is only in the last two years that the last shadow of doubt, not latterly of its theoretical feasibility, but of the practical certainty of its achievement in the present state of the world and of the human nature, entirely left me. The same can be said of the egoistic poise, — that almost all strong men have the strong egoistic poise. But I do not think judging from the photograph that it is the same half bull and half bulldog nature as in P. Mitter. These things can only go with spiritual development and experience and then the strength behind them becomes an asset. It is also evident from what you say about his past experience of the voice and the vastness that there is, as I thought, a psychic something in him waiting for and on the verge of spiritual awakening. I understand that he is waiting for intellectual conviction and, to bring it, some kind of assurance from an inner experience. To that also there is nothing to say. But the question is, and it seems to me the one question in his case, whether he will be ready to bring to the Yoga the firm, entire and absolute will and consecration that will be needed to tide him through all the struggles and crises of Sadhana. The disparity between his mental poise and action is natural enough, precisely because it is a mental poise. It has to become a spiritual poise before the life and the ideal can become one. Have the spoiling by luxury of which you speak and the worldly life sapped in him the possibility of developing an entire Godward will? If not, then he may be given his chance. I cannot positively say that he is or will be the Adhikari. I can only say that there is the capacity in the best part of his nature. I cannot also say that he is among the “best”. But he seems to me to have more original capacity than some at least who have been accepted. When I wrote about the “best” I did not mean an Adhara without defects and dangers; for I do not think such a one is to be found. My impression is
Page – 360 of course founded on a general favourable effect produced by the physiognomy and the appearance, on certain definite observations upon the same and on psychic indications which were mixed but in the balance favourable. I have not seen the man as you have. Take the sum he offers, do not press him for more at present and for the rest, let him understand clearly not only what the Yoga is, but the great demands it makes on the nature. See how he turns and whether he cannot be given his chance. Your fuller account of your Sadhana shows that you are seeing in the nature and power of the supramental but you are seeing it probably through the revelatory light descending into the mind. It can only fulfil itself on the conditions I have named, first, the opening to the actual descent of the supermind itself which you will find something still more concrete and full of the truth-power and truth-substance and its penetration of the physical consciousness in all its layers. Lastly, I may add to what I have said about the press debts that what has been troubling me is the necessity of applying money given for the spiritual work and the maintenance of the Sadhana centres to this object. This is likely to create falsehood or equivoke in the physical atmosphere and I think the mixture of the two things is one obstacle to the movement of the incoming resources. I am trying to find separate means of meeting the debt. About this I will write to you in future. I have written in the body of the letter that Kanai might come after your return, it is just possible I may call him before. Kshitish is always asking for a word about his Sadhana, but it is proceeding very well and he seems to understand it so clearly himself that there is no need for comment. Your last letter came insured for Rs. 25/ but there was no money or mention of the sum inside. Was it forgotten or was there some other reason for insurance? Aurobindo
Page – 361 [12] 30th May 1923. `Arya Office’ Pondicherry. My dear Barin, I have been obliged for some time, partly owing to the many-sided storm of which you speak, to concentrate on other things and perhaps that is one reason why this stream of money collection has run dry. I shall see whether we can set it flowing again. I do not ask you to come back as yet because it is much better if possible to get this thing finished in such a way that you may not have to go running back after a time to complete it. The arrangements I thought of with regard to the debts have not taken shape or rather have postponed themselves to an indefinite future. If I remember right what you have immediately to pay is some 250 more to Kamala Palit and 600 to Arun. Besides this and the other 2000 to Arun, which if necessary can wait, there are the sums due, 1500 altogether, to the Kaviraj and Pulin Mitter. I believe there is nothing else. Can the last two wait and if so, how long? What is still necessary is to raise 1500 more for next year’s expenses here. Next, to pay off the more pressing debts and if there is any large opening all the debts. I would have no objection to your applying any money you raise from the Marwaries to the latter purpose. If Basanta Lal Murarka can really raise 5000 from them, the problem will be solved. I shall then be able to keep Das’ money separate and if he also keeps his promise that with some help from elsewhere will prevent all necessity of thinking of these things for another two years. As regards Kanai the experiences of which he is afraid do not seem to me dangerous in themselves. They are such as come to all people whose Yoga runs strongly on psychic lines and those you mention and similar ones of still stronger character have been experienced by Mirra at least a thousand times during her Sadhana. The only danger, apart from any hostile interference, comes from the disturbances of the physical mind and the fear and apprehensions of the nervous and physical being.
