V

Yogic Visions -- Experiences -- Realisations

Realisations and Experiences

I DON'T say that these experiences are always of no value, but they are so mixed and confused that if one runs after them without any discrimination at all they end by either leading astray, sometimes tragically -astray, or by bringing one into a confused nowhere.

That does, not mean that all such experiences are useless or without value. There are those that are sound as well those that are unsound; those that are helpful, in the true line, sometimes sign-posts, sometimes  stages on the way to realisation, sometimes stuff and material of the realisation. These naturally and rightly one seeks for, calls, strives after, or at least one opens oneself in the confident expectation that they will sooner or later arrive. Your own main experiences may have been few or not continuous, but I cannot say that they were not sound or unhelpful. I would say that it is better to have a few of these than a multitude  of others. My only meaning in what I wrote was not to be impressed by mere wealth of experiences or to think that that is sufficient to constitute a great sadhaka or that not to have this wealth is necessarily

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an inferiority, a lamentable deprivation or a poverty of the one thing desirable.

There are two classes of things that happen in Yoga, realisations and experiences. Realisations are the reception in the consciousness and the establishment  there of the fundamental truths of the Divine of the Higher or Divine Nature, of the world-consciousness  and the play of its forces, of one's own self  and real nature and the inner nature of things, the power of these things growing in one till they are a part of one's inner life and existence,—as for instance, the realisation of the Divine Presence, the Descent and settling of the higher Peace, Light, Force, Ananda in the consciousness, their workings there, the realisation of the divine or spiritual love the perception of one's own psychic being, the discovery  of one's own true mental being, true vital being, true physical being, the realisation of the overmind or the Supramental consciousness, the clear perception of the relation of all these things to our present inferior nature and their action on it to change that lower nature. The list of course might be infinitely longer. These things also are often called experiences when they only come in flashes, snatches or rare visitations, they are spoken of as full realisations  only when they become very positive or frequent or continuