SECTION NINE

DIVINE GRACE PERSONAL EFFORT AND GURU'S HELP

Three Possibilities in Sadhana

THERE are three main possibilities for the — sadhak—(1) To wait on the Grace and rely on the Divine, (2) To do everything himself like the Adwaitin and the Buddhist, (3) To take the middle path, go forward by aspiration and rejection etc. helped by the Force.

Divine Grace, Divine Compassion and Cosmic Law

I SHOULD like to say something about the Divine Grace—for you seem to think it should be something like a Divine Reason acting upon lines not very different from those of human intelligence. But it is not that. Also it is not a universal Divine Compassion either, acting impartially on all who approach it and acceding to all prayers. It does not select the righteous and reject the sinner. The Divine Grace came to aid the persecutor (Saul of Tarsus), it came to St. Augustine the profligate,

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to Jagai and Madhai of infamous fame, to Bilwamangal and many others whose conversion might well scandalise the puritanism of the human moral intelligence, but it can come to the righteous also— curing them of their self-righteousness and leading to a purer consciousness beyond these things. It is a power that is superior to any rule, even to the Cosmic Law—for all spiritual seers have distinguished between the Law and Grace. Yet it is, not indiscriminate—only it has a discrimination. of its own which sees things and persons and the right times and seasons with another vision than. that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. There are these three powers: (1) The Cosmic Law, of Karma or what else; (2) the Divine Compassion acting on as many as it can reach through the nets of the Law and giving them their chance; (3) the Divine Grace which acts more incalculably but also more irresistibly than the others. The only question is whether there is something behind all the anomalies of life which can respond to the call and open itself with whatever difficulty till it is ready for the illumination of the Divine Grace—and that something must be not

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a mental and vital movement but an inner somewhat which can well be seen by the inner eye. If it is there and when it becomes active in front, then the Compassion can act, though the full action of the Grace may still wait attending the decisive decision or change; for this may be postponed to a future hour, because some portion or element «of the being may still come between, something that is not yet ready to receive.

But why allow anything to come in the way between you and the Divine, any idea, any incident? .When you are in full aspiration and joy, let nothing count, nothing be of any importance except the Divine and your aspiration. If one wants the Divine quickly, absolutely, entirely, that must be the spirit of approach, absolute, all-engrossing, making that the one point with which nothing else must interfere.

What value have mental ideas about the Divine, ideas about what he should be, how he should act, how he should not act—they can only come in the way. Only the Divine himself matters. When your consciousness embraces the Divine, then you can know what the Divine is; not before. Krishna is Krishna, one does not care what he did or did not do: only to see him, meet him, feel the Light, the Presence, the Love and Ananda is what matters.

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So it is always for the spiritual aspiration—-it is the law of the spiritual life.

8-5-1934

The Truth of Divine Grace

THERE can be no doubt about the Divine Grace. It is perfectly true also that if a man is sincere, he will reach the Divine. But it does not follow that he will reach immediately, easily and without delay. Your error is there, to fix for God a term, five years, six years, and doubt because the effect is not yet there. A man may be centrally sincere and yet there may be many things that have to be changed in him before realisation can begin. His sincerity must enable him to persevere always—for it is a longing for the Divine that nothing can quench, neither delay nor disappointment nor difficulty nor anything else.

26-12-1934

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The Mothers Help and Grace

THE Mother's help is always there for those who are willing to receive it. But you must be conscious of .your vital nature, and the vital must consent to change. It is no use merely observing that it is unwilling and that, when thwarted, it creates depression in you. Always the vital nature is not at first willing and always when it is thwarted or asked to change, it creates this depression by its revolt or refusal of consent. You have to insist till it recognises the truth and is willing to be transformed and to accept the Mother's help and Grace. If the mind is sincere and the psychic aspiration complete and true, the vital can always be made to change.

15-7-1932

Faith in the Victory of Divine Grace

You must throw all that away. Such depression can make you shut to what Mother is giving you. There is absolutely no good reason for such an attitude. The existence of difficulties is a known thing in Yoga. That is no reason for questioning the final victory or the effectuality of the Divine Grace.

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Action of Divine Grace

"THE ordinary action of the Divine is a constant intervention within the actual law of things"—that may or may not be but is not usually called the Divine Grace. The Divine Grace is something not calculable, not bound by anything the intellect can fix as a condition,—though ordinarily some call, aspiration, intensity of the psychic being can awaken it, yet it acts sometimes without any apparent cause even of that kind.

1-6-1933

Working of Grace

IT is not indispensable that the Grace should work in a way that the human mind can understand, it generally doesn't: it works in its own "mysterious" way. At first usually it works behind the veil, preparing things, not manifesting. Afterwards it may manifest, but the sadhak does not understand very well what is happening; finally, when he is capable of it, he both feels and understands or at least begins to do so. Some feel and understand

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from the first or very early; but that is not the ordinary case.

28-12-1934

Strength—Sincerity—Grace

THERE is nothing unintelligible in what I say about strength and Grace. Strength has a value for spiritual realisation, but to say that it can be done by strength only and by no other means is a violent t exaggeration. Grace is not an invention, it is a fact of spiritual experience. Many who would be considered as mere nothings by the wise and strong have attained by Grace. Illiterate, without mental power or training, without strength of character and will, they have yet aspired and suddenly or rapidly grown into spiritual realisation, because they had faith or because they were sincere. I do not see why these facts which are facts of spiritual history and of quite ordinary spiritual experience should be discussed and denied and argued as if they were mere matters of speculation.

Strength, if it is spiritual, is a power for spiritual realisation; a greater power is sincerity; a greatest

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power of all is Grace. I have said times without number that if a man is sincere, he will go through in spite of long delay and overwhelming difficulties. I have repeatedly spoken of the Divine Grace. I have referred any number of times to the line of the Gita:

"I will deliver you from all sin and evil, do not grieve."*

27- l 2-1934

Tapasya and Grace

WHAT Brahmananda says about tapasya is, of course, true. If one is not prepared for labour and tapasya, control of the mind and vital, one cannot demand big spiritual gains—for the mind and vital will always find tricks and excuses for prolonging their own reign, imposing their likes and dislikes and staving off the day when they will have to become obedient instruments and open channels of the soul and spirit. Grace may sometimes bring undeserved or

* aham team sarvapāpebhyo moksayisyami mā swah.,

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apparently undeserved fruits, but one can't demand Grace as a right and privilege—for then it would not be Grace. As you have seen, one can't claim that one has only to shout and the answer must come. Besides, I have always seen that there has been really a long unobserved preparation before the Grace intervenes, and also, after it has intervened, one has still to put in a good deal of work to keep and develop what one has got—-as it is in all other things until there is the complete siddhi. Then of course labour finishes and one is in assured possession. So tapasya of one kind and another is not avoidable.

You are right again about the imaginary obstacles .... It is why we always express depreciation of mental constructions and vital formations— because they are the defence-works mind and vital throw up against their capture by the Divine. However, the first thing is to become conscious of all that as you have now become,—the secret is to be firm in knocking it all down and making a tabula rasa, a foundation of calm, peace, happy openness for the true building.

3-11-1935

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Reliance and Effort

ONE must rely on the Divine and yet do some enabling sadhana—the Divine gives the fruit not by the measure of the sadhana but by the measure of the soul's sincerity and its aspiration. (I mean by soul's sincerity its yearning after the Divine and its aspiration towards the higher life.) Also, worrying does no good—"I shall be this, I shall be that, what shall I be?" Say: "I am ready to be not what I want but what the Divine wants me to be,"'—all the rest should go on that base.

Effort and Passivity

WELL, that is the idea in Yoga—that by a right passivity one opens oneself to something greater than one's limited self, and effort is only useful for getting that condition. Even in the ordinary life the individual is only an instrument in the hands of a universal Energy, though his ego takes the credit of all he does.

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Action of Spiritual Force—-Guru's Help

THE action of the Force does not exclude tapasya, concentration and the need of sadhana. Its action rather comes as an answer or a help to these things. It is true that it sometimes acts without them; it very often makes a response in those who have not prepared themselves and do not seem to be ready, But it does not always or usually act like that, nor is it a sort of magic that acts in the void or Without any process. Nor is it a machine that acts in the same way on everybody or in all conditions and circumstances; it is not a physical but a spiritual Force and its action cannot be reduced to rules.

About the limitation of the power of the Guru to that of a teacher who shows the way but cannot help or guide, that is the conception of certain paths of Yoga such as the pure Adwaitin and the Buddhist which say that you must rely upon yourself and that no one can help you; but even the pure Adwaitin does in fact rely upon the Guru and the chief mantra of Buddhism insists on sharanam to Buddha. For ether paths of sadhana, especially those which, like the Gita, accept the reality of the individual soul as an "eternal portion" of the Divine or which believe that Bhagawan and the bhakta are both real,

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the help of the Guru has always been relied upon as an indispensable aid.

I don't understand the objection to the validity of Vivekananda's experience: it was exactly the realisation which is described in the Upanishads as a supreme experience of the Self. It is not a fact that an experience gained in samadhi cannot be prolonged into the waking state.

28-5-1945

Help of the Impersonal Brahman

You speak of the Impersonal as if it were a Person. The Impersonal is not He, it is It. How can an It guide or help? The Impersonal Brahman is inactive, aloof, indifferent, not concerned with what happens in the universe. Buddha's Permanent is the same. Whatever impersonal Truth or Light there is, you have to find it, use it, do what you can with it. It does not trouble itself to hunt after you. It is the Buddhist idea that you must do everything for yourself..,.

May, 1935

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Need of Guru

YES, it is a defect in the vital, a lack of will to discipline. One has to learn from the master and act according to his instructions because the master; knows the subject and how it is to be learnt—just as in spiritual things one has to follow a Guru who has the knowledge and knows the way. If one learns all by oneself, the chances are that one will learn all wrong. What is the use of a freedom to leanr wrongly? Of course, if the pupil is more intelligent than the master, he will learn more than the master, just as a great spiritual capacity may arrive at realisation which the Guru has not—but even so the control and discipline in the early stages is indispensable.

22-12-1933

Fidelity to Gum—Faith and Belief

ALL true Gurus are the same, the one Guru, because all are the one Divine. That is a fundamental and universal truth. But there is also a truth of difference; the Divine dwells in different personalities

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with different minds, teachings, influences so that he may lead different disciples with their special need, character, destiny by different ways to the realisation. Because all Gurus are the same Divine, it does not follow that the disciple does well if he leaves the one meant for him to follow another. Fidelity to the Guru is demanded of every disciple, according to the Indian tradition. "All are the same" is a spiritual truth, but you cannot, convert it indiscriminately into action; you cannot deal with all persons in the same way because they are the one Brahman: if one did, the result pragmatically would be an awful mess. It is a rigid mental logic that makes the difficulty but in spiritual matters mental logic easily blunders; intuition, faith, a plastic spiritual reason are here the only guides.

As for faith, faith in the spiritual sense is not a mental belief which can waver and change. It can wear that form in the mind, but that belief is not the faith itself, it is only the external form. Just as the body, the external form, can change but the spirit remains the same, so it is here. Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it appears again after

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the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul's ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it. This is a common experience in the life of the human being; if it were not so, man would be the plaything of a changing mind or a sport. of circumstances.

8-10-1945

Modern Mind and Yoga—Defects of the Human Gum

It does not strike me that K's letters are admirable  as an aperçu of current thoughts and general tendencies; it was rather his power to withdraw so completely from these thoughts and tendencies and look from a new (for him) and abiding source of

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knowledge that impressed me as admirable. If he had remained interested and in touch with them, I do not suppose he would have done better with them than Remain Rolland or another. But he has gone to the Yoga-view from them, the summit-view, and it is the readiness with which he has been able to do it that struck me.

I would explain his progressing so far not by his own superiority in the sense of a general fitness for Yoga as by the quickness and completeness with which he has taken inwardly the attitude of the Bhakta and the disciple. That is a rare achievement for a modern mind, be he European or 'educated' Indian, for the modern mind is analytic, dubitative, instinctively 'independent' even when it wants to be otherwise; it Fields itself back and hesitates in front of the Light and Influence that comes to it; it does not plunge into it with a simple directness, crying, "Here I am, ready to throw from me all that was myself or seemed to be, if so I can enter into Thee; remake my consciousness into the Truth in Thy way, the way of the Divine." There is something in us that is ready for it, but there is this element that intervenes and makes a curtain of non-receptivity; I know by my own experience with myself and others how long it can make a road that could never, perhaps for us who seek the entire truth, have been short and

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easy. But still, we might have spared many wanderings and standstills and recoils and detours. All the more I admire the ease with which K seems to have surmounted this formidable obstacle.