Page – 362 I have already written once before that fearlessness is the first necessary condition for going through this Yoga. These fears and apprehensions and the sense of weakness and insecurity come from the attachment of the physical and nervous being to its ordinary basis of consciousness and usual habits of living and its alarm at anything abnormal which forces it out of its own grooves. As for the need of immediate protection, that is only when the vital being goes out of the body. The psychic being can go out without any danger if the physical consciousness does not disturb and itself create the danger. But unfortunately Kanai’s physical and nervous being seems to be weak and not on a level with the powers of his mind and psychic nature. It may be better for him to concentrate first on the preparation of his physical consciousness. I have already said that what he must do is to bring down the basis of calm, light and strength into the physical mind, nerves and body. Once this is thoroughly done all attacks can be met. There will be no disturbing vibrations and all kinds of psychic and vital experiences such as those now pressing upon [him] will be welcomed as an expansion and fulfilment of the integral nature and a cause not of apprehension but of knowledge and Ananda. As to his coming here, I was not calling him because just now I am still in the concentration on the complete mastery of the physical and that prevents me from putting myself out very much at present. I could not give him the constant attention which will be needed according to your suggestion and besides, as his physical being is the weakest part of him, it might not be altogether advisable for him to be here until I have established a sufficient general security against any attack which might touch on that plane. Still I shall see whether I can call him after a little time. I have no objection to Rajani’s proposal of a visit here in case of his confirmation. It might be helpful to him in the present stage of his sadhana. I had forgotten that Peary Mohan Das and the Chittagong aspirant were one and the same person. You will have to take together what was said about each in Nalini’s letter. The chaotic nature of his experiences about which I spoke are probably due
Page – 363 to some kind of difficulty or exaggeration in his vital being. It is best for him to start with getting a sure foundation of calm and a quiet opening up on all the planes of his consciousness, especially the emotional and the vital, so that a sound and orderly development of the Yoga may be possible. Aurobindo.
P.S. If Kanai really gets anything of the nature of psychic trance the one thing he will have to be careful about is to meditate under such conditions that it will not be roughly broken from outside. A.G.
[13]
Arya Office, Pondicherry 16th June 1923.
I have read the record of Jyotish Mukherjee’s experiences.9 It appears from it that he has made the right start to a certain extent and has been able to establish the beginning of mental calm and some kind of psychic opening but neither of these has yet been able to go very far. The reason probably is that he has done everything by a strong mental control and forcible stilling of the mind and emotional and vital movements, but has not yet established the true spiritual calm which can only come by experience of or surrender to the higher being above the mind. It is this that he has to get in order to make a foundation for a more substantial progress. 1. He is right in thinking that an inner calm and silence must be the foundation, not only of external work but of all inner and outer activities. But the quieting of the mind in a mental silence or inactivity although often useful as a first step is not sufficient. The mental calm must be changed first into the deeper spiritual peace, Shanti, and then into the supramental calm and silence full of the higher light and strength and Ananda. Moreover, the
9 This letter, which as preserved has no salutation, was apparently written to Barindra Kumar Ghose. The typescript is headed “To Jyotish Mukherjee” — apparently indicating that Sri Aurobindo’s answer was to be transmitted to Jyotish by Barin. — Ed.
