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ON YOGA
II
TOME TWO
CONTENTS
PART THREE
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Section Three
EXPERIENCES OF THE INNER AND THE COSMIC CONSCIOUSNESS EXPERIENCES OF THE INNER AND THE COSMIC CONSCIOUSNESS
I
The piercing of the veil between the outer consciousness and the inner being is one of the crucial movements in yoga. For yoga means union with the Divine, but it also means awaking first to your inner self and then to your higher self,—a movement inward and a movement upward. It is, in fact, only through the awakening and coming to the front of the inner being that you can get into union with the Divine. The outer physical man is only an instrumental personality and by himself he cannot arrive at this union,—he can only get occasional touches, religious feelings, imperfect intimations. And even these come not from the outer consciousness but from what is within us.
There are two mutually complementary movements; in one the inner being comes to the front and impresses its own normal motions on the outer consciousness to which they are unusual and abnormal; the other is to draw back from the outer consciousness, to go inside into the inner planes, enter the world of your inner self and wake in the hidden parts of your being. When that plunge has once been taken, you are marked for the yogic, the spiritual life and nothing can efface the seal that has been put upon you.
This inward movement takes place in many different ways and there is sometimes a complex experience combining all the signs of the complete plunge. There is a sense of going in or deep down, a feeling of the movement towards inner depths; there is often a stillness, a pleasant numbness, a stiffness of the limbs. This is the sign of the consciousness retiring from the body inwards under the pressure of a force from above,—that pressure stabilising the body into an immobile support of the inner life, in a kind of strong and still spontaneous āsana. There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the Adhara to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kunda-lini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahma-randhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous uprush of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body. This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence—sometimes one of these, sometimes several of them or all together. The movement of ascension has different results; it may liberate the consciousness so that one feels no longer in the body, but above it or else spread in wideness with the body either almost non-existent or only a point in one's free expanse. It may enable the being or some part of the being to go out from the body and move elsewhere, and this action is usually accompanied by some kind of partial samādhi or else a complete trance. Or, it may result in empowering the consciousness, no longer limited by the body and the habits of the external nature, to go within, to enter the inner mental depths,
the inner vital, the inner (subtle) physical, the psychic, to become aware of its inmost psychic self or its inner mental, vital and subtle physical being and, it may be, to move and live in the domains, the planes, the worlds that correspond to these parts of the nature. It is the repeated and constant ascent of the lower consciousness that enables the mind, the vital, the physical to come into touch with the higher planes up to the supramental and get impregnated with their light and power and influence. And it is the repeated and constant descent of the Divine Consciousness and its Force that is the means for the transformation of the whole being and the whole nature. Once this descent becomes habitual, the Divine Force, the Power of the Mother, begins to work, no longer from above only or from behind the veil, but consciously in the Adhara itself, and deals with its difficulties and possibilities and carries on the yoga.
Last comes the crossing of the border. It is not a falling asleep or a loss of consciousness, for the consciousness is there all the time; only it shifts from the outer and physical, becomes closed to external things and recedes into the inner psychic and vital part of the being. There it passes through many experiences and of these some can and should be felt in the waking state also; for both movements are necessary, the coming out of the inner being to the front as well as the going in of the consciousness to become aware of the inner self and nature. But for many purposes the ingoing movement is indispensable. Its effect is to break or at least to open and pass the barrier between this outer instrumental consciousness and that inner being which it very partially strives to express, and to make possible in future a conscious awareness of all the endless riches of possibility and experience and new being and new life that lie untapped behind the veil of this small and very blind and limited material personality which
men erroneously think to be the whole of themselves. It is the beginning and constant enlarging of this deeper and fuller and richer awareness that is accomplished between the inward plunge and the return from this inner world to the waking state.
The sadhak must understand that these experiences are not mere imaginations or dreams but actual happenings, for even when, as often occurs, they are formations only of a wrong or misleading or adverse kind, they have still their power as formations and must be understood before they can be rejected and abolished. Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life. Not all of it comes through, and what comes through takes another form in the physical—though sometimes there is an exact correspondence; but this little is at the basis of our outward existence. All that we become and do and bear in the physical life is prepared behind the veil within us. It is therefore of immense importance for a yoga which aims at the transformation of life to grow conscious of what goes on within these domains, to be master there and be able to feel, know and deal with the secret forces that determine our destiny and our internal and external growth or decline.
It is equally important for those who want that union with the Divine without which the transformation is impossible. The aspiration could not be realised if you remained bound by your external self, tied to the physical mind and its petty movements.
It is not the outer being which is the source of the spiritual urge; the outer being only undergoes the inner drive from behind the veil. It is the inner psychic being in you that is the bhakta, the seeker after the union and the Ananda, and what is impossible for the outer nature left to itself becomes perfectly possible when the barrier is down and the inner self in the front. For, the moment this comes strongly to the front or draws the consciousness powerfully into itself, peace, ecstasy, freedom, wideness, the opening to light and a higher knowledge begin to become natural, spontaneous, often immediate in their emergence.
Once the barrier breaks by the one movement or the other, you begin to find that all the processes and movements necessary to the yoga are within your reach and not, as it seems in the outer mind, difficult or impossible. The inmost psychic self in you has already in it the yogin and the bhakta and if it can fully emerge and take the lead, the spiritual turn of your outward life is predestined and inevitable. In the initially successful sadhak it has already built a deep inner life, yogic and spiritual, which is veiled only because of some strong outward turn the education and past activities have given to the thinking mind and lower vital parts. It is precisely to correct this outward orientation and take away the veil that he has to practise more strenuously the yoga. Once the inner being has manifested strongly whether by the inward-going or the outward-coming movement, it is bound to renew its pressure, to clear the passage and finally come by its kingdom. A beginning of this kind is the indication of what is to happen on a greater scale hereafter.
* *
The cry you heard was not in the physical heart, but in the emotional centre. The breaking of the wall meant the breaking of the obstacle or at least of some obstacle there between your inner and your outer being. Most people live in their ordinary outer ignorant personality which does not easily open to the Divine; but there is an inner being within them of which they do not know, which can easily open to the Truth and the Light. But there is a wall which divides them from it, a wall of obscurity and unconsciousness. When it breaks down, then there is a release; the feelings of calm, Ananda, joy which you had immediately afterwards were due to that release. The cry you heard was the cry of the vital part in you overcome by the suddenness of the breaking of the wall and the opening.
* *
It is rather a pity that the fear came in and spoiled the inward movement—for this inward movement is exceedingly important for the sadhana. The increasing frequency and completeness of the psychic consciousness in you coming in and replacing the ordinary one has hitherto been the most hopeful sign of progress —but the establishment of an inward movement would be a still greater thing; for its natural result would be to liberate the soul within and to give you a stand in the inner being so that you would be able to regard any fluctuations in the outer consciousness without being subjugated by them and without any interruption of the inner poise and freedom. But the movement is bound to come back and fulfil itself. It is very good that the help comes when you call and that you can shake yourself free—it is another sign of the psychic growth.
* *
What you say was not what is in yourself, but a symbol of the things that are in vital Nature. Scorpions and usually snakes also are symbols of harmful energies; the vital nature of earth is full of these energies and that is why the purification of man's outer vital nature also is so difficult and there are so many wrong movements and happenings in him,—because his vital is easily open to all these earth movements. In order to get rid of them, the inner being must wake and grow and its nature replace the outer nature. Sometimes serpents indicate energies simply, not harmful ones; but more often it is the other way. On the other hand, the peacocks you saw were powers of victory, the victory of the energies of light over the energies of darkness.
What you say about the outer being is correct, it must change and manifest what is within in the inner nature. But for that one must have experiences in the inner nature and through these the power of the inner nature grows till it can influence wholly and possess the outer being. To change the outer consciousness entirely without developing this inner consciousness would be too difficult. That is why these inner experiences are going on to prepare the growth of the inner consciousness. There is an inner mind, an inner vital, an inner physical consciousness which can more easily than the outer receive the higher consciousness above and put itself into harmony with the psychic being; when that is done the outer nature is felt as only a fringe on the surface, not as oneself, and is more easily transformed altogether.
Whatever difficulties there may still be in the outer nature, they will not make any difference to the fact that you are now awake within, the Mother's force working in you and you her true child destined to be perfectly that in all ways. Put your
faith and your thought entirely on her and you will get through all safely.
* *
It is on the surface that the transformation is done. One comes up to the surface with what one has gained in the depths to change it. It may be your need to go in again and find it difficult to make the movement back quickly. When the whole being becomes plastic you will be able to make whatever movement is needed more quickly.
* *
It takes time of course to make the transition from one state of consciousness to another. The depth of feeling will come more and more as your consciousness draws back from the claim of external things and goes deeper in into the heart region seeing and feeling from there with the psychic to prompt and enlighten it. Faith also will increase with that movement—for it is the outer intellect that is infirm or deficient in faith—,the inner being in the heart has it always.
* *
What you express in the letter is the right way of thinking and seeing. The self-will of the mind wanting things in its own way and not in the Divine's way was a great obstacle. With that gone, the way should become much less rough and hard to follow.
The outer being can grow in faith, fidelity to the Divine, reverence, love, worship and adoration, great things in themselves,
—though in fact these things too come from within,—but realisation can only take place when the inner being is awake with its vision and feeling of things unseen. Till then, one can feel the results of the divine help and, if one has faith, know that they are the work of the Divine; but it is only then that one can feel clearly the Force at work, the divine Presence, the direct communion.
* *
Silence does not mean absence of experiences. It is an inner silence and quietude in which all experiences can happen without producing any disturbance. It would be a great mistake to interfere with the images rising in you. It does not matter whether they are mental or psychic. One must have experience not only of the true psychic, but of the inner mental, inner vital and subtle physical worlds or planes of consciousness. The occurrence of the images is a sign that these are opening and to inhibit them would mean to inhibit the expansion of the consciousness and experience without which this yoga cannot be done.
* *
The difficulty indicated by you in your last (long) letter indicates that you enter into the inner being and begin to have experiences there, but there is a difficulty in organising them or seeing them coherently. The difficulty is because the inner mind is not yet sufficiently habituated to act and see the inside things and therefore the ordinary outer mind interferes and tries to arrange them; but the outer mind is unable to see the meaning of inner things. When the outer mind is left outside altogether, the things inside
begin to be seen vividly and clearly, but the inner mind not being active, either their coherence is not seen or the consciousness lingers in the confused experiences of the lower vital plane and does not get through to the deeper, more coherent and significant experiences. A development of the inner consciousness is needed—when that development takes place, then all will become more clear and coherent. This development will take place if, without getting disturbed, you quietly aspire and go on calling the Mother's Force to do what is needed.
Your call will always reach the Mother. If you remain quiet and confident, you will in time become aware of the answer. The more the mind becomes quiet, the clearer will it become to you and you will feel her working. From time to time you can write, of your experiences, wherever an answer is needed, I will answer.
* *
That is what is meant by contact and that is how it comes.
As for not having it always, it is because there are parts of the being that are still unconscious or perhaps states of unconsciousness come. For instance, people write letters to each other, but they are quite unconscious that they are exchanging forces in doing so. You have become conscious of it, because of the development of your inner consciousness by yoga—and yet there are likely to be times when you still write from the external awareness only, and then you will see the words only without being aware of what is behind. So, owing to the development of the inner consciousness, you are able to understand what contacts are and get the true contact, but at times the external
consciousness may be stronger than the inner one, then you are no longer (for the time being) able to get the contact.
* *
It is not that anything has been taken from you, but as you say at the end, your being is seen by you in two parts. That is a thing that happens as the sadhana proceeds and must happen in order that one may have completely the knowledge of oneself and the true consciousness. These two parts are the inner being and the outer being. The outer being (mind, vital and physical) has now become capable of quietude and it gets in meditation in a free, happy, vacant quietude which is the first step towards the true consciousness. The inner being (inner mind, vital, physical) is not lost but gone inside—the outer part does not know where—but probably gone inside into union with the psychic. The only thing that can have gone is something of the old nature that was standing in the way of this experience.
* *
What you feel as the new life is the growth of the inner being in you; the inner being is the true being and as it grows the whole consciousness begins to change. This feeling and your new attitude towards people are signs of the change. The seeing of inner things also usually comes with this growth of the inner being and consciousness; it is an inner vision which awakes in most sadhaks when they enter this stage.
It is also a characteristic of this inner consciousness that even when it is active, there is felt behind the action or containing it a complete quietude or silence. The more one concentrates, the
more this quietude and silence increases. That is why there seems to be all quiet within even though all sorts of things may be taking place within.
It is also quite usual that what takes place in the inner consciousness should not express itself at present in the outer physical. It at first creates changes outside, but takes possession of the outer instruments only afterwards.
* *
It is a very good sign that when the thoughts and the attempt at disturbance come there is something that remains calm and cool —for that, like the psychic reply from within, shows that the inner consciousness is fixed or fixing itself in part of the being. This is a well recognised stage of the inner change in sadhana. Equally good is the emerging of the self-existent Ananda from within not dependent on outward things. It is a fact that this inner gladness and happiness is something peaceful and happy at once—it is not an excited movement like the vital outward pleasure, though it can be more ardent and intense. Another good result is the fading out of the feeling that "the work is mine" and the power to do it with the outward consciousness not engaging the inner being.