I do not know if his Guru falls short in any respect, but with the attitude he has taken, the deficiencies, if any, do not matter. It is not the human defects of the Guru that can stand in the way when there is the psychic opening, confidence and surrender. The Guru is the channel or the representative or the manifestation of the Divine, according to the measure of his personality or his attainment; but whatever he is, it is to the Divine that one opens in opening to him; and if something is determined by the power of the channel, more is determined by the inherent and intrinsic attitude of the receiving consciousness, an element that comes out in the surface mind as simple trust or direct unconditional self-giving, and once that is there, the essential things can be gained even from one who seems to others than the disciple an inferior spiritual source, and the rest will grow up in the sadhak of itself by the Grace of the Divine, even if the human being in the Guru cannot give it. It is this that K appears to have done perhaps from the first; but in most nowadays this attitude seems to come with difficulty after much hesitation and trouble. In my own case I owe the first decisive turn

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of my inner life to one who was infinitely inferior to me in intellect, education, capacity and by no means spiritually perfect or supreme; but having seen a power behind him and decided to turn there for help, I gave myself entirely into his hands and followed with an automatic passivity the guidance. He himself was astonished and said to others that he had never met anyone before who could surrender himself so absolutely and without reserve or question to the guidance of the helper. The result was a series of transmuting experiences of such a radical character that he was unable to follow and had to tell me to give myself up in future to the Guide within, with the same completeness of surrender as I had shown, to the human channel. I give this example to show how these things work; it is not in the calculated way the human reason wants to lay down, but by a more mysterious and greater law.

23-3-1932

Imperfections in the Guru

ONE can have a guru inferior in spiritual capacity (to oneself or to other gurus) carrying in him many

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human imperfections and yet, if you have the faith, the bhakti, the right spiritual stuff, you can contact the Divine through him, attain to spiritual experiences, to spiritual realisation, even before the guru himself. Mark the "If", for that proviso is necessary; it is not every disciple who can do that with every guru. From a humbug you can get nothing but his humbuggery. He must have something in him which makes the contact With the Divine possible, something which works even if he is not in his outer mind quite conscious of its action. If there is nothing at all spiritual in him, he is not a guru, only a pseudo. Undoubtedly there can be considerable differences of spiritual realisation between one guru and another; but much depends on the inner relation between guru and shishya. One can go to a very great; spiritual man and get nothing or only a little front him; one can go to a man of less spiritual capacity and get all he has to give—and more. The causes of this disparity are various and subtle; I need not expand on them here. It differs with each man. I believe the guru is always ready to give what can be given, if the disciple can receive. If he refuses to receive or behaves inwardly or outwardly in such a way as to make reception impossible or if he is not sincere or takes up the wrong attitude, then things become: difficult, But if one is sincere and faithful

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and has the right attitude and if the guru is a true guru, then after whatever time, it will come.

9-5-1943

Spiritual Realisation and Perfection of Outer Mature

THE Yogi arrives at a sort of division in his being in which the inner Purusha, fixed and calm, looks at the perturbations of the outer man as one looks at the passions of an unreasonable child; that once fixed, he can proceed afterwards to control the outer man also; but a complete control of the outer man needs a long and arduous tapasya.

But even from a siddha Yogi you cannot always expect a perfect perfection; there are many who do not even care for the perfection of the outer nature which cannot be held as a disproof of their realisation and experience. If you so regard it, you have to rule out of court the greater number of Yogis of the past and the Rishis of the old time also.

I own that the ideal of my Yoga is different, but I cannot bind by it other spiritual men and their achievements and discipline. My own ideal is transformation

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of the outer nature, perfection as perfect as it can be. But you cannot say that those who have not achieved it or did not care to achieve it had no spirituality. Beautiful conduct—not politeness which is an outer thing, however valuable—-but I beauty founded upon a spiritual realisation of unity and harmony projected into life, is certainly part of the perfect harmony.

December, 1935

Perfection on the Spiritual Path

BUT when on earth were politeness and good society manners considered as a part or a test of spiritual experience or true yogic siddhi? It is no more a test than the capacity of dancing well or dressing  nicely. Just as there are very good and kind men who are boorish and rude in their manners, so there may be very spiritual men (I mean here by spiritual men those who have had deep spiritual experiences) who have no grasp over physical life or action (many intellectuals too, by the way, are like that) and are not at all careful about their manners. I suppose I myself am accused of rude

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and arrogant behaviour because I refuse to see people, do not answer letters, and a host of other misdemeanours. I have heard of a famous recluse who threw stones at anybody coming to his retreat because he did not want disciples and found no other way of warding off the flood of candidates. I at least would hesitate to pronounce that such, people had no spiritual life or experience. Certainly, I prefer that sadhaks should be reasonably considerate towards each other, but that is for the rule of collective life and harmony, not as a siddhi of the Yoga or an indispensable sign of inner experience.

You write as if the moment one had any kind of spiritual experience or realisation, one must at once become a perfect person without defects or weaknesses. That is to make a demand which it is impossible to satisfy and it is to ignore the fact that spiritual life is a growth and not a sudden and inexplicable miracle. No sadhak can be judged as if he were already a siddha Yogi, least of all those who have only travelled a quarter or less of a very long path. Even great Yogis do not claim perfection and you cannot say that because they are not absolutely perfect, therefore their spirituality is false or of no use to the world. There are, besides all kinds of spiritual men: some who are content with spiritual experience and do not seek after an

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outward perfection or progress, some who are saints, others who do not seek after sainthood, others who are content to live in the cosmic consciousness in touch or union with the All but allowing all kinds of forces to fly through them, e.g. in the typical description of the Paramhansa. The ideal I put before our Yoga is one thing but it does not bind all spiritual life and endeavour. The spiritual life is not a thing that can be formulated in a rigid. definition or bound by a fixed mental rule; it is a vast field of evolution, an immense kingdom potentially larger than the other kingdoms below it, with a hundred provinces, a thousand types, stages, forms, paths, variations of the spiritual ideal, degrees of spiritual advancement. It is from the, basis of this truth that things regarding spirituality and its seekers must be judged, if they are to be judged with knowledge. It is only by so understanding it that one can understand it truly, either in its past or in its future or put in their place the spiritual men of the past and the present or relate the different ideals, stages, etc. thrown up in the spiritual evolution of the human being.

December, 1935

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Essence of Surrender

THE essence of surrender is to accept whole-heartedly the influence and the guidance when the joy and peace come down, to accept them without question or cavil and let them grow; when the Force is felt at work, to let it without opposition, when the Knowledge is given, to receive and follow it, when the Will is revealed, to make oneself its instrument.

The Divine can lead, he does not drive. There is an internal freedom permitted to every mental being called 'man' to assent or not to assent to the Divine leading: how else can any real spiritual evolution be done?

13-5-1933

Freedom in Yoga

EACH person has his own freedom of choice up to a certain point—unless he makes the full surrender —and as he uses the freedom, has to take the spiritual or other consequences. The help can only be offered, not imposed. Silence, absence of frank.

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confession, means a desire in the vital to go its own way. When there is no longer concealment, when there is the physical self-opening to the Divine, then the Divine can intervene.

Confession to Guru .

WHEN one takes sincerely to surrender, nothing must be concealed that is of any importance for the life of the sadhana. Confession helps to purge the consciousness of hampering elements and it clears the inner air and makes for a closer and more intimate and effective relation between the Guru and the disciple.

Egoistic and Psychic Shyness

As for shyness, there are two kinds: one is egoistic, being ashamed of expressing the Truth or showing allegiance to it in ways which would not be understood by others, the other is a certain reserve, an

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unwillingness to expose one's deeper feelings to the gaze of others, the wish to keep sacred and secret the relations of love with the Divine—that is a psychic feeling.

16-3-1933

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