Page – 364 quieting of the mind only is not enough. The vital and physical consciousness have to be opened up and the same foundation established there. Also the spirit of devotion of which he speaks must be not merely a mental feeling but an aspiration of the deeper heart and will to the truth above, that the being may rise up into it and that it may descend and govern all the activities. 2. The void he feels in the mind is often a necessary condition for the clearing of it from its ordinary movements so that it may open to a higher consciousness and a new experience, but in itself it is merely negative, a mental calm without anything positive in it and if one stops there, then the dullness and inertia of which he complains must come. What he needs is, in the void and silence of the mind, to open himself to, to wait or to call for the action of the higher power, light and peace from above the mind. 3. The survival of the evil habits in sleep is easily explained and is a thing of common experience. It is a known psychological law that whatever is suppressed in the conscious mind remains in the subconscient being and recurs either in the waking state when the control is removed or else in sleep. Mental control by itself cannot eradicate anything entirely out of the being. The subconscient in the ordinary man includes the larger part of the vital being and the physical mind and also the secret body-consciousness. In order to make a true and complete change, one has to make all these conscious, to see clearly what is still there and to reject them from one layer after another till they have been entirely thrown out from the personal experience. Even then, they may remain and come back on the being from the surrounding universal forces and it is only when no part of the consciousness makes any response to these forces of the lower plane that the victory and transformation are absolutely complete. 4. His experience that whenever he gains a conquest in the mental plane the forces of past Karma, — that is to say, really of the old nature, — come back upon him with a double vigour is again a common experience. The psychological explanation is to be found in the preceding paragraph. All attempt at transformation of the being is a fight with universal forces which have long been in possession and it is vain to expect that they will give up
Page – 365 the struggle at the first defeat. As long as they can, they seek to retain possession and even when they are cast out they will, as long as there is any chance of response in the conscious or subconscious being, try to recur and regain their hold. It is no use being discouraged by these attacks. What has to be done is to see that they are made more and more external and all assent refused until they weaken and fade away. Not only the Chitta and Buddhi must refuse consent but also the lower parts of the being, the vital and physico-vital, the physical mind and the body consciousness. 5. The defects of the receiving mind and the discriminating Buddhi spoken of are general defects of the intellect and cannot be entirely got rid of so long as the intellectual action is not replaced by a higher supra-intellectual action and finally by the harmonising light of the supramental knowledge. Next as regards the psychic experiences. The region of glory felt in the crown of [the] head is simply the touch or reflection of the supramental sunlight on the higher part of the mind. The whole mind and being must open to this light and it must descend and fill the whole system. The lightning and the electric currents are the (vaidyuta) Agni force of the supramental sun touching and trying to pour into the body. The other signs are promises of the future psychic and other experiences. But none of these things can establish themselves until the opening to the higher force has been made. The mental Yoga can only be a preparation for this truer starting point. What I have said is merely an explanation of these experiences but it seems to me that he has advanced far enough to make a foundation for the beginning of the higher Yoga. If he wishes to do that he must replace his mental control by a belief in and a surrender to the Supreme Presence and Force above the mind, an aspiration in the heart and a will in the higher mind to the supreme truth and the transformation of the whole conscious being by its descent and power. He must, in his meditation, open himself silently to it and call down first a deeper calm and silence, next the strength from [ ]10 above
10 MS (copy) the
Page – 366 working in the whole system and last the higher [ ]11 glory of which he had a glimpse pouring through his whole being and illuminating it with the divine truth-movement. A.G.
[14] [7 June 1928]
The idea that comes to you to go away and try a severe asceticism, “to go my way to fight my battle alone and in my own way”, as you express it, is an error and the suggestion of an adverse force, and at the same time it points directly to the real difficulty in you that has stood blocking your progress. If you went, you would go very far not only from us but from the Yoga and be lost to the Path, and you would fare no better than now. The difficulties would be always with you or sleep for a time only to rise again in your nature. However hard the fight, the only thing is to fight it out now and here to the end. The trouble is that you have never fully faced and conquered the real obstacle. There is in a very fundamental part of your nature a strong formation of ego-individuality which has mixed in your spiritual aspiration a clinging element of pride and spiritual ambition and is supported by a long-formed habit of leadership, self-confident activity and self-reliance. This formation has never consented to be broken up in order to give place to something more true and divine. Therefore, when the Mother has put her force upon you or when you yourself have pulled the force upon you, this in you has always prevented it from doing its work in its own way. It has begun itself building according to the ideas of the mind or some demand, trying to make its own creation in its “own way”, by its own strength, its own Sadhana, its own Tapasya. There has never been any real surrender, any giving up of yourself freely and simply into the hands of the Divine Mother. And yet that is the only way to succeed in the Supramental Yoga. To be a Yogi, a Sannyasi, a Tapaswi is not the object here. The
11 MS (copy) and
Page – 367 object is transformation, and the transformation can only be done by a force infinitely greater than your own, it can only be done by being truly like a child in the hands of the Divine Mother. The difficulties that shake you would be of no importance, if this central obstacle were removed. They come from the weakness of the external being which was always intense and eager, but built in too narrow a mould for the fulfilment of the inner urge and which has in addition been badly worn down by life. This could be mended; what it needs is to be at peace, to remain quiet and at rest, to open itself confidently without strain and harassing struggle to the Force and allow it to rebuild and strengthen and widen till a sufficient physical foundation is made. At present, under the pressure of the Force, it either falls into Tamas or, if the vital forces touch it, responds by a rajasic movement and is driven helplessly in these rajasic gusts. All this would easily change (naturally, not in a moment but steadily and surely) if the central difficulty is removed. It is for this that you ought to use your retirement, first of all, to face, see in its complete extent and conquer. A complete will to surrender in the mind is the first condition, but not by itself sufficient. The trouble lies deeper than the surface mind and you have to find it out where it is and extirpate it. It is only when this has been done, that the help given you (and it was always there till now) can bear fruit in the true spiritual and psychic (not an ascetic) change of the recalcitrant parts of your nature.
Sri Aurobindo
[c. 1922] To Hrishikesh It appears from your present letter and attitude that you propose to give God a seat on your right hand and R— another on the left and to sit in meditation between oscillating sweetly from one to the other. If this is what you want to do please
Page – 368 do it in the Cherry Press and not at Pondicherry. If you want to come here, you must do it with a firm determination to get rid of this attachment and make a complete and unconditional consecration and self-surrender. You seem not to have understood the principle of this Yoga. The old Yoga demanded a complete renunciation extending to the giving up of the worldly life itself. This Yoga aims instead at a new and transformed life. But it insists as inexorably on a complete throwing away of desire and attachment in the mind, life and body. Its aim is to refound life in the truth of the spirit and for that purpose to transfer the roots of all we are and do from the mind, life and body to a greater consciousness above the mind. That means that in the new life all the connections must be founded on a spiritual intimacy and a truth quite other than any which supports our present connections. One must be prepared to renounce at the higher call what are called the natural affections. Even if they are kept at all, it can only be with a change which transforms them altogether. But whether they are to be renounced or kept and changed must be decided not by the personal desires but by the truth above. All must be given up to the Supreme Master of the Yoga. If you cling to the desires of the mental, vital and physical beings, this transference and transformation cannot happen. Your attachment to your son is a thing of the vital parts in you, and if you are not prepared to give it up, it will inevitably clash with the demands of the Yoga and stop your progress. When you came here, your psychical being was opened up, and the mental, vital and physical obstacles sufficiently worked upon to admit of this opening. This came first, because that was the strongest part of you for the purposes of the Yoga. Afterwards there was an attempt to open up the mind and other parts. But owing to certain influences their resistance became strong enough to bring things to a standstill. Doubt and non-understanding in the mind and the vital attachments of which this one to your son is the strongest, were the main instruments of this resistance. It is no use coming back with any of these things still cherished and supported by your mind and will.
Page – 369 Either you will make no progress at all here or if the power works on you it will work to break the resistance of the vital being and if you still support that resistance the nature of this struggle and the consequences may be of a serious and undesirable character. The power that works in this Yoga is of a thorough-going character and tolerates in the end nothing great or small that is an obstacle to the truth and its realisation. To come here will be to invite its working in the strongest and most insistent form. Aurobindo Ghose
Pondicherry, January 1923. My dear Krishnashashi, I have seen all the experiences that you have written down, and sent to me and received yours and Barin’s letter.12 It is no doubt true as you say that your sadhana has gone on different lines from that of the others. But it does not follow that you are entirely right in insisting on your own ideas about it. I shall tell you briefly what I have observed about your experiences. The first things you sent were very interesting and valuable psycho-spiritual and psycho-mental experiences and messages. Later ones lean more to the psychic-emotional and have in them a certain one-sidedness and mixture and there are also psycho-vital and psycho-physical developments of a double nature. I do not mean that all is false in them but that there are many strong partial truths which need to be corrected by others which they seem to ignore and even to exclude. Besides there are suggestions from the intellect and the vital being and also suggestions from external sources which you ought not to accept so easily as you seem to do. This mixture is inevitable in the earlier stages and there is no need to be disheartened about it. But if you insist on
12 Sri Aurobindo’s letters to Barindra Kumar Ghose on Krishnashashi’s case are published on pages 337 54. — Ed. Page – 370 preserving it, it may deflect you from your true path and injure your Sadhana. As yet you have no sufficient experience of the nature of the psychic being and the psychic worlds. Therefore it is not possible for you to put the true value on all that comes to you. When the psychic consciousness opens, especially so freely and rapidly as it has done in your case, it opens to all kinds of things and to suggestions, and messages from all sorts of planes and worlds and forces and beings. There is the true psychic which is always good and there is the psychic opening to mental, vital and other worlds which contain all kinds of things good, bad and indifferent, true, false and half truths, thought-suggestions which are of all kinds, and messages [which] are also of all kinds. What is needed is not to give yourself impartially