The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul's freedom not tied down by the thousand ties and cares of the outward ignorant existence.
It was of course the Mother's face you saw in your vision, but probably in one of her supraphysical, not her physical form and face—that is also indicated by the great light that came from the form and rendered it invisible.
* *
The absence of thought is quite the right thing—for the true inner consciousness is a silent consciousness which has not to think out things, but gets the right perception, understanding and knowledge in a spontaneous way from within and speaks or acts according to that. It is the outer consciousness which has to depend on outside things and to think about them because it has not this spontaneous guidance. When one is fixed in this inner consciousness, then one can indeed go back to the old action by an effort of will, but it is no longer a natural movement and, if long maintained, becomes fatiguing. As for the dreams, that is different. Dreams about old bygone things come up from the subconscient which retains the old impressions and the seeds of the old movements and habits long after the waking consciousness has dropped them. Abandoned by the waking consciousness, they still come up in dreams; for in sleep the outer physical consciousness goes down into the subconscient or towards it and many dreams come up from there.
The silence in which all is quiet and one remains as a witness while something in the consciousness spontaneously calls down the higher things is the complete silence which comes when the full force of the higher consciousness is upon mind and vital and body.
Things inside can be seen as distinctly as outward things whether in an image by the subtle vision or in their essence by a still more subtle and powerful way of seeing; but all these things have to develop in order to get their full power and intensity.
II
There is a stage in the sadhana in which the inner being begins to awake. Often the first result is the condition made up of the following elements:
1) A sort of witness attitude in which the inner consciousness looks at all that happens as a spectator or observer, observing things but taking no active interest or pleasure in them. 2) A state of neutral equanimity in which there is neither joy nor sorrow, only quietude. 3) A sense of being something separate from all that happens, observing it but not part of it. 4) An absence of attachment to things, people or events.
It seems as if this condition were trying to come in you; but it is still imperfect. For instance, in this condition (1) there should be no disgust or impatience or anger when people talk, only indifference and an inner peace and silence. Also, (2) there should not be a mere neutral quiet and indifference, but a positive sense of calm, detachment and peace. Again, (3) there should be no going out of the body so that you do not know what is happening or what you are doing. There may be a sense of not being the body but something else,—that is good; but there should be a perfect awareness of all that is going on in or around you.
Moreover, this condition even when it is perfect is only a transitional stage—it is intended to bring a certain state of freedom and liberation. But in that peace there must come the feeling of the Divine Presence, the sense of the Mother's power working on you, the joy or Ananda.
If you can concentrate in the heart as well as in the head, then these things can more easily come.
* *
The experience you have of a division in the being with the inner void and indifferent, udasin,—not sorrowful, but neutral and indifferent, is an experience which many pass through and is highly valued by the Sannyasins. For us it is a passage only to something larger and more positive. In it the old small human feelings fall away and a sort of calm neutral void is made for a higher nature to manifest. It must be fulfilled and replaced by a sense of large silence and freedom into which the Mother's consciousness can flow from above.
* *
The condition in which all movements become superficial and empty with no connection with the soul is a stage in the withdrawal from the surface consciousness to the inner consciousness. When one goes into the inner consciousness, it is felt as a calm, pure existence without any movement, but eternally tranquil, unmoved and separate from the outer nature. This comes as a result of detaching onself from the movements, standing back from them and is a very important movement of the sadhana. The first result of it is an entire quietude but afterwards that quietude begins (without the quietude ceasing) to fill with the psychic and other inner movements which create a true inner and spiritual life behind the outer life and nature. It is then easier to govern and change the latter.
At present there are fluctuations in your consciousness because this inner state is not yet fully developed and established. When it is, there will still be fluctuations in the outer consciousness, but the inner quiet, force, love etc. will be constant and the superficial fluctuations will be watched by the inner being without its being shaken or troubled, until they are removed by the complete outer change. As for X, it is best to let it pass and try to remain steady within and detached; one can't separate from all contacts; one must become more and more superior to their customary reactions.
* *
The consciousness you speak of would be described in the Gita as the witness Purusha. The Purusha or basic consciousness is the true being or at least, in whatever plane it manifests, represents the true being. But in the ordinary nature of man it is covered up by the ego and the ignorant play of the Prakriti and remains veiled behind as the unseen Witness supporting the play of the Ignorance. When it emerges, you feel it as a consciousness behind, calm, central, unidentified with the play which depends upon it. It may be covered over, but it is always there. The emergence of the Purusha is the beginning of liberation. But it can also become slowly the Master—slowly because the whole habit of the ego and the play of the lower forces is against that. Still it can dictate what higher play is to replace the lower movement and then there is the process of that replacement, the higher coming, the lower struggling to remain and push away the higher movement. You say rightly that the offering to the Divine shortens the whole thing and is more effective, but usually it cannot be done completely at once owing to the past habit and the two methods continue together until the complete surrender is possible.
* * The attitude of the witness consciousness within—I do not think it necessarily involves an external seclusion, though one
may do that also—is a very necessary stage in the progress. It helps the liberation from the lower Prakriti—not getting involved in the ordinary nature movements; it helps the establishment of a perfect calm and peace within, for there is then one part of the being which remains detached and sees without being disturbed the perturbations of the surface; it helps also the ascent into the higher consciousness and the descent of the higher consciousness, for it is through this calm, detached and liberated inner being that the ascent and descent can easily be done. Also, to have the same witness look on the movements of Prakriti in others, seeing, understanding but not perturbed by them in any way is a very great help towards both the liberation and the universalisation of the being. I could not therefore possibly object to this movement in a sadhak.
As for the surrender it is not inconsistent with the witness attitude. On the contrary by liberating from the ordinary Prakriti, it makes easier the surrender to the higher or divine Power. Very often when this witness attitude has not been taken but there is a successful calling in of the Force to act in one, one of the first things the Force does is to establish the witness attitude so as to be able to act with less interference or immixture from the movements of the lower Prakriti.
There remains the question of the avoidance of contact with others and there there is some difficulty or incertitude. Part of your nature has a strong turn towards contact with others, action on others, interchange, almost a need of it. This brings about some fluctuation between the turn to an inner isolation and the turn towards contact and action. There is the same double and fluctuating movement in others here like X. In such cases I generally do not stress upon either tendency but leave the consciousness to find its own poise, because I have seen that to
press too much on the isolation tendency when the nature is not mainly contemplative does not succeed very well—unless of course the sadhak himself gets a strong and fixed determination that way. This may be the cause of what you felt. But the question between witness attitude and surrender does not arise, for the reason I have explained—one can very well aid or lead to the other as ours is a yoga which joins these things together and does not keep them always separate.
* *
The silence descends into the inner being first—as also other things from the higher consciousness. One can become aware of this inner being calm, silent, untouched by the movements of Nature, full of knowledge or light, and at the same time be aware of another lesser being, the small personality on the surface which is made up of the movements of Nature or else still subject to them or else, if not subject to them, still open to invasion by them. This is a condition that any number of sadhaks and yogis have experienced. The inner being means the psychic, the inner mind, the inner vital, the inner physical. In this condition none of these can be even touched, so there has been an essential purification. All need not feel this division into two consciousnesses, but most do. When it is there, the will that decides the action is in the inner being, not in the outer—so the invasion of the outer by vital movements can in no way compel the action. It is on the contrary a very favourable stage in the transformation because the inner being can bring the whole force of the higher consciousness in it to change the nature wholly, observing the action of Nature without being affected by it, putting the force for change wherever needed and setting
the whole being right as one does with a machine. That is if one wants a transformation. For many Vedantins don't think it necessary—they say the inner being is mukta, the rest is simply a mechanical continuation of the impetus of Nature in the physical man and will drop away with the body so that one can depart into Nirvana.
* *
You can certainly go on developing the consciousness of the Witness Purusha above, but if it is only a witness and the lower Prakriti is allowed to have its own way, there would be no reason why these conditions should ever stop. Many take that attitude —that the Purusha has to liberate itself by standing apart, and the Prakriti can be allowed to go on till the end of the life doing its own business—it is prārdbdha karma; when the body falls away, the Prakriti will drop also and the Purusha go off into the featureless Brahman! This is a comfortable theory, but of more than doubtful truth; I don't think liberation is so simple and facile a matter as that. In any case, the transformation which is the object of our yoga would not take place.
The Purusha above is not only a Witness, he is the giver (or withholder) of the sanction; if he persistently refuses the sanction to a movement of Prakriti, keeping himself detached, then, even if it goes on for a time by its past momentum, it usually loses its hold after a time, becomes more feeble, less persistent, less concrete and in the end fades away. If you take the Purusha consciousness, it should be not only as the Witness but as the Anumanta, refusing sanction to the disturbing movements, sanctioning only peace, calm, purity and whatever else is part of the divine nature. This refusal of sanction need not mean a struggle with
the lower Prakriti; it should be a quiet, persistent, detached refusal leaving unsupported, unassented to, without meaning or justification, the contrary action of the nature.
* *
When one follows after the impersonal Self, one is moving between two opposite principles—the silence and purity of the impersonal inactive Atman and the activity of the ignorant Prakriti. One can pass 'into the Self, leaving the ignorant nature or reducing it to silence. Or else, one can live in the peace and freedom of the Self and watch the action of Nature as a witness. Even one may put some sattwic control, by tapasya, over the action of the Prakriti; but the impersonal Self has no power to change or divinise the nature. For that one has to go beyond the impersonal Self and seek after the Divine who is both personal and impersonal and beyond these two aspects. If, however, you practise living in the impersonal Self and can achieve a certain spiritual impersonality, then you grow in equality, purity, peace, detachment, you get the power of living in an inner freedom not touched by the surface movement or struggle of the mental, vital and physical nature, and this becomes a great help when you have to go beyond the impersonal and to change the troubled nature also into something divine.
As for the offering of the actions to the Divine and the vital difficulty it raises, it is not possible to avoid the difficulty—you have to go through and conquer it. For, the moment you make this attempt, the vital arises with all its restless imperfections to oppose the change. However, there are three things you can do to alleviate and shorten the difficulty:
1. Detach yourself from this vital-physical—observe it as something not yourself; reject it, refuse your consent to its claims and impulses, but quietly as the witness Purusha whose refusal of sanction must ultimately prevail. This ought not to be difficult for you, if you have already learned to live more and more in the impersonal Self.
2. When you are not in this impersonality, still use your mental will and its power of assent or refusal,—not with a painful struggle, but in the same way, quietly, denying the claims of Desire, till these claims by loss of sanction and assent lose their force of return and become more and more faint and external.
3. If you become aware of the Divine above you or in your heart, call for help, for light and power from there to change the vital itself, and at the same time insist upon this vital till it itself learns to pray for the change.
Finally, the difficulty will be reduced to its smallest proportions the moment you can by the sincerity of your aspiration to the Divine and your surrender- awaken the psychic being in you (the Purusha in the secret heart) so that it will come forward and remain in front and pour its influence on all the movements of the mind, the vital and the physical consciousness. The work of transformation will still have to be done, but from that moment it will no longer be so hard and painful.
* *
Obviously not. The witness attitude is not meant as a convenient means for disowning the responsibility of one's defects and thereby refusing to mend them. It is meant for self-knowledge and, in our yoga, as a convenient station (detached and uninvolved,
therefore not subject to Prakriti) from which one can act on the wrong movements by refusal of assent and by substituting for them the action of the true consciousness from within or above.
III
It is a very serious difficulty in one's yoga—the absence of a central will always superior to the waves of the Prakriti forces, always in touch with the Mother, imposing its central aim and aspiration on the nature. That is because you have not yet learned to live in your central being; you have been accustomed to run with every wave of Force, no matter of what kind, that rushed upon you and to identify yourself with it for the time being. It is one of the things that has to be unlearned; you must find your central being with the psychic as its basis and live in it.
* *
To be aware of one's central consciousness and to know the action of the forces is the first definite step towards self-mastery.
* *
You must gather yourself within more firmly. If you disperse yourself constantly, go out of the inner circle, you will constantly move about in the pettinesses of the ordinary outer nature and under the influences to which it is open. Learn to live within,
to act always from within, from a constant communion with the Mother. It may be difficult at first to do it always and completely, but it can be done if one sticks to it—and it is at that price, by learning to do that, that one can have the siddhi in the yoga.
* *
You must have somehow externalised yourself too much. It is only by living in one's inner consciousness and doing everything from there that the right psychic condition can be kept. Otherwise it goes inside and the external covers it up. It is not lost, but hidden—one must go inside again to recover it.
* *
It is the past habit of the vital that makes you repeatedly go out into the external part; you must persist and establish the opposite habit of living in your inner being which is your true being and of looking at everything from there. It is from there that you get the true thought, the true vision and understanding of things and of your own self and nature.
* *
Yes. When one is in the right consciousness, then there is the right movement, the right happiness, everything in harmony with the Truth.
When there is the wrong consciousness, there is demand, dissatisfaction, doubt, all kinds of disharmony.
* *
The difference is when a thing is done with the inner mind and when it is done only with the outer brain. What you feel is the inner mind taking it up—then it becomes part of the consciousness and things are really learned—the working of the outer mind is always difficult and superficial.
It is evident that the inner being in you is beginning to come more and more forward. As it does so, these outer difficulties will be more and more pushed out and the consciousness will keep the peace and force at first in the greater part of it, afterwards in the whole.
* *
Yes, that is all right. Relying on outer methods mainly never succeeds very well. It is only when there is the inner poise that the outer movement is really effective and then it comes of itself.
* *
It is good. Fasten on the true thing, the concentration in the inner being and the inner life. All these outer things are of minor importance and it is only when the inner life is well established that the difficulties with which they are hampered can get their true solution. That you have seen several times when you went inside. To be too much occupied in mind with the outer difficulties keeps it externalised. Living inwardly you will find the Mother close to you and realise her will and her action.
* *
The difficulty is that you attach so much importance to things that are of quite a small value. You behave as if to have or have
not a table is something of supreme importance and worry and excite yourself so much about the rights and wrongs of the matter that you allow it to upset your whole peace of mind and make you fall from the true condition. These things are small and relative—you may have a new table or you may not have a new table, neither way is of any very great importance and it makes no difference to the Divine Purpose in you. The one thing important is to increase calm and peace and the descent of the Divine Force, to grow in equality and inward light and consciousness. Outward things have to be done with a great quiet, doing whatever is necessary but not exciting or upsetting yourself about anything. It is only so that you can advance steadily and quickly. When you feel the Mother's Force about you, the peace closely round you that is the one thing of importance—these small outward things can be settled in a hundred different ways, it does not really matter.
IV
The dream about X was of course a continuation of the process of clearing out remnants of the old movement from the subconscious vital.
The experience you relate, the stillness, the emptiness of mind and vital and cessation of thoughts and other movements was the coming, of the state called "samadhi" in which the consciousness goes inside in a deep stillness and silence. This condition is favourable to inner experience, realisation, the vision of the unseen truth of things, though one can get these in the waking condition also. It is not sleep but the state in which one feels conscious within, no longer outside.
The diamond in your heart was a formation of the light of Mother's consciousness there,—for the Mother's light is of a white and at its most intense of a diamond radiance. The light is a sign of the Mother's presence in your heart and that is what you saw once and felt for a moment.
The inability to read books or papers is often felt when the consciousness is getting the tendency to go inside.
* *
(1) No, it was not sleep. You went inside into an inner consciousness; in this inner consciousness one is awake inside, but not outside, not conscious of external things but of inner things only. Your inner consciousness was busy doing what your outer mind had been trying to do, that is to work upon the thoughts and suggestions that bring restlessness and to put them right; it can be done much more easily by the inner consciousness than by the outer mind.
(2) As for the things that are necessary to be done, they can be done much more easily by the Force and Peace descending, (bringing the solid strength) than by your own mental effort.
* *
There is no reason why one should not have a burning aspiration in sleep, provided one is conscious in sleep. In fact, the condition you describe was not sleep—it was simply that the consciousness was trying to go inside in a sort of indrawn condition (a kind of half-samadhi) while the external mind was constantly coming out of it. What you have, if you go into this indrawn condition, is not dreams but spiritual experiences or visions or experiences in other supraphysical planes of consciousness. Your burning aspiration was just such a spiritual experience.
* *
About your experiences:
(1) The sleep which you felt when meditating was not sleep but an inward condition of the consciousness. When this inward condition is not very deep, one can be aware of various scenes, voices, etc. which belong not to the physical but to some inner plane of consciousness—their value or truth depends on the plane to which one reaches. Those of the surface are of no importance and one has simply to pass through them till one gets deeper.
(2) The fear, anger, depression, etc. which used to rise when making the Japa of the names came from a vital resistance in the nature (this resistance exists in everyone) which threw up these things because of the pressure on the vital part to change which is implied in sadhana. These resistances rise and then, if one takes the right attitude, slowly or quickly clear away. One has to observe them and separate oneself from them, persisting in the concentration and sadhana till the vital becomes quiet and clear.
(3) The things you saw (moon, sky, etc.) are due to the opening of the inner vision; this usually comes when the concentration begins to open up the inner consciousness of which this subtle vision is a part. This faculty of vision has its importance in the development of the inner being, and need not be discouraged, even though too much importance should not be attached to the things seen in the earlier stages.
(4) There are some, however, that are part of the growing spiritual experience, such as the sun you saw overhead and the
piece of golden light—for these are signs of an opening within and symbolic. Both are symbols of the Divine Truth and Light and of one action of their influence.
(5) The most important experience, however, is that of the peace and quiet which comes with a good concentration. It is this that must grow and fix itself in the mind and vital and body —for it is this peace and quiet that make a firm basis for the sadhana.
* *
As to the dream, it was not a dream but an experience of the inner being in a conscious dream-state, svapna-samādhi. The numbness and the feeling of being about to lose consciousness are always due to the pressure or descent of a Force to which the body is not accustomed but feels strongly. Here it was not the physical body that was being directly pressed, but the subtle body, sūksma śarīra, in which the inner being more intimately dwells and in which it goes out in sleep or trance or at the moment of death. But the physical body in these vivid experiences feels as if it was itself that was having the experience; the numbness was the effect in it of the pressure. The pressure on the whole body would mean a pressure on the whole inner consciousness, perhaps for some modification or change which would make it more ready for knowledge or experience; the third or fourth rib would indicate a region which belongs to the vital nature, the domain of the life-force, some pressure for a change there.
* *
There is no need of the question. At this stage you have only to watch the experiences and observe their significance. It is only
when the experiences are in the vital realm that some are likely to be false formations. These of which you write are simply the common experiences of an opening yogic consciousness and they have to be understood, simply.
Here it is the breaking up of the small surface vital into the largeness of the true or inner vital being which can at once open to the Higher Consciousness, its power, light and Ananda. There is also begun a similar breaking of the small physical mind and sense into the wideness of the inner physical consciousness. The inner planes are always wide and open into the Universal, while the outer surface parts are shut up in themselves and full of narrow and ignorant movements.
* *
Your series of experiences are very interesting by the constant (though interspaced) development they illustrate. These two new significant elements have been added to the previous substance of the experience. The first is the very precise localisation of the uprush of the consciousness from the pit of the stomach —that is to say, from above the navel, the movement itself starting from the navel itself, even below it. The navel-centre (nābhi-padma) is the main seat of the centralised vital consciousness (dynamic centre) which ranges from the heart level (emotional) to the centre below the navel (lower vital, sensational desire centre). These three make the domain of the vital being. It is therefore clear that it was your inner vital being which had this experience, and its intensity and vehemence was probably due to the whole vital (or most of it) being awake and sharing in it this time. The experience itself was psychic in its origin, but was given a strong emotional-vital form in its expression. I may
add, for completeness, that the centre of the psychic is behind the heart and it is through the purified emotions that the psychic most easily finds an outlet. All from the heart above is connected with the mental-vital and above it is the mind with its three centres. One in the throat (the outward-going or externalising mind), one between the eyes or rather in the middle of the forehead (the centre of vision and will) and one above, communicating with the brain, which is called the thousand-petalled lotus, and where are centralised the highest thought and intelligence, communicating with the greater mind planes (illumined mind, intuition, overmind) above.
The second new significant feature is the self-manifestation of the inner mind; for it was your inner mind that was watching, observing and criticising the vital being's psychic experience. You found this clear division in you curious, but it will no longer seem curious once you know the perfectly normal divisibility of the different parts of the being. In the outer surface nature, mind, psychic, vital, physical are all jumbled together and it needs a strong power of introspection, self-analysis, close observation and disentanglement of the threads of thought, feeling and impulse to find out the composition of our nature and the relation and interaction of these parts upon each other. But when one goes inside as you have done, we find the sources of all this surface action and there the parts of our being are quite separate and clearly distinct from each other. We feel them indeed as different beings in us, and just as two people in a joint action can do, they too are seen to observe, criticise, help or oppose and restrain each other; it is as if we were a group-being, each member of the group with its separate place and function, and all directed by a central being who is sometimes in front above the others, sometimes behind the scenes. Your mental being was observing the vital and not quite easy about its vehemence, for the natural base of the mental being is calm, thoughtfulness, restraint, control and balance, while the natural turn of the vital is dynamism, energy thrown into emotion, sensation and action. All therefore was perfectly natural and in order.
* *
The explanation of your experience is plain. The lower being (vital and physical) was receiving an influence (mental light, yellow) from the thinking mind and higher vital which was clearing it of the old habitual lower vital reactions: very often in the sadhana one feels the inner being speaking to the outer or the mind or higher vital speaking to the lower so as to enlighten it.
* *
The important experience is that of the white ray in the heart— the white light and the illumining of the heart by the light is a riling of great power in this sadhana. The intuitions she speaks of are a sign of the inner consciousness growing in her—the consciousness which is necessary for yoga.
* *
The three experiences of which you speak belong all to the same movement or the same stage of your spiritual life: they are initial movements of the consciousness to become aware of your inner being which was veiled, as in most, by the outer waking self. There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another
behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.
You did quite right in first developing the sattwic qualities and building up the inner meditative quietude. It is possible by strenuous meditation or by certain methods of tense endeavour to open doors on to the inner being or even break down some of the walls between the inner and outer self before finishing or even undertaking this preliminary self-discipline, but it is not always wise to do it as that may lead to conditions of sadhana which may be very turbid, chaotic, beset with unnecessary dangers. By adopting the more patient course you have arrived at a point at which the doors of the inner being have begun almost automatically to swing open. Now both processes can go on side by side, but it is necessary to keep the sattwic quietude, patience, vigilance,—to hurry nothing, to force nothing, not to be led away by any strong lure or call of the intermediate stage which is now beginning, before you are sure that it is the right call. For there are many vehement pulls from the forces of the inner planes which it is not safe to follow.
Your first experience is an opening into the inner mental self —the space between the eyebrows is the centre of the inner mind, vision, will and the blue fight you saw was that of a higher mental plane, a spiritual mind, one might say, which is above the ordinary human mental intelligence. An opening into this
higher mind is usually accompanied by a silence of the ordinary mental thought. Our thoughts are not really created within ourselves independently in the small narrow thinking machine we call our mind; in fact, they come to us from a vast mental space or ether either as mind-waves or waves of mind-force that carry a significance which takes shape in our personal mind or as thought-formations ready-made which we adopt and call ours. Our outer mind is blind to this process of Nature; but by the awakening of the inner mind we can become aware of it. What you saw was the receding of this constant mental invasion and the retreat of the thought-forms beyond the horizon of the wide space of mental Nature. You felt this horizon to be in yourself somewhere, but evidently it was in that larger self-space which even in its more limited field just between the eyebrows you felt to be bigger than the corresponding physical space. In fact, though the inner mind-spaces have horizons, they stretch beyond those horizons-illimitably. The inner mind is something very wide projecting itself into the infinite and finally identifying itself with the infinity of universal Mind. When we break out of the narrow limits of the external physical mind we begin to see inwardly and to feel this wideness, in the end this universality and infinity of the mental self-space. Thoughts are not the essence of mind-being, they are only an activity of mental nature; if that activity ceases, what appears then as a thought-free existence that manifests in its place is not a blank or void but something very real, substantial, concrete we may say-a mental being that extends itself widely and can be its own field of existence silent or active as well as the Witness, Knower, Master of that field and its action. Some feel it first as a void, but that is because their observation is untrained and insufficient and loss of activity gives them the sense of blank; an emptiness there is, but it is
an emptiness of the ordinary activities, not a blank of existence.
The recurrence of the experience of the receding away of thoughts, the cessation of the thought-generating mechanism and its replacement by the mental self-space, is normal and as it should be; for this silence or at any rate the capacity for it has to grow until one can have it at will or even established in an automatic permanence. For this silence of the ordinary mind-mechanism is necessary in order that the higher mentality may manifest, descend, occupy by degrees the place of the present imperfect mentality and transform the activities of the latter into its own fuller movements. The difficulty of its coming when you are at work is only at the beginning—afterwards, when it is more settled, one finds that one can carry on all the activities of life either in the pervading silence itself or at least with that as the support and background. The silence remains behind and there is the necessary action on the surface or the silence is our wide self and somewhere in it an active Power does the works of Nature without disturbing the silence. It is therefore quite right to suspend the work while the visitation of the experience is there—the development of this inner silent consciousness is sufficiently important to justify a brief interruption or pause.
In the case of the other two experiences, on the contrary, it is otherwise. The dream experience must not be allowed to take hold of the waking hours and pull the consciousness within; it must confine its operation to the hours of sleep. So too there should be no push or pressure to break down the wall between the inner self and the outer "I"—the fusion must be allowed to take place by a developing inner action in its own natural time. I shall explain why in another letter.