to all of them but to develop both a sufficient knowledge and experience and a sufficient discrimination to be able to keep your balance and eliminate falsehood, half-truths and mixtures. It will not do to dismiss impatiently the necessity for discrimination on the ground that that is mere intellectualism. The discrimination need not be intellectual, — although that also is a thing not to be despised. But it may be a psychic discrimination or one that comes from the higher super-intellectual mind and from the higher being. If you have not this, then you have need of constant protection and guidance from those who have it, and who have also long psychic experience, and it may be disastrous for you to rely entirely on yourself and to reject such guidance. In the meantime there are three rules of the Sadhana which are very necessary in an earlier stage and which you should remember, first, open yourself to experience but do not seek to take the bhoga of the experiences. Do not attach yourself to any particular kind of experience. Do not take all ideas and suggestions as true and do not take any knowledge, voice or thought-message as absolutely final and definitive. Truth itself is only true when complete and it changes its meaning as one rises and sees it from a higher level. I must put you on your guard against the suggestions of hostile influences which attack all Sadhakas in this Yoga. The
Page – 371 vision you had of the European, is itself an intimation to you that these forces have their eye on you and are prepared to act if they are not already acting against you. It is their subtler suggestions, which take the figure of truth, and not their more open attacks, that are the most dangerous. I will mention some of the most usual of them. Be on your guard against any suggestions that try to raise up your egoism, as for instance, that you are a greater Sadhaka than others or that your Sadhana is unique or of an exceptionally high kind. There seems to be some suggestion of this kind to you already. You had a rich and rapid development of psychic experiences, but so precisely have some others who have meditated here and none of yours are unique in their kind or degree or unknown to our experience. Even if it were otherwise, egoism is the greatest danger of the Sadhana and is never spiritually justifiable. All greatness is God’s; it belongs to no other. Be on your guard against anything that suggests to you to keep or cling to any impurity or imperfection, confusion in the mind, attachment in the heart, desire and passion in the Prana or disease in the body. To keep up these things by ingenuous justifications and coverings, is one of the usual devices of the hostile forces. Be on your guard against any idea which will make you admit these hostile forces on the same terms as the divine forces. I understand you have said that you must admit all because all is a manifestation of God. All is a manifestation of God in a certain sense but if misunderstood as it often is, this Vedantic truth can be turned to the purposes of falsehood. There are many things which are partial manifestations and have to be replaced by fuller truer manifestations. There are others which belong to the ignorance and fall away when we move to the knowledge. There are others which are of the darkness and have to be combated and destroyed or exiled. This manifestation is one which has been freely used by the force represented by the European you saw in your vision and it has ruined the Yoga of many. You yourself wished to reject the intellect and yet the intellect is a manifestation of God as well as the other things you have accepted.
Page – 372 If you really accept and give yourself to me, you must accept my truth. My truth is one that rejects ignorance and falsehoods and moves to the knowledge, rejects darkness and moves to the light, rejects egoism and moves to the Divine Self; rejects imperfections and moves to perfection. My truth is not only the truth of Bhakti or of psychic development but also of knowledge, purity, divine strength and calm and of the raising of all these things from their mental, emotional and vital forms to their Supramental reality. I say all these things not to undervalue your Sadhana but to turn your mind towards the way of its increasing completion and perfection. It is not possible for me to have you here just now. First because the necessary conditions are not there and secondly because you must be fully prepared to accept my guidance before you come here. If, as I suppose you must under the present circumstances, you have to go home, meditate there, turning yourself to me and try to prepare yourself so that you may come here hereafter. What you need now is not so much psychic development, which you will always be able to have (I do not ask you to stop it altogether) but an inner calm and quiet as the true basis and atmosphere of your future development and experience, calm in the mind, the purified vital being and in the physical consciousness. A psycho-vital or psycho-physical Yoga will not be safe for you until you have this calm and an assured purity of being and a complete and always present vital and physical protection. Aurobindo.