Your second experience is a first movement of the awakening of the inner being in sleep. Ordinarily when one sleeps a complex phenomenon happens. The waking consciousness is no longer there, for all has been withdrawn within into the inner realms of which we are not aware when we are awake, though they exist; for then all that is put behind a veil by the waking mind and nothing remains except the surface self and the outward world—much as the veil of the sunlight hides from us the vast worlds of the stars that are behind it. Sleep is a going inward in which the surface self and the outside world are put away from our sense and vision. But in ordinary sleep we do not become aware of the worlds within; the being seems submerged hi a deep subconscience. On the surface of this subconscience floats an obscure layer in which dreams take place, as it seems to us, but, more correctly it may be said, are recorded. When we go very deeply asleep, we have what appears to us as a dreamless slumber; but, in fact, dreams are going on, but they are either too deep down to reach the recording surface or are forgotten, all recollection of their having existed even is wiped out in the transition to the waking consciousness. Ordinary dreams are for the most part or seem to be incoherent, because they are either woven by the subconscient out of deep-lying impressions left in it by our past inner and outer life, woven in a fantastic way which does not easily yield any clue of meaning to the waking mind's remembrance, or are fragmentary records, mostly distorted, of experiences which are going on behind the veil of sleep—very largely indeed these two elements get mixed up together. For, in fact, a large part of our consciousness in sleep does not get sunk into this subconscious state; it passes beyond the veil into other planes of being which are connected with our own inner planes, planes of supraphysical existence, worlds of
a larger life, mind or psyche which are there behind and whose influences come to us without our knowledge. Occasionally we get a dream from these planes, something more than a dream,— a dream experience which is a record direct or symbolic of what happens to us or around us there. As the inner consciousness grows by sadhana, these dream experiences increase in number, clearness, coherence, accuracy and after some growth of experience and consciousness, we can, if we observe, come to understand them and their significance to our inner life. Even we can by training become so conscious as to follow our own passage, usually veiled to our awareness and memory, through many realms and the process of the return to the waking state. At a certain pitch of this inner wakefulness this kind of sleep, a sleep of experiences, can replace the ordinary subconscious slumber.
It is of course an inner being or consciousness or something of the inner self that grows in this way, not as usually it is, behind the veil of sleep, but in the sleep itself. In the condition which you describe, it is just becoming aware of sleep and dream and observing them—but as yet nothing farther—unless there is something in the nature of your dreams that has escaped you. But it is sufficiently awake for the surface consciousness to remember this state, that is to say, to receive and keep the report of it even in the transition from the sleep to the waking state which usually abolishes by oblivion all but fragments of the record of sleep happenings. You are right in feeling that the waking consciousness and this which is awake in sleep are not the same—they are different parts of the being.
When this growth of the inner sleep consciousness begins, there is often a pull to go inside and pursue the development even when there is no fatigue or need of sleep. Another cause aids this
pull. It is usually the vital part of the inner being that first wakes in sleep and the first dream experiences (as opposed to ordinary dreams) are usually, in the great mass, experiences of the vital plane, a world of supraphysical life, full of variety and interest, with many provinces, luminous or obscure, beautiful or perilous, often extremely attractive, where we can get much knowledge too both of our concealed parts of nature and of things happening to us behind the veil and of others which are of concern for the development of our parts of nature. The vital being in us then may get very much attracted to this range of experience, may want to live more in it and less in the outer life. This would be the source of that wanting to get back to something interesting and enthralling which accompanies the desire to fall into sleep. But this must not be encouraged in waking hours, it should be kept for hours set apart for sleep where it gets its natural field. Otherwise there may be an unbalancing, a tendency to live more and too much in the visions of the supraphysical realms and a decrease of the hold on outer realities. The knowledge, the enlargement of our consciousness of these fields of inner nature is very desirable, but it must be kept in its own place and limits.
* *
In my last letter I had postponed the explanation of your third experience. What you have felt is indeed a touch of the Self, not the unborn Self above, the Atman of the Upanishads, for that is differently experienced through the silence of the thinking mind, but the inner being, the psychic supporting the inner mental, vital, physical being, of which I have spoken. A time must come for every seeker of complete self-knowledge when he is thus aware of living in two worlds, two consciousnesses at
the same time, two parts of the same existence. At present he lives in the outer self, but he will go more and more inward, till the position is reversed and he lives within in this new inner consciousness, inner self and feels the outer as something on the surface formed as an instrumental personality for the inner's self-expression in the material world. Then from within a Power works on the outer to make it a conscious plastic instrument so that finally the inner and the outer may become fused into one. The wall you feel is indeed the wall of the ego which is based on the insistent identification of oneself with the outer personality and its movements. It is that identification which is the keystone of the limitation and bondage from which the outer being suffers, preventing expansion, self-knowledge, spiritual freedom. But still the wall must not be prematurely broken down, because that may lead to a disruption or confusion or invasion of either part by the movements of the two separated worlds before they are ready to harmonise. A certain separation is necessary for some time after one has become aware of these two parts of the being as existing together. The force of the yoga must be given time to make the necessary adjustments and openings and to take the being inward and then from this inward poise to work on the outer nature.
This does not mean that one should not allow the consciousness to go inward so that as soon as possible it should live in the inward world of being and see all anew from there. That inward going is most desirable and necessary and that change of vision also. I mean only that all should be done by a natural movement without haste. The movement of going inward may come rapidly, but even after that something of the wall of ego will be there and it will have to be steadily and patiently taken down so that no stone of it may abide. My warning against
allowing the sleep world to encroach on the waking hours is limited to that alone and does not refer to the inward movement in waking concentration or ordinary waking consciousness. The waking movement carries us finally into the inner self and by that inner self we grow into contact with and knowledge of the supraphysical worlds, but this contact and knowledge need not and should not lead to an excessive preoccupation with them or a subjection to their beings and forces. In sleep we actually enter into these worlds and there is the danger, if the attraction of the sleep consciousness is too great and encroaches on the waking consciousness, of this excessive preoccupation and influence.
It is quite true that an inner purity and sincerity, in which one is motived only by the higher call, is one's best safeguard against the lures of the intermediate stage. It keeps one on the right track and guards from deviation, until the psychic being is fully awake and in front and, once that happens, there is no further danger. If, in addition to this purity and sincerity, there is a clear mind with a power of discrimination, that increases the safety in the earlier stages. I do not think I need or should specify too fully or exactly the forms the lure or pull is likely to take. It may be better not to call up these forces by an attention to them which may not be necessary. I do not suppose you are likely to be drawn away from the path by any of the greater perilous attractions. As for the minor inconveniences of the intermediate stage, they are not dangerous and can easily be set right as one goes by the growth of consciousness, discrimination and sure experience.
As I have said, the inward pull, the pull towards going inward is not undesirable and need not be resisted. At a particular stage it may be accompanied by an abundance of visions due to the growth of the inner sight which sees things belonging to all the
planes of existence. That is a valuable power helpful in the sadhana and should not be discouraged. But one must see and observe without attachment, keeping always the main object in front, realisation of the inner Self and the Divine—these things should only be regarded as incidental to the growth of consciousness and helpful to it, not as objects in themselves to be followed for their own sake. There should also be a discriminating mind which puts each thing in its place and can pause to understand its field and nature. There are some who become so eager after these subsidiary experiences that they begin to lose all sense of the true distinction and demarcation between different fields of reality. All that takes place in these experiences must not be taken as true—one has to discriminate, see what is mental formation or subjective construction and what is true, what is only suggestion from the larger mental and vital planes or what has reality only there and what is of value for help or guidance in inner sadhana or outer life.
* *
X's experiences are those which usually attend the withdrawal from the outer consciousness into an inner plane of experience. The feeling of coldness of the body in the first is one of the signs —like the immobility and stiffness of Y's experience—that the consciousness is withdrawing from the outer or physical sheath and retiring inside. The crystallisation was the form in which he felt the organisation of an inner consciousness which could receive at once firmly and freely from above. The crystals at once indicate organised formation and a firm transparence in which the greater vision and experience descending from the higher planes could be clearly reflected. As for the other experience, his rejection of the waking consciousness evidently had the result of throwing him into an inner awareness in which he began to have contact with the supraphysical planes. What was meant by the sea of red colour and stars depends on the character of the red colour. If it was crimson, what he saw was the sea of the physical consciousness and physical life as it is represented to the inner symbolic vision; if it was purple red, then it was the sea of the vital consciousness and the vital life-force. Perhaps, if he had not stopped his sense of the Mother's presence, it would have been better,—he should rather, if he can, take it with him into the inner planes, then he would have had no occasion to fear.
In any case, if he wants to go into the inner consciousness and move in the inner planes—which will inevitably happen if he shuts off the waking consciousness in his meditation—he must cast away fear. Probably he expected to get the silence or the touch of the Divine Consciousness by following out the suggestion of the Gita. But the silence or the touch of the Divine Consciousness can be equally and for some more easily got in the waking meditation through the Mother's presence and the descent from above. The inward movement, however, is probably unavoidable and he should try to understand and, not shrinking or afraid, to go to it with the same confidence and faith in the Mother as he has in the waking meditation. His dreams are, of course, experiences on the inner (vital) plane; I need not repeat the explanation I have already given to Y.
P.S. The dream about the Mahadeva image may mean that someone (not of this world, of course) wanted to mislead him and make him confuse some narrower traditional form of the past with the greater living Truth that he is seeking.
The things you feel are due to the fact that the consciousness goes inside, so physical things are felt as if they were at a distance. The same phenomenon can happen when one goes into another plane of consciousness and sees physical things from there. But it is probably the first that is happening with you. When one goes quite inside, then physical things disappear,—when some connection is kept, then they become distant. But this is a transitory change. Afterwards, you will be able to have the two consciousnesses together, be in your psychic in one part of yourself with all the experience and activities of the psychic being and nature and yet with your surface self fully awake and active in physical things with the psychic support and influence behind this outer action.
* *
It is evidently in a subtle world, not the physical that you move; that is evident from the different arrangement of things, but such details as the third arm and the book-marker removed yet there show that it is a subtle world very near to the physical; it is either a subtle-physical world or a very material vital domain. In all the subtle domains the physical is reproduced with a change, the change growing freer and more elastic as one gets farther away. Such details as the lameness show the same thing,—the hold of the physical is still there. It is possible to move about in the physical world, but usually that can only be done by drawing on the atmosphere of other physical beings for a stronger materialisation of the form—when that happens one moves among them and sees them and all the surroundings exactly as they are at that time in the physical world and one can verify the accuracy of the details if immediately after returning to the body (which is usually
done with a clear consciousness of the whole process of getting into it) one can traverse the same scene in the physical body. But this is rare; the subtle wandering is on the contrary a frequent phenomenon, only when it is near to the physical world all seems very material and concrete and the association of physical habits and physical mental movements with the subtle events is closer.
* *
It was a partial exteriorisation, part of the consciousness going out to the scene and surroundings described by you while the rest remained in the body and was aware both of the normal surroundings and, by communication or indirect participation, of what the other was experiencing. This is quite possible and for that no form of trance or loss of external consciousness is necessary. As for the cause of such an experience, it does not depend at all on one's own ordinary mental or other interests; it comes by a sort of attraction or touch from someone who is there on the scene and who feels the need of sympathy, support or help of some kind, a need so strong that it forms a sort of call; it is very usually somebody quite unknown and it just depends on whom the call happens to touch because he is open at the time and receives the vibration and has the capacity to answer. Usually there is a sort of identification of consciousness with that of the person calling so that one can see the surroundings and the things happening through him. It is the physical that becomes nervous at these experiences and this must be overcome; as the inner mental, vital, physical consciousness opens to things behind the thick physical veil all kinds of experiences may happen that are strange to the physical mind and its tendency to be apprehensive or nervous at these things must disappear. It must be able to face even formidable things without fear. For the eyes, that experience had got a certain hold and it was not to be expected that it would altogether disappear all at once. These things try to persist, but if the refusal is firm and unchanging, they fade away after a time or cease. The lessening of the intensity of the Ananda is already a sign that the rejection is having its effect. You have only to persist and after a time the vital consciousness will be free.
* *
When the vital being goes out, it moves on the vital plane and in the vital consciousness and, even if it is aware of physical scenes and things, it is not with a physical vision. It is possible for one who has trained his faculties to enter into touch with physical things although he is moving about in the vital body, to see and sense them accurately, even to act on them and physically move them. But the ordinary sadhak who has no knowledge or organised experience or training in these things cannot do it. He must understand that the vital plane is different from the physical and that things that happen there are not physical happenings, though, if they are of the right kind and properly understood and used, they may have a meaning and value for the earth life. But also the vital consciousness is full of false formations and many confusions and it is not safe to move among them without knowledge and without a direct protection and guidance.
* *
You must have gone out of your body leaving it unprotected and there was an attack which you got rid of after coming into the body. This part of the head from the ears down to the neck is
the seat of the physical mind—the centre of the physical or externalising mind is in the throat joining the spine at the back. It was an attack on the physical mind.
* *
Your three experiences related in your letter mean that you are going out in your vital body into the vital worlds and meeting the beings and formations of these worlds. The old man of the temple and the girls you saw are hostile beings of the vital plane.
It is better not to go in this way unless one has the protection of someone (physically present) who has knowledge and power on the vital world. As there is no one there who can do this for you, you should draw back from this movement. Aspire for perfect surrender, calm, peace, light, consciousness and strength in the mind and the heart. When the mental being and the psychic being are thus open, luminous and surrendered, then the vital can open and receive the same illumination. Till then premature adventures on the vital plane are not advisable.
If the movement cannot be stopped, then observe the following instructions:
1. Never allow any fear to enter into you. Face all you meet and see in this world with detachment and courage.
2. Ask for our protection before you sleep or meditate. Use our names when you are attacked or tempted.
3. Do not indulge in this world in any kind of sympathy for the old man in the temple or accept such suggestions, e.g., that he was your spiritual preceptor, which was obviously false since you could have no other spiritual preceptor than us. It was because of this sympathy and the accepted suggestion that he was able to go inside you and create the pain you felt.
4. Do not allow any foreign personality to enter into you, only the Light, Power etc. from above.
* *
There is no utility in such experiences; they may happen on the vital plane so long as one has still to pass through the vital range of experiences, but the aim should be to get beyond them and live in a pure psychic and spiritual experience. To admit or call the invasion of others into one's own being is to remain always in the confusions of the intermediate zone. Only the Divine should be called into one's personal Adhar—by which is not meant the loss of one's personal being or any idea of becoming the Divine, for that should be avoided. The ego has to be overcome, but the central personal being (which is not the ego but the individual self, soul, a portion of the Divine) has to remain a channel and instrument of the Divine Shakti. As for others, sadhaks, etc. one can feel them in one's universalised consciousness, be aware of their movements, live in harmony with them in the Divine All, but not allow or call their presence within the personal Adhar. Very often that leads to the invasion of the consciousness by vital powers or presences which assume the forms of those who are so admitted—and that is most undesirable. The sadhak must make his basic consciousness silent, calm, pure, peaceful and preserve or attain an absolute control over what he shall or shall not admit into it—otherwise, if he does not keep this control, he is in danger of becoming a field of confused and disorderly experiences or a plaything of all sorts of mental and vital beings and forces. Only one rule or influence other than one's own should be admitted, the rule of the Divine Shakti over the Adhar.
I am not very sure of the significance of your friend's statement about experiences. The "double" voice is a frequent phenomenon; it happens very often when one has been long repeating a mantra that a voice or consciousness within begins to repeat it automatically—also prayer can be taken up in the same way from within. It is usually by an awakening of the inner consciousness or by the going in of the consciousness more deeply within from its outward poise that this happens. This is supported in his case by the fact that he feels himself half way to trance, his body seems to melt away, he does not feel the weight of the book etc.; all these are well-known signs of the inner consciousness getting awake and largely replacing the outer. The moral effects of his new condition would also indicate an awakening of the inner consciousness, the psychic or psychic-mental perhaps. But on the other hand he seems to feel this other voice as if outside him and to have the sense of another being than himself, an invisible presence in the room. The inner being is often felt as someone separate from or other than the ordinary self, but it is not usually felt outside. So it may be that in this state of withdrawal he comes into contact with another plane or world and attracts to himself one of its beings who wants to share in his sadhana and govern it. The last is not a very safe phenomenon, for it is difficult to say from the data what kind of being it is and the handing over of the government of one's inner development to any other than the Divine, the Guru or one's own psychic being may bring with it serious peril. That is all I can say at present.
* *
It is evident from your description that it was a vital force trying to take violent possession of the body. Nothing can be more
dangerous than to allow this kind of loss of control and intrusion of an alien influence. In your present condition of ignorance, the vital being not yet sufficiently open, the psychic not yet sufficiently awake, a hostile power can easily intrude and pass itself off as the Divine Force. Remember that no personality and no power is to be allowed to possess you. The Divine Force will not act in this way; it will work first to purify, to widen and enlighten the consciousness, to open it to Light and Truth, to awake the heart and the psychic being. Only afterwards will it take gradual and quiet control through a pure and conscious surrender.
You must also understand that there is only one Power at work and neither you nor he nor anybody else, matters. Let each one open himself to the workings of that Power in him and let there be no attempt at forming a body of sadhaks with somebody leading or intervening between the one Power and the sadhaks.
* *
All the other circumstances which you relate are normal and would be the phenomena of an invasion of Ananda occupying the whole instrumental being while the silent inner being within remains separate as it does usually from all that comes from outside. The circumstance that is not clear is the Presence. There is nothing to indicate who or what it is. If it were an undesirable vital Presence producing a vital joy, there would usually be vital phenomena which would enable you to detect their origin, but these are not apparent here. In the circumstances the only course is to observe the experience without accepting any occupation of the being by what comes, taking it as only an experience which the inner being looks on as a witness, until the point that remains veiled is made clear.
P.S. There are several possible explanations but I do not speak of them as that might influence and interfere with the pure observation of the experience by bringing in a mental suggestion.
* *
I have read your letter and I have read it to the Mother. My conclusion about the experience—I had suspended judgement till now—is the same as hers.
We consider that it will be wiser for you to be on your guard about it in future. In the first place it cannot be the Buddha— the Buddha's presence would bring peace but would never give this kind of Ananda. Next, the suggestion based on an old subjective feeling of yours seems to be thrown on you to make you more readily admit the emprise that the experience is a means of establishing on you. Again the feeling you have that the Ananda is more than you can bear is a sign not favourable to the experience; you suppose that it is a want of adaptation that gives you the feeling, but it is more likely that it is something foreign thrown on you through the vital with which the psychic being in you does not feel at home. Finally, it is not safe to admit while you are doing the yoga here another influence, whatever it may be, which is not ours or part of the movement of this sadhana. If that takes place anything might happen and we would not be able to protect you against it because you would have stepped out of the circle of protection. You have hitherto been proceeding on a very sound fine of development; a diversion of this kind which seems to be on the vital level might be a serious interference. Mo trust can be put on the beauty of the eyes or the face. There are many Beings of the inferior planes who have a captivating
beauty and can enthrall with it and they can give too an Ananda which is not of the highest and may on the contrary by its lure take away from the path altogether. When you have reached the stage of clear discernment where the highest Light is turned on all things that come, then experiences of many kinds may be safely faced, but now a strict vigilance must be exercised and all diversions rejected. It is necessary to keep one's steps firmly on the straight road to the Highest; all else must wait for the proper time.
* *
I have no doubt that the action of this force once rejected will disappear in time. It is something with which you have been brought into contact, not something intimate to yourself to which part of your being is naturally responsive. That is shown by the inability to catch what the being who manifested wanted to convey to you. It seems to have been an onslaught, as you say, an attempted invasion by force and ruse. It is quite true that when there is the opening to the Light, the adverse Forces as well as the lower forces become active when they can do so. The consciousness of the seeker has come out of its normal limits and is opening to the universal as well as upwards to the Self above and they take advantage of that to attempt an entrance. Such onslaughts however are not inevitable and you are probably right in thinking that you caught it in the atmosphere of X. He has made experiments of many kinds in the occult field and there one comes easily into contact with forces and beings of a dark nature and one needs a great power and light and purity —one's own or a helping Power's—to face them and overcome. There are also deficiencies or errors in one's own nature which
can open the door to these beings. But the best is if one can have nothing to do with them; for the conquest of the forces of the lower nature is a sufficiently heavy task without that complication. If the work one has to do necessitates the contact and conflict with them, that is another matter. In your case I think this has been something of an accident and not a necessity of the development of your sadhana.
* *
No, there was no special concentration or call from the Mother at that time. It was at a time when she never sees anyone, so evidently she would not have put such a force upon you, nor does she usually exercise her power in this way. You did well to resist the impulsion. It is always necessary to keep the inner perception and will clear, conscious and in perfect balance and never to allow any force of impulsion, however it may present itself, to sweep without their discerning consent the vital or the body into action. Whatever appearance they may assume, such forces cannot be trusted; once the discriminating intelligence gives up its control, any kind of force can intervene in this way and a path is opened for the unbalanced vital impulses to be used to the detriment of the sadhana. A psychic or spiritual control replacing the mental would not act in this way,—but whatever intensity or ardour it may give, would maintain a clear perception of things, a perfect discrimination, a harmony between the inward and the outward reality. It is only the vital that is swept by these impulses; the vital must always be kept under the control of the intelligence, the psychic or when that becomes dynamic, the higher spiritual consciousness.
V
All these experiences are of the same nature and what applies to one applies to another. Apart from some experiences of a personal character, the rest are either idea-truths, such as pour down into the consciousness from above when one gets into touch with certain planes of being, or strong formations from the larger mental and vital worlds which, when one is directly open to these worlds, rush in and want to use the sadhak for their fulfilment. These things, when they pour down or come in, present themselves with a great force, a vivid sense of inspiration or illumination, much sensation of light and joy, an impression of widening and power. The sadhak feels himself freed from the normal limits, projected into a wonderful new world of experience, filled and enlarged and exalted; what comes associates itself, besides, with his aspirations, ambitions, notions of spiritual fulfilment and yogic siddhi; it is represented even as itself that realisation and fulfilment. Very easily he is carried away by the splendour and the rush, and thinks that he has realised more than he has truly done, something final or at least something sovereignly true. At this stage the necessary knowledge and experience are usually lacking which would tell him that this is only a very uncertain and mixed beginning; he may not realise at once that he is still in the cosmic Ignorance, not in the cosmic Truth, much less in the Transcendental Truth, and that whatever formative or dynamic idea-truths may have come down into him are partial only and yet further diminished by their presentation to him by a still mixed consciousness. He may fail to realise also that if he rushes to apply what he is realising or receiving as if it were something definitive, he may either fall into confusion and error or else get shut up in some partial formation in which there may be an element of spiritual Truth but it is likely to be outweighted by more dubious mental and vital accretions that deform it altogether. It is only when he is able to draw back (whether at once or after a time) from his experiences, stand above them with the dispassionate witness consciousness, observe their real nature, limitations, composition, mixture that he can proceed on his way towards a real freedom and a higher, larger and truer siddhi. At each step this has to be done. For whatever comes in this way to the sadhak of this yoga, whether it be from overmind or Intuition or Illumined Mind or some exalted Life Plane or from all these together, it is not definitive and final; it is not the supreme Truth in which he can rest, but only a stage. And yet these stages have to be passed through, for the supramental or the Supreme Truth cannot be reached in one bound or even in many bounds; one has to pursue a calm patient steady progress through many intervening stages without getting bound or attached to their lesser Truth or Light or Power or Ananda.
This is in fact an intermediary state, a zone of transition between the ordinary consciousness in mind and the true yoga knowledge. One may cross without hurt through it, perceiving at once or at an early stage its real nature and refusing to be detained by its half-lights and tempting but imperfect and often mixed and misleading experiences; one may go astray in it, follow false voices and mendacious guidance, and that ends in a spiritual disaster; or one may take up one's abode in this intermediate zone, care to go no farther and build there some half-truth which one takes for the whole truth or become the instrument of the powers of these transitional planes,—that is what happens to many sadhaks and yogis. Overwhelmed by the first rush and sense of power of a supernormal condition, they
get dazzled with a little light which seems to them a tremendous. illumination or a touch of force which they mistake for the full Divine Force or at least a very great yoga Shakti; or they accept some intermediate Power (not always a Power of the Divine) as the Supreme and an intermediate consciousness as the supreme realisation. Very readily they come to think that they are in the full cosmic consciousness when it is only some front or small part of it or some larger Mind, Life-Power or subtle physical ranges with which they have entered into dynamic connection. Or they feel themselves to be in an entirely illumined consciousness, while in reality they are receiving imperfectly things from above through a partial illumination of some mental or vital plane; for what comes is diminished and often deformed in the course of transmission through these planes; the receiving mind and vital of the sadhak also often understands or transcribes ill what has been received or throws up to mix with it its own ideas, feelings, desires, which it yet takes to be not its own but part of the Truth it is receiving because they are mixed with it, imitate its form, are lit up by its illumination and get from this association and borrowed light an exaggerated value.
There are worse dangers in this intermediate zone of experience. For the planes to which the sadhak has now opened his consciousness,—not as before getting glimpses of them and some influences, but directly, receiving their full impact,—send a host of ideas, impulses, suggestions, formations of all kinds, often the most opposite to each other, inconsistent or incompatible, but presented in such a way as to slur over their insufficiencies and differences, with great force, plausibility and wealth of argument or a convincing sense of certitude. Overpowered by this sense of certitude, vividness, appearance of profusion and richness, the mind of the sadhak enters into a great confusion
which it takes for some larger organisation and order; or else it whirls about in incessant shiftings and changes which it takes for a rapid progress but which lead nowhere. Or there is the opposite danger that he may become the instrument of some apparently brilliant but ignorant formation; for these intermediate planes are full of little Gods or strong Daityas or smaller beings who want to create, to materialise something or to enforce a mental and vital formation in the earth life and are eager to use or influence or even possess the thought and will of the sadhak and make him their instrument for the purpose. This is quite apart from the well-known danger of actually hostile beings whose sole purpose is to create confusion, falsehood, corruption of the sadhana and disastrous unspiritual error. Anyone allowing himself to be taken hold of by one of these beings, who often take a divine Name, will lose his way in the yoga. On the other hand, it is quite possible that the sadhak may be met at his entrance into this zone by a Power of the Divine which helps and leads him till he is ready for greater things; but still that itself is no surety against the errors and stumblings of this zone; for nothing is easier than for the powers of these zones or hostile powers to imitate the guiding Voice or Image and deceive and mislead the sadhak or for himself to attribute the creations and formations of his own mind, vital or ego to the Divine.
For this intermediate zone is a region of half-truths—and that by itself would not matter, for there is no complete truth below the supermind; but the half-truth here is often so partial or else ambiguous in its application that it leaves a wide field for confusion, delusion and error. The sadhak thinks that he is no longer in the old small consciousness at all, because he feels in contact with something larger or more powerful, and yet the old
consciousness is still there, not really abolished. He feels the control or influence of some Power, Being or Force greater than himself, aspires to be its instrument and thinks he has got rid of ego; but this delusion of egolessness often covers an exaggerated ego. Ideas seize upon him and drive his mind which are only partially true and by over-confident misapplication are turned into falsehoods; this vitiates the movements of the consciousness and opens the door to delusion. Suggestions are made, sometimes of a romantic character, which flatter the importance of the sadhak or are agreeable to his wishes and he accepts them without examination or discriminating control. Even what is true, is so exalted or extended beyond its true pitch and limit and measure that it becomes the parent of error. This is a zone which many sadhaks have to cross, in which many wander for a long time and out of which a great many never emerge. Especially if their sadhana is mainly in the mental and vital, they have to meet here many difficulties and much danger; only those who follow scrupulously a strict guidance or have the psychic being prominent in their nature pass easily as if on a sure and clearly marked road across this intermediate region. A central sincerity, a fundamental humility also save from much danger and trouble. One can then pass quickly beyond into a clearer Light where if there is still much mixture, incertitude and struggle, yet the orientation is towards the cosmic Truth and not to a half-illumined prolongation of Maya and ignorance.
I have described in general terms with its main features and possibilities this state of consciousness just across the border of the normal consciousness, because it is here that these experiences seem to move. But different sadhaks comport themselves differently in it and respond sometimes to one class of possibilities, sometimes to another. In this case it seems to have been entered
through an attempt to call down or force a way into the cosmic consciousness—it does not matter which way it is put or whether one is quite aware of what one is doing or aware of it in these terms, it comes to that in substance. It is not the overmind which was entered, for to go straight into the overmind is impossible. The overmind is indeed above and behind the whole action of the cosmic consciousness, but one can at first have only an indirect connection with it; things come down from it through intermediate ranges into a larger mind-plane, life-plane, subtle physical plane and come very much changed and diminished in the transmission, without anything like the full power and truth they have in the overmind itself on its native levels. Most of the movements come not from the overmind, but down from higher mind ranges. The ideas with which these experiences are penetrated and on which they seem to rest their claim to truth are not of the overmind, but of the higher Mind or sometimes of the illumined Mind; but they are mixed with suggestions from the lower mind and vital regions and badly diminished in their application or misapplied in many places. All this would not matter; it is usual and normal, and one has to pass through it and come into a clearer atmosphere where things are better organised and placed on a surer basis. But the movement was made in a spirit of excessive hurry and eagerness, of exaggerated self-esteem and self-confidence, of a premature certitude, relying on no other guidance than that of one's own mind or of the "Divine" as conceived or experienced in a stage of very limited knowledge. But the sadhak's conception and experience of the Divine, even if it is fundamentally genuine, is never in such a stage complete and pure; it is mixed with all sorts of mental and vital ascriptions and all sorts of things are associated with this Divine guidance and believed to be part of it which come from quite other sources.
Even supposing there is any direct guidance,—most often in these conditions the Divine acts mostly from behind the veil,—it is only occasional and the rest is done through a play of forces; error and stumbling and mixture of Ignorance take place freely and these things are allowed because the sadhak has to be tested by the world-forces, to learn by experience, to grow through imperfection towards perfection—if he is capable of it, if he is willing to learn, to open his eyes to his own mistakes and errors, to learn and profit by them so as to grow towards a purer Truth, Light and Knowledge.
The result of this state of mind is that one begins to affirm everything that comes in this mixed and dubious region as if it were all the Truth and the sheer Divine Will; the ideas or the suggestions that constantly repeat themselves are expressed with a self-assertive absoluteness as if they were Truth entire and undeniable. There is an impression that one has become impersonal and free from ego, while the whole tone of the mind, its utterance and spirit are full of vehement self-assertiveness justified by the affirmation that one is thinking and acting as an instrument and under the inspiration of the Divine. Ideas are put forward very aggressively that can be valid to the mind, but are not spiritually valid; yet they are stated as if they were spiritual absolutes. For instance, equality, which in that sense—for yogic Samata is a quite different thing—is a mere mental principle, the claim to a sacred independence, the refusal to accept anyone as Guru or the opposition made between the Divine and the human Divine etc., etc. All these ideas are positions that can be taken by the mind and the vital and turned into principles which they try to enforce on the religious or even the spiritual life, but they are not and cannot be spiritual in their nature. There also begin to come in suggestions from the vital planes, a
pullulation of imaginations romantic, fanciful or ingenious, hidden interpretations, pseudo-intuitions, would-be initiations into things beyond, which excite or bemuse the mind and are often so turned as to natter and magnify ego and self-importance, but are not founded on any well-ascertained spiritual or occult realities of a true order. This region is full of elements of this kind and, if allowed, they begin to crowd on the sadhak; but if he seriously means to reach the Highest, he must simply observe them and pass on. It is not that there is never any truth in such things, but for one that is true there are nine imitative falsehoods presented and only a trained occultist with the infallible tact born of long experience can guide himself without stumbling or being caught through the maze. It is possible for the whole attitude and action and utterance to be so surcharged with the errors of this intermediate zone that to go farther on this route would be to travel far away from the Divine and from the yoga.
Here the choice is still open whether to follow the very mixed guidance one gets in the midst of these experiences or to accept the true guidance. Each man who enters the realms of yogic experience is free to follow his own way; but this yoga is not a path for anyone to follow, but only for those who accept to seek the aim, pursue the way pointed out upon which a sure guidance is indispensable. It is idle for anyone to expect that he can follow this road far,—much less go to the end by his own inner strength and knowledge without the true aid or influence. Even the ordinary long-practised yogas are hard to follow without the aid of the Guru; in this which as it advances goes through untrodden countries and unknown entangled regions, it is quite impossible. As for the work to be done it also is not a work for any sadhak of any path; it is not, either, the work of the "Impersonal" Divine who, for that matter, is not an active Power but supports impartially
all work in the universe. It is a training ground for those who have to pass through the difficult and complex way of this yoga and none other. All work here must be done in a spirit of acceptance, discipline and surrender, not with personal demands and conditions, but with a vigilant conscious submission to control and guidance. Work done in any other spirit results in an unspiritual disorder, confusion and disturbance of the atmosphere. In it too difficulties, errors, stumblings are frequent, because in this yoga people have to be led patiently and with some field for their own effort, by experience, out of the ignorance natural to Mind and Life to a wider spirit and a luminous knowledge. But the danger of an unguided wandering in the regions across the border is that the very basis of the yoga may be contradicted and the conditions under which alone the work can be done may be lost altogether. The transition through this intermediate zone—not obligatory, for many pass by a narrower but surer way—is a crucial passage; what comes out of it is likely to be a very wide or rich creation; but when one founders there, recovery is difficult, painful, assured only after a long struggle and endeavour.
* *
The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higher Mind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels, but one can receive something from them, even from the overmind, indirectly. Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers.
It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one's guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.
On the other hand the passage through the higher zones— higher Mind, illumined Mind, Intuition, overmind is obligatory —they are the true Intermediaries between the present consciousness and the supermind.
* *
I mean by it [the intermediate zone] that when the sadhak gets beyond the barriers of his own embodied personal mind he enters into a wide range of experiences which are not the limited solid physical truth of things and not yet either the spiritual truth of things. It is a zone of formations, mental, vital, subtle physical, and whatever one forms or is formed by the forces of these worlds in us becomes for the sadhak for a time the truth—unless he is guided and listens to his guide. Afterwards if he gets through he discovers what it was and passes on into the subtle truth of things. It is a borderland where all the worlds meet, mental, vital, subtle physical, pseudo-spiritual—but there is no order or firm foothold—a passage between the physical and the true spiritual realms.
* *
You are taking the first steps towards the cosmic consciousness in which there are all things good and bad, true and false, the cosmic Truth and the cosmic Ignorance. I was not thinking so much of ego as of the thousand voices, possibilities, suggestions. If you avoid these, then there is no necessity of passing through the intermediate zone. By avoid I mean really not admit—one can take cognizance of their nature and pass on.
* *
Anyone passing the border of ordinary consciousness can enter into this [intermediate] zone, if he does not take care to enter into the psychic. In itself there is no harm in passing through, provided one does not stop there. But ego, sex, ambition, etc., if they get exaggerated, can easily lead to a dangerous downfall.
* *
It [the breaking of the veil] comes of itself with the pressure of the sadhana. It can also be brought about by specific concentration and effort.
It is certainly better if the psychic is conscious and active before there is the removing of the veil or screen between the individual and the universal consciousness which comes when the inner being is brought forward in all its wideness. For then there is much less danger of the difficulties of what I have called the Intermediate Zone.
* * This kind of manifestation (Adesh) comes very often at a certain stage of the practice of yoga. My experience is that it does not come from the highest source and cannot be relied upon and it is better to wait until one is able to enter a higher consciousness and a greater truth than any that these communications represent. Sometimes they come from beings of an intermediate plane who want to use the sadhak for some work or purpose. Many sadhaks accept and some, though by no means all, succeed in doing something, but it is often at the cost of the greater aims of yoga. In other cases they come from beings who are hostile to the sadhana and wish to bring it to nothing by exciting ambition, the illusion of a great work or some other form of ego. Each sadhak must decide for himself (unless he has a Guru to guide him) whether to treat it as a temptation or a mission.
* *
The sounds or voices you hear are like the sights (persons, objects) you see. As there is an inner sight other than the physical, so there is an inner hearing other than that of the external ear, and it can listen to voices and sounds and words of other worlds, other times and places, or those which come from supraphysical beings. But here you must be careful. If conflicting voices try to tell you what to do or not to do, you should not listen to them or reply. It is only myself and the Mother who can tell you what you should or should not do or guide or advise you.
* *
Anybody can get "voices"—there are first the movements of one's nature that take upon themselves a voice—then there are
all sorts of beings who either for a joke or for a serious purpose invade with their voices.
* *
There is in this condition more a sense of having power than real power. There are some mixed and quite relative powers— sometimes a little effective, sometimes ineffective—which could be developed into something real if put under the control of the Divine, surrendered. But the ego comes in, exaggerates these small things, and represents them as something huge and unique, and refuses to surrender. Then the sadhak makes no progress —he wanders about in the jungle of his own imaginations without any discrimination or critical sense, or brings in a play of confused forces he is unable to understand or master.
* *
The first result of the downflow of the overmind forces is very often to exaggerate the ego, which feels itself strong, almost irresistible (though it is not really so), divinised, luminous. The first thing to do, after some experience of the thing, is to get rid of this magnified ego. For that you have to stand back, not allow yourself to be swept in by the movement, but to watch, understand, reject all mixtures, aspire for a purer and yet purer light and action. This can only be done perfectly if the psychic comes forward. The mind and vital, especially the vital, receiving these forces, can with difficulty resist the tendency to seize on and use them for their ego's objects or, which comes practically to the same thing, they mix the demands of the ego with the service of a higher object.
* * In the first place one is not obliged to believe all that X's disciples have written about him after his death. Besides, the experiences they relate about him are of the intermediate planes, not of the highest spiritual consciousness. Whatever experience he had of the highest was hidden by them in a jungle of miraculous and romantic legends. It is probable that in trying to make him out a great Siddha, they have lowered him below what he really was.
* *
To have the true intuition one must get rid of the mind's self-will, and the vital's also, their preferences, fancies, fantasies, strong insistences and eliminate the mental and vital ego's pressure which sets the consciousness to work in the service of its own claims and desires. Otherwise these things will come in with force and claim to be intuitions, inspirations and the rest of it. Or if any intuitions come, they can be twisted and spoiled by the mixture of these forces of the Ignorance.
* *
No, these indications of time and these voices were not commands from the Mother. I have indicated to you the truth of this matter; you must follow the rules laid down by the Mother for the physical life; if any change has to be made, either she herself will let you know or you have to get sanction for it from her. No voice heard within can prevail against her word and no intimation that comes through your mind can be accepted as binding unless it is confirmed by her.
You have made a confusion which is often made at the beginning of this kind of experience. It is no doubt the Mother's
Force that was working within you or upon you, and some of the experiences, such as that of feeling the Mother in your heart, were perfectly genuine. But when the pressure of the Force works upon the consciousness, then in the plane on which it happens to be working, a great activity of different forces is set in play, e.g. if it is the mind, various mental forces, if it is the vital, various vital forces. It is not safe to take all these for true things, to be accepted without question and followed as commands of the Mother. You received a pressure of a force so strong that it made your head shake for a long time; if the head shook like that, it is a sign that the mind or at least the mental physical was not able yet to receive all the force and assimilate it; if it had done so, there would have been no movement of the head, all would have been perfectly at ease, calm and still. But your mind started working, interpreting, beginning to put its own meaning on this particular phenomenon and again on others, trying to make a system by which to regulate your conduct and to give it authority, put it as the command of the Mother. The action of the Force was a fact, the interpretation you put on its details of coming and going was a mental formation and had no very positive value.