6th April, 1923. “Arya Office” Pondicherry. My dear Rajani, I am writing today about your son Rathin and his illness if it can be called by that name. I shall state first in general terms
Page – 373 the nature of the malady and its usual developments, that is to say, the normal course it takes when no psychic or spiritual force is brought in to remove it. Afterwards I shall indicate the two possible means of cure. I think it is best for me to state the case in its worst and not only in its best possible terms because it is necessary that you should know the full truth and have the courage to face it. These cases are not those of a truly physical malady but of an attempt at possession from the vital world; and the fits and other physical symptoms are signs, not of the malady itself, but of the struggle of the natural being against the pressure of the hostile influence. Such a case in a child of this age indicates some kind of accumulation in the physical heredity creating an opportunity or a predisposition of which the vital invasion takes advantage. It is especially the physical consciousness and the physico-vital which contain the germs or materials of this predisposition. The physical being is always changing its constituents and in each period of seven years a complete change is effected. If the symptoms of this predisposition in the nature are detected and a wise influence and training used by the parents to eradicate them and this is done so effectively that in the first seven years no seeds of the malady appear, then usually there is no further danger. If on the contrary they manifest by the seventh year, then the next period of seven years is the critical period and, ordinarily, the case would be decided one way or the other by or before the fourteenth year. There are normally three possible eventualities. The difficulty in dealing with the case of so young a child is that the mind is not developed and can give no help towards the cure. But as the mind develops in the second seven years it will, if it is not abnormally weak which I think is not the case here, react more and more against the influence. Aided by a good control and influence it may very well succeed in casting out the hostile intrusion and its pressure altogether. In that case the fits and other signs of the physical struggle pass away, the strange moral and vital tendencies fade out of the habits and the child becomes mentally, morally and physically a healthy normal being.
Page – 374 The second possibility is that the struggle between the natural being and the intruding being may not be decisive in the psychic sense, that is to say, the intruder cannot take full possession but also he cannot be thrown out entirely. In that case anything may happen, a shattered mind and health, the death of the body or a disturbed, divided and permanently abnormal nature. The third and worst possibility is that the intruding being may succeed and take entire possession. In that case the fits and other violent symptoms will disappear, the child may seem to be physically cured and healthy, but he will be an abnormal and most dangerous being incarnating an evil vital force with all its terrible propensities and gifted with abnormal powers to satisfy them. In Rathin’s case there is not as yet possession in the full sense of the word, but a strong pressure and influence indicated by the strange habits of which you have written. These are suggested and dictated by the intruding being and not proper to the boy himself. The fearlessness and security with which he does these things is inspired from the same source. But the fits prove that there is as yet no possession. There is a struggle indicated by them and a temporary hold which passes out again. He is evidently in the earlier part of the critical period. I have indicated the course normally taken by the illness, but it is not necessary to pass through it and take its risks. There are other means which can come to his help and effect a complete cure. The first and easiest is to cure by hypnotic suggestion. This if properly applied is an absolutely sure remedy. But in the first place, it must be applied by someone who is not himself under the influence of evil powers, as some hypnotists are. For that obviously will make matters worse. Moreover, it must be done by someone who has the proper training and knows thoroughly what he is about, for a mistake might be disastrous. The best conditions would be if someone like yourself who has a natural relation and already an influence over the child could do it with the necessary training and knowledge. The other means of cure is the use of spiritual power and influence. If certain psycho-spiritual means could be used, this
Page – 375 would be as sure and effectual as the other. But this is not possible because there is no one there who has the right knowledge. The spiritual influence by itself can do it but the working is likely to be slow. It must ordinarily be conveyed through someone on the spot and you yourself are obviously the right instrument. What you have to do is to keep the idea that I am sending to you power for this object, to make yourself receptive to it and at the same time make your own will and natural influence on the child a direct channel for it. The will must be a quiet will, calm and confident and intent on its object, but without attachment and unshaken by any amount of resistance and unalarmed and undiscouraged by the manifestations of the illness. Your attitude to the child must be that of a calm and firm protecting affection free from emotional weakness and disturbance. The first thing is to acquire such an influence as to be able to repel the attack when it comes and if it takes any