If you look at it carefully—as I have looked at the details reported by you—you will see that these suggestions were of a very shifting and changeful character, now one thing, now the other; only your mind adapted itself to the changes, adjusted its interpretation to suit them and tried to keep the consistency of a system. But in fact all was irregular and chaotic and it tended to make your action and conduct irregular and chaotic. True intuition would not do that; it would at least tend to balance, harmony, order.
You speak of intuition as regards the indication of time. There is an intuition of Time which is not of the mind and when it
plays is always accurate to the very minute and if need be to the very second; but this was not that Intuition,—for it was not always accurate; it came right perhaps several times, then it began to be deceptive, it made you late for Pranam; it began to push toward lateness for the noon meal, make you clash with the convenience of the dining-room workers. It pushed you to be late for the evening and abandoned you altogether, so that in the end you had no evening meal. But your mind had got attached to its own formations and tried to justify, to put a meaning on these chaotic caprices, to explain them by the (very changeful) will of the Mother. All this is well-known to those experienced in yoga and it means that these things were not intuitions, but constructions of the mind, mental formations. If there was an intuition at all, it was a movement of the intuitive mind, but what the intuitive mind gives to us is the intuition of possibilities, some of which realise themselves, some do not or do it partly only, others miss altogether. Behind these mental constructions are Forces that want to realise themselves and try to use men as their instruments of realisation. These Forces need not be hostile, but they play for their own hand, they want to rule, use, justify themselves, create their own results. If they can do it by getting the Mother's sanction or passing themselves off as commands of the Mother, they are ready to do so; if they cannot get the embodied Mother's sanction, they are ready to represent themselves as sanctions of the Mother in her subtle unseen universal Form or Presence. Some they persuade to make not only a distinction but an opposition between their inner Mother who always tells them what they want to hear and the embodied Mother who, they find, is not so complaisant, checks them, corrects their fancies and their errors. At this stage there is the danger of a more serious invasion of Falsehood, of a hostile vital Force corning in, taking advantage of the mind's errors, which either tries to take the place of the Mother, using her name or else creates revolt against her. A persuasion not to come to Pranam, not to keep her acquainted with your experiences and submit to correction, not to accord the life with her expressed will is a danger-signal at this stage —for it means that the intruding Force wants space to work free from control—and that was why I felt compelled to call your attention to the peril of a hostile Maya.
As for voices, there are many voices; each Force, each movement of the mental, vital, physical plane may equip itself with a voice. Your voices were not even at one with each other; one said one thing, when it did not work out, another said something inconsistent. with it; but you were attached to your mental formation and still tried to follow.
All this happens because the mind and vital in these exaltations of the stress of the sadhana become very active. That is why it is necessary, first to found your sadhana on a great calm, a great equality, not eagerly rushing after experiences or their fruit, but looking at them, observing, calling always for more and more Light, trying to be more and more wide, open, quietly and discerningly receptive. If the psychic being is always at the front, then these difficulties are greatly lessened, because there is here a light which the mind and vital have not, a spontaneous and natural psychic perception of the divine and the undivine, the true and the false, the imitation and the genuine guidance. It is also the reason why I insist on your referring your experiences to us, because, apart from anything else, we have the knowledge and experience of these things and can immediately put a check on any tendency to error.
Keep yourself open to the Mother's Force, but do not trust all forces. As you go on, if you keep straight, you will come to a time when the psychic becomes more predominantly
active and the Light from above prevails more purely and strongly so that the
chance of mental constructions and vital formations mixing with the true
experience diminishes. As I have told you, these are not and cannot be the
supramental Forces; it is a work of preparation which is only making things
ready for a future yoga-siddhi. * *
* *
imitation higher experiences when the mind or vital catches hold of an idea or suggestion and turns it into a feeling, and while there is a rush of forces, a feeling of exultation and power etc. All sorts of "imperatives" come, visions, perhaps "voices". There is nothing more dangerous than these voices—when I hear from somebody that he has a "voice", I always feel uneasy, though there can be genuine and helpful voices, and feel inclined to say "No voices please,—silence, silence and a clear discriminating brain". I have hinted about this region of imitation experiences, false inspirations, false voices into which hundreds of yogins enter and some never get out of it in my letter about the intermediate zone. If a man has a strong clear head and a certain kind of spiritual scepticism, he can go through and does—but people without discrimination like Y or Z get lost. Especially ego enters in and makes them so attached to their splendid (?) condition that they absolutely refuse to come out. Now a retirement into seclusion gives free scope for this kind of action, as it makes one live entirely in one's own subjective being without any control except what one's own native discernment can bring in—and if that is not strong? Ego is of course the strong support of these subjective falsehoods, but there are other supports also. Work and mixing with others—with the contact of the objective that that brings—is not an absolute defence against these things, but it is a defence and serves as a check and as a kind of corrective balance. I notice that those who enter into this region of the intermediate zone usually make for retirement and seclusion and insist on it. These are the reasons why I prefer usually that sadhaks should not take to an absolute retirement but keep a certain poise between silence and action, the inner and the outer together.
* * As to the dangers, the one real danger in these retirements (apart: from the pride) is the becoming a prey of subjective influences and imaginations and losing the hold of reality which work and contact with others help to keep up. Of course one can lose that even while keeping contact as happened to X and others. But I suppose you have a sufficiently cool and critical head to avoid, that danger.
* *
To live in the self is of course the proper object of withdrawal and to live in the self brings the higher experiences which must obviously be helpful and not harmful. What I wrote was only to explain what I meant by the danger of too complete retirement and why it turned out to be harmful to Y, Z and others. There are some like A who derived unmixed profit from it. It altogether depends on one's temperament and on one's attitude and aim and inner poise during the silence.
* *
The impulse to retire comes from some push to concentrate within—but the cause of the push varies in different cases. There are certain cases in which there was a desire to isolate oneself from the Mother's influence (Pranam, meditation etc.) and follow one's own fancies, e.g. X, Y, also perhaps with a sense of superiority = "no need of these things for so great a yogi as I". In other cases there was a marked desire for isolation, but that was where the brain was already upset (C) or a wrong influence at work(Z). It is to these I suppose that B was referring. But others have simply desired concentration or wished not to spend them-
selves in externalisation (A, D in their period of retirement). So all cannot come under one sentence.
Not speaking or contacting when one is in the intensity of the peace is one thing—that can be done. Remaining isolated at other times as a rule of life does not seem to me necessary—it is safe only for those who can live entirely within without losing their hold on outer reality. If one has always a solid poise of peace one can do that or a clear mind balanced and discriminating along with constant experiences which it is able to put in the right place. But some get absorbed in inner experiences which they get lost in and get passionately attached to and this inner life becomes for them the sole reality without the outer to poise it and keep it under check and test—there lies a danger. Again if one remains isolated without the support of a settled inner poise and constant experience over which one has a discriminating control, then in periods of emptiness the vital can arise bringing struggles, difficulties, unrest, suggestions of all kinds, a troubled and turbid state—rather than spend the time in that, as some do, it is better to mix with others or do some work or otherwise externalise oneself in a healthy way.
* *
How are you going to find the right external relations by withdrawing altogether from external relations? And how do you propose to be thoroughly transformed and unified by living only in the internal life, without any test of the transformation and unity by external contact and the ordeals of the external work
and life? Thoroughness includes external work and relations and not a retired inner life only.
It is only by the vital ego giving up its demands and claims and the reactions these produce when not satisfied, that the transformation and unification can come, and there is no other way.
VI
There is no difference between the terms "universal" and "cosmic" except that "universal" can be used in a freer way than "cosmic". Universal may mean "of the universe", cosmic in that general sense. But it may also mean "common to all", e.g., "This is a universal weakness"—but you cannot say "This is a cosmic weakness."
* *
The cosmic consciousness does not belong to overmind in especial; it covers all the planes.
Man is shut up at present in his surface individual consciousness and knows the world (or rather the surface of it) only through his outward mind and senses and by interpreting their contacts with the world. By yoga there can open in him a consciousness which becomes one with that of the world; he becomes directly aware of a universal Being, universal states, universal Force and Power, universal Mind, Life, Matter and fives in conscious relations with these things. He is then said to have cosmic consciousness.
* * There are in the cosmic consciousness two sides—one the contact with and perception of the ordinary cosmic forces and the beings behind these forces, that is what I call the cosmic Ignorance—the other is the perception of the cosmic Truths, the realisation of the one universal, the one universal Force, all the Vedantic truths of the One in all and all in one, all the various aspects of the Divine in the cosmic and a host of other things can come which do help to realisation and knowledge—provided they are taken in the right way. However all that can be best dealt with when it actually comes. It does not always come as soon as there is the widening—many pass through the widening of the consciousness to what is beyond the cosmic and take the cosmic in detail afterwards—and it is perhaps the safest order,
* *
When one has the cosmic consciousness, one can feel the cosmic Self as one's own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one's own self.
There is no why except that it is so, since all is the One.
* *
All is in the Self; when identified with the universal self all is in you. Also the microcosm reproduces the macrocosm—so all is present in each, though all is not expressed (and cannot be) in the surface consciousness.
* * The Self is being, not a being. By Self is meant the conscious essential existence, one in all.
* *
The original substance of all spirit is pure existence carrying in it pure self-existent consciousness (or consciousness-force) and pure self-existent Ananda.
* *
Substance and being are the same thing. In the creation they can be looked upon as two aspects of the spirit.
* *
The Self is essentially universal; the individualised self is only the universal experienced from or in an individual centre. If what you have realised is not felt to be one in all, then it is not the Atman; it is the central being not yet revealing its universal aspect as Atman.
* *
The usual experience of the Impersonal is that It is everywhere without form or limitation in any place or time.
* *
The impersonal Divine has no abode and cannot have; it is all-pervading. If anybody says the impersonal Divine has its abode
in the heart he can be asked what he means by the impersonal Divine.
* *
In the cosmic consciousness the personal 'I' disappears into the one Self of all. The 'I' which alone exists is not that of the person, the individualised 'I', but the universalised 'I' identical with all and with the cosmic Self (Atman).
What will remain after liberation is the central being—not the ego. The central being will live in the consciousness of the Divine everywhere and in all other beings also; so it will not have the consciousness of a separate ego but of one centre among many of the Divine Multiplicity.
* *
What you feel is the normal condition when the liberation takes place. The work of the senses etc. goes on as before, but the consciousness is different, so that one feels not only the sense of liberation, separation, etc., but that one is living in quite another world than that of the ordinary mind, life or senses. It is another consciousness with another knowledge and way of looking at things that begins. Afterwards as this consciousness takes possession of the instruments, there is a harmony of it with the sense and life; but these too become different, with a changed outlook, seeing the world no more as before but as if made of another substance with another significance.
Liberation is the first necessity, to live in the peace, silence, purity, freedom of the self. Along with that or afterwards if one wakens to the cosmic consciousness, then one can be free, yet one with all things.
To have the cosmic consciousness without liberation is possible, but then there is no freedom anywhere in the being from the lower nature and one may become in one's extended consciousness the playground of all kinds of forces without being able to be either free or master.
On the other hand, if there has been Self-realisation, there is one part of the being that remains untouched amid the play of the cosmic forces—while if the peace and purity of the self has been established in the whole inner consciousness, then the outer touches of the lower nature can't come in or overpower. This is the advantage of Self-realisation preceding the cosmic consciousness and supporting it.
* *
When there is the development of the Self-realisation or of the cosmic consciousness or if there is the emptiness which is the preliminary condition for these things, there comes an automatic tendency for a unity with all—their affections, mental, vital, physical may easily touch. One has to keep oneself free.
* *
You had a mental and the beginning of a vital opening to the cosmic consciousness—kept on the spiritualised level, the vision or feeling of the Divine Ananda without seeking for possession or a gross outer enjoyment, it would have established a yogic consciousness and made a base for knowledge and peace and power and psychic love and surrender to come down.
* *
It is very good. The widening of the consciousness so as to be at one with the universal Infinite is an important stage in the sadhana.
* *
Yes, your experience was a very good one and your feeling about it was correct. When the consciousness is narrow and personal or shut in the body, it is difficult to receive from the Divine —the wider it expands, the more it can receive. A time comes when it feels as wide as the world and able to receive all the Divine into itself.
* *
It is an experience of the extension of consciousness. In yoga experience the consciousness widens in every direction, around, below, above, in each direction stretching to infinity. When the consciousness of the yogi becomes liberated, it is not in the body, but in this infinite height, depth, and wideness that he lives always. Its basis is an infinite void or silence, but in that all can manifest—Peace, Freedom, Power, Light, Knowledge, Ananda. This consciousness is usually called the consciousness of the Self or Atman, for it is a pure existence or self that is the source of all things and contains all things.
* * Yes—it [wideness] is "felt as if a great substantial vastness full of power and giving the sense of oneness free and infinite and the same from top to bottom.
* *
At the beginning the experience of wideness like other experiences comes only from time to time. It is only afterwards that it becomes frequent and remains long, till finally it settles and the consciousness remains always wide.