hold to diminish steadily its force and the violence of its manifestation. I understand from your letter that you have already been able to establish the beginning of such an influence. But it must be able to work at a distance as well as in his presence. Further you must acquire the power of leaving a protection around him when you are absent. Secondly, you must be able to convey to him a constant suggestion which will gradually inhibit the strange undesirable habits of which you speak in your letter. This, I may say, cannot be effectively done by any kind of external coercion. For that is likely to make these impulses more violent. It must be a will and suggestion and silent influence. If you find the control increasing and these habits diminishing, you can understand that the work of cure has begun. Its completion may take some time because these vital beings are very sticky and persistent and are always returning to the attack. The one thing which can make the cure rapid is if the boy himself develops a will in his mind to change, for that will take away the ground of the hostile influence. It is because something in him is amused and takes pleasure in the force which comes with the influence that these things are able to recur and continue. This element in him calls the invading presence back even when it has been centrally rejected. I shall of course try to act directly on him
Page – 376 as well as through you, but the instrumentality of one on the spot greatly enforces and is sometimes indispensable to the action. A word about your Sadhana. It seems to me that the key of your future development is contained in the experience which you say you often attained for a few days at Krishnagore (your letter of the 9th February) “A state which was full of knowledge, calm serenity, strength and wide consciousness — all questions automatically solved — a continuous stream of power passed into the body through the forehead centre — extremely powerful, having undisturbed samata, calm conviction, keen sight and knowledge.” This was the consciousness of the true Purusha in you aware of his own supramental being and it is this which must become your normal consciousness and the basis of the supramental development. In order that it may so become, the mind has to be made calm and strong, the emotional and vital being purified and the physical consciousness so opened that the body can hold and retain the consciousness and power. I notice that at the time you had it the body also expressed it. This is a sign that the capacity is already there in your physical being. The calm and strength will descend from above, what you have to do is to open yourself and receive it and at the same time reject all the movements of the lower nature which prevent it from remaining and which are ruled by desires and habits inconsistent with the true being, the true power and the true knowledge. Of course the superior power will itself reveal to you and remove all the obstacles in your nature. But the condition is that not only your mental but your vital and physical being must open and surrender to it and refuse to surrender themselves to other powers and forces. As you yourself experienced at that time, this greater consciousness will of itself bring the development of the higher will and knowledge. Psychic experiences of a proper kind are of course a great help but in your case it may be that any rich development of the psychic will only come after or in proportion as this consciousness with its calm, knowledge, will and samata takes possession of the different parts of the being. Aurobindo Ghose
Page – 377 Draft Letters to and about Kumud Bandhu Bagchi
[1]
There are certain things that it is absolutely necessary for Kumud to realise in a sincere and straight-forward spirit, without veils and self-justifications if his sadhana is not to turn about in a constant circle to the end or else fail and fall into pieces. First, it is necessary for him to have a truer understanding of the Yoga than he seems to have had either in the past or now. This Yoga is not turned towards renunciation of the world or an outward asceticism, but neither is its aim Bhoga, nor what the Chandernagore people call “Life-realisation” which means nothing but the satisfaction of one’s own magnified vital ego. The aim is an opening to a higher Divine Truth beyond mind, life or body and the transformation of these three things into its image. But that transformation cannot take place and the Truth itself cannot be known in its own unmistakable spirit, perfect light and real body until the whole of the adhara has been fundamentally and patiently purified, and made plastic and capable of receiving what is beyond the constructions of the mind, the desires of the body and the habits of the physical consciousness and physical being. His most obvious obstacle, one of which he has not in the least got rid of up to now, is a strongly Rajasic vital ego for which his mind finds justifications and covers. There is nothing more congenial to the vital ego than to put on the cloak of Yoga and imagine itself free, divinised, spiritualised, siddha, and all the rest of it, or advancing towards that end, when it is really doing nothing of the kind, but [is] just its old self in new forms. If one does not look at oneself with a constant sincerity and an eye of severe self-criticism, it is impossible to get out of this circle. Along with the exclusion of self-deceiving vital ego, there must go that which accompanies it usually in the mental parts, mental arrogance, a false sense of superiority and an ostentation of knowledge. All pretence and all pretensions must be given up, all pretence to oneself or others of being what one is not,
Page – 378 of knowing what one does not know and all vain idea of being higher than one’s own actual spiritual stature. Over against the vital rajasic ego there is a great coarseness and heaviness of tamas in the physical being and an absence of psychic and spiritual refinement. That must be eliminated or else it will stand always in the way of a true and complete change in the vital being and the mind. Unless these things are radically changed, merely having experiences or establishing a temporary and precarious calmness in the mental and vital parts will not help in the end. There will be no fundamental change; only a constant going from one state to another, sometimes a quieting and sometimes a return of the disturbances, and always the same defect persisting to the end of the chapter. The one condition for getting rid of these things is an absolute central sincerity in all the parts of the being, and that means an absolute insistence on the Truth and nothing but the Truth. There will then be a readiness for unsparing self-criticism and vigilant openness to the Light, an uneasiness when falsehood comes in, which will finally purify the whole being. The defects mentioned are more or less common in various degrees in almost every sadhaka, though there are some who are not touched by them. They can be got rid of if the requisite sincerity is there. But if they occupy the central parts of the being and vitiate the attitude, then the sadhaka will give a constant open or covert support to them, his mind will always be ready to give disguises and justifications and try to elude the search-light of the self-critical faculty and the protest of the psychic being. That means failure of the Yoga at least for this existence. 6 February 1926
[2]
When the psychic being awakens you grow conscious of your own soul; you know your Self. And you no longer commit the mistake of identifying yourself with the mental or with the vital being. You do not mistake them for the soul.
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When awakened, the psychic being gives true Bhakti for God or for the Guru. That Bhakti is quite different from mental or vital Bhakti. In the mind one may have a strong admiration or appreciation for the intellectual or spiritual greatness of the Guru, — follow him and mentally accept his dictates. But if it is merely mental, that does not carry you very far. Of course, there is no harm in having that also. But by itself it does not open the whole of the inner being; it only establishes a mental contact. The vital Bhakti demands and demands. It imposes its own conditions. It surrenders itself to God, but conditionally. It says to God, “You are so great,” “I worship you,” — “and now you must satisfy this desire of mine or that ambition”; “make me great; make me a great sadhaka, a great yogin” etc. The unillumined mind also surrenders to the Truth, but makes its own conditions. It says to the Truth, “Satisfy my judgment, and my opinion”; it demands the Truth to cast itself in the mind’s own forms. The vital being also insists on the Truth throwing itself into its own vital movement of force. The vital being pulls at the Higher Power and pulls and pulls at the vital being of the Guru. Both of them (the mental and the vital) have got an arrière pensée (mental reservation) in their surrender. Psychic Bhakti is not like that. Because it is in communication with the Divinity behind, it is capable of true Bhakti. Psychic Bhakti does not make any demand, it makes no reservations. It is satisfied with its own existence. The psychic being knows how to obey the Truth in the right way. It gives itself up truly to God or the Guru, and because it can give itself up truly, therefore it can also receive truly. When the psychic being comes to the surface it feels sad if it sees that the mental or the vital being is making a fool of itself. That sadness is purity offended. When the mind is playing its own game, or when the vital being is carried away by its impulses, it is the psychic being which says, “I don’t want these things.” “What am I here for after all?” “I am here for the Truth; I am not here for these things.”
Page – 380 The psychic sadness is a quite different thing from mental dissatisfaction or vital sadness or physical depression. If the psychic being is strong, it makes itself felt on the mental or the vital being, and forces them to change. But if it is weak, the other parts take advantage of it and use the psychic for their own advantage. In some cases it comes up to the surface and upsets the mental and the vital being and throws all their settled arrangements and habits into disorder, pressing for a new and divine order. But if the mind or the vital being is stronger than the psychic then it casts only an occasional influence and gradually retires behind. All its cry is in the wilderness; and the mental or the vital being goes on in its own round. Lastly, the psychic being refuses to be deceived by appearances. It is not carried away by falsehood. It refuses to be oppressed by falsehood — nor does it exaggerate the Truth. For example, even if everything around says, “There is no God”, the psychic being refuses to believe in it. It says, — “I know” and “I know because I feel.” And because it knows the thing behind, it is not deceived by appearances. It immediately feels the force. Also, when the psychic being is awakened, it throws out all the dross from the emotional being and makes it free from sentimentalism or the lower play of emotionalism. But it does not carry in it the dryness of the mind or the exaggeration of the vital feelings. It gives the just touch to each emotion. 23 March 1926
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