* *
You must dismiss the fear of the concentration. The emptiness you feel coming on you is the silence of the great peace in which you become aware of your self, not as the small ego shut up in the body, but as the spiritual self wide as the universe. Consciousness is not dissolved; it is the limits of the consciousness that are dissolved. In that silence thoughts may cease for a time, there may be nothing but a great limitless freedom and wideness, but into that silence, that empty wideness descends the vast peace from above, light, bliss, knowledge, the higher Consciousness in which you feel the oneness of the Divine. It is the beginning of the transformation and there is nothing in it to fear.
* *
It means the liberation from the body sense in which one can truly say, "I am not the body". This liberation is part of the cosmic consciousness—as is also the realisation of the cosmic Will.
It is the liberation from the body sense only. That is quite different from the control of the body.
* *
What you felt as a strong subtle air was the concrete expression of consciousness or conscious existence in itself independent of the body. As yet the experience is still limited by the body, but when it is felt without that limit then it is a sense of a wide ether filling all space, Akasha Brahman. As this grows, the body sense disappears and when the mind also is quite inactive, one feels oneself to be that spreading out to all Infinity.
* *
It is more, I think, forgetting the body than non-identification with it. In an intense mentalisation or an intense vital activity, the body takes a second place and becomes more outward and the same may happen to a certain extent more constantly in a man who lives in his mind or his vital and is identified more closely with that. But still it is the mental in the body, the vital in the body. There is no release, no getting entirely separate as in the spiritual liberation.
* *
Yes, it is not possible for the human mind to live entirely in itself to such a degree as to ignore the body altogether—a real or complete liberation or non-identification is not possible without the spiritual release. All that is possible to the mind is a constant absorption in itself and an ignoring or forgetfulness as much
as possible of the body. That one finds often in people who live a retired mental life (scholars, thinkers etc.) without the need to trouble themselves about their livelihood, family etc.
* *
The sun rising on the horizon is the direct light of the Divine Truth rising in the being-the ray upwards opens the being to the Truth as it is above mind, the ray in front opens it to what we call the cosmic consciousness, it becomes released from the personal limitation and opens and becomes aware of the universal mind, universal physical, universal vital. The action on the heart was the pressure of this Sun on it to have this direct opening, so that the consciousness may become free, wide and wholly at peace.
It is a great thing that you have been able to keep untroubled and undisturbed in the presence of the adverse pressure and kept the consciousness of the Peace still there behind. It is a sign that it is becoming more consolidated and effective.
* *
The wideness comes when one exceeds or begins to exceed the individual consciousness and spread out towards the universal. But the psychic can be active even in the individual consciousness.
* *
The psychic is the support of the individual evolution; it is connected with the universal both by direct contact and through the mind, vital and body.
Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda.
* *
As for the spectator and the coils of the dragon, it is the Chino-Japanese image for the world-force extending itself in the course of the universe and this expresses the attitude of the witness seeing it all and observing in its unfolding the unrolling of the play of the Divine Lila. It is this attitude that gives the greatest calm, peace, samatā in face of the riddle of the cosmic workings. It is not meant that action and movement are not accepted but they are accepted as the Divine Working which is leading to ends which the mind may not always see at once, but the soul divines through all the supreme purpose and the hidden guidance.
Of course, there is afterwards an experience in which the two sides of the Divine Whole, the Witness and the Player, blend together; but this poise of the spectator comes first and leads to that fuller experience. It gives the balance, the calm, the increasing understanding of soul and life and their deeper significances without which the full supramental experience cannot come.
* *
The universal forces move by their own force and the consciousness within them,—but there is also the Cosmic Spirit who supports them and determines by his onlook and disposing will their play—although the direct action is left to the forces—it is the play of universal Prakriti with the universal Purusha watching behind it. In the individual also there is the individual Purusha who can, if he wills, not merely assent to the play of Prakriti, but accept
or reject or will for its change. All that is in the play itself as we see it here. There is something above—but the action of that is an intervention rather than a moment to moment control; it can become a constant direct control only when one replaces the play of the forces by the government of the Divine.
* *
It is the Purusha and Prakriti sides of the nature—one leading to pure conscious existence, static, the other to pure conscious force, dynamic. The past darkness they have come out of is that of ignorance, the future darkness that is felt above is superconscience. But, of course, the superconscience is really luminous —only its light is not seen. The three forms of consciousness are the three sides of Nature represented by the three gunas—force of subconscious tamas, Inertia, which is the law of Matter, force of half-conscious desire, Kinesis, which is rajas, which is the law of Life, and force of sattwic Prakasha, which is the law of Intelligence.
* *
There is one Purusha—its action is according to the position and need of the consciousness at the time.
It is the nature of the action above the ordinary mind or in the cosmic consciousness which is many-sided.
* *
Prakriti is only the executive or working force—the Power behind the Prakriti is Shakti. It is the Chit-Shakti in manifestation: that is the spiritual consciousness.
This is true of mental knowledge and will, but not of the higher knowledge-will. In the supermind, knowledge and will are one.
All energies derive from the Chit-Shakti, but they differentiate from it as they descend.
This much is true that Life is characteristically Force—the Physical is characteristically substance, but the dynamism of both derives from Chit—mind dynamism also, all dynamism.
* *
There is one common Force working in all and a vibration of that Force or any one of its movements can awake (it does not always) the same vibration in another.
There is a constant movement (Prakriti) and a constant silence (Purusha).
It is a statement of the Upanishad that there is an ether of Ananda in which all breathe and live; if it were not there, none could breathe or live.
* *
The force "created" is not yours—it is Prakriti's—your will sets it in motion, it does not really create it; but once set in motion, it tends to fulfil itself so far as the play of other forces will allow it. So, naturally, if you want to stop it, you have to set a contrary force in motion which will be strong enough to prevail against its momentum.
* *
Page-186 This vision is the perception of cosmic movement of things developing from state to state and in that the individual movements which make it up. There is also possible a sense of the All as Time in flow or of the same as a dimension interwoven with Space like warp and woof of a cloth, etc.
* *
The Supreme cannot create through the Transcendent because the Transcendent is the Supreme. It is through the Cosmic Shakti that the Divine creates.
* *
The cosmic Force is under the control of the overmind. The supermind does not act on it directly—whatever comes down from there is modified so as to pass through the overmind and take a lesser form suitable to the plane on which it acts, mental, vital or physical. But this intervention is exceptional in the ordinary play of the cosmic forces.
* *
The cosmic spirit contains the supermind, but it keeps it above and works for the present between the overmind and the physical. It is only when the Ignorance is removed that the supramental becomes directly a dynamic part of the workings of cosmic Nature here. Till then there are only reflections of it.
* *
It [the Cosmic Spirit] uses Truth and Falsehood, Knowledge and Ignorance and all the other dualities as elements in the manifestation and works out what has to be worked out till all-is ready for a higher working.
The cosmic forces here whether good or bad are forces of the Ignorance. Above them is the Truth-Consciousness that can only manifest when ego and desire are overcome—it is the force from the Divine Truth-Consciousness that must descend; the higher Peace, Light, Knowledge, Purity, Ananda must work upon the cosmic forces in the individual so as to change them and substitute the Truth-Force in place of the ordinary working.
* *
A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements—the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress—that is, all is combined to strive towards a goal which is not yet reached, and the object of our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.
* *
The harmony of the lower consciousness is a harmony of discords brought about by a clash and mixture of forces.
* *
This vision is a representation in sound of the cosmic harmony from which the Ignorance is a fall and a discord.
* *
There is a rhythm in everything unheard by the physical ear and by that rhythm things exist.
* *
Both of these [OM and the sound of church-bells] are usually sounds that indicate the opening or attempt to open to the cosmic consciousness.
* *
It is when you feel the universal or divine beauty or presence in things that the senses are open to the Divine.
* *
One can live in contact with the Divine even amidst the universal forces—but to live in the Divine one must be able to rise beyond the lower universal Nature or to call down the Divine consciousness here. The beginnings are difficult for most—and at no time is it really easy.
* * The Cosmic Spirit or Self contains everything in the cosmos— it upholds cosmic Mind, universal Life, universal Matter as well as the overmind. The Self is more than all these things which are its formulations in Nature.
* *
{The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one's mind and that of others and one is able to deal with one's own rnind with a greater knowledge and effective power. There are many other results, but this is the fundamental one. This is of course if one opens in the right way and does not merely become a passive field of all sorts of ideas and mental forces.
* *
The opening to cosmic Mind makes the experience of the Divine everywhere for instance more easy—but it is not essentially spiritual; if there is not a coming of wider spiritual experiences, then it need not be spiritual at all.
* *
What is happening is that you have got into touch with the cosmic Mind where all sorts of ideas, possibilities, formations are moving about. The individual mind takes up those which appeal to it or perhaps come into distinct form when they touch it. But these are possibilities, not truths, so it is better not to let them run free like that.
* * Mind has its own realms and life has its own realms just as matter has. In the mental realms life and substance are entirely subordinated to Mind and obey its dictates. Here on earth there is the evolution with matter as the starting point, life as the medium, mind emerging from it. There are many grades, realms, combinations in the cosmos—there are even many universes. Ours is only one of many.
* *
[The effect of opening to the cosmic Life:] One becomes aware of all the life-forces and of how they act upon oneself and others, upon mind, upon body—also the force movements behind events. One becomes too directly aware of the vital plane, its worlds, its beings, and the direct action of their formations on the earth-life. One has to become aware also at the same time of one's own true vital being and act from it and not from the surface or desire vital in relation to all these things. All this effect does not come at once,—it develops as the contact with the cosmic Life increases.
* *
In the universal vital especially there is a deceptive attraction and an exhilarating rush of power (not true quiet power but mere force) which those who yield to it cling to as a drunkard to his intoxicants. It gives them a sense of being strong and great and full of interesting things—when it is taken from them, they feel "like ordinary people" and ask for it back again.
* * Universal forces means all forces good or bad, favourable or hostile, of light and darkness that move in the cosmos.
* *
The earth is the place of evolution in which all these forces meet and try to manifest and out of their working something has to develop. On the other planes (the mental, vital etc.) there is not the evolution—there each acts separately according to its own law.
* *
Universal applies to everything in the universe—there are individual beings everywhere, but not physical in the terrestrial sense—the composition being different.
* *
No, they [the hostile beings] do not create universal forces; they are themselves moved by them and move them.
* *
Yes, of course, there is always a fight between the forces of Light and Darkness.
In sadhana it becomes concentrated and conscious to us.
As for the hostile beings, they are always in battle with each other; but they make common cause against the Truth and Light.
* * The forces are conscious. There are besides individualised beings who represent the forces or use them. The wall between consciousness and force, impersonality and personality becomes much thinner when one goes behind the veil of matter. If one looks at a working from the side of impersonal force one sees a force or energy at work acting for a purpose or with a result, if one looks from the side of being one sees a being possessing, guiding and using or else representative of and used by a conscious force as its instrument of specialised action and expression. You speak of the wave, but in modern science it has been found that if you look at the movement of energy, it appears on one side to be a wave and act as a wave, on the other as a mass of particles and to act as a mass of particles each acting in its own way. It is somewhat the same principle here.
* *
Nature-forces are conscious forces—they can very well combine all that is necessary for an action or a purpose and when one means fails, take another.
* *
Yes. They [the forces] are able to act with a greater force if they can make a special formation than by general psychological action common to all human nature.
* *
They [the cosmic forces] act on everyone, according to the person's nature—and his will and consciousness.
* *
Egoism is part of the machinery—a chief part—of universal Nature, first to develop individuality out of indiscriminate force and substance of Nature and, secondly, to make the individual (through the machinery of egoistic thought, feeling, will and desire) a tool of the universal forces. It is only when one gets into touch with a higher Nature that it is possible to get free of this rule of ego and subjection to these forces.
* *
Yes, if there is the solid experience [that all one's energies and capacities come from the universal forces], the ego habit is much diminished, but it does not go altogether. It takes refuge in the sense of being an instrument and—if there is not the psychic turn—it may easily prefer to be the instrument of some Force that feeds the satisfaction of the ego. In such cases the ego may still remain strong although it feels itself instrumental and not the primary actor.
* *
If the psychic is active—or in so far as it is active, there is something in it which is like an automatic test for the universal forces —warning against, (not by thought so much as by an essential feeling) and rejecting what should not be, accepting and transmuting what should be.
* *
Yes, it is so. The universal forces act very often through the subconscient—especially when the force they send is something
the person has been in the habit of obeying and of which the seeds, impressions, "complexes" are strongly rooted in the subconscient—or, even if that is no longer the case, of which there is a memory still in the subconscient.
* *
There is no rule for that. The human being is ordinarily conscious only on the surface—but the surface records only the results of subliminal agencies at work. It is often through the centres that the forces come in, for then they get the greatest power to act on the nature—but they can enter anywhere.
* *
They [pain and grief] are perhaps rather the result of the action of universal forces—but in a certain sense grief and pain may be said to be universal forces—for there are waves of these things that arrive and invade the being often without apparent cause.
* *
It [death] is a universal force—the happening or change called death is simply one result of the working of the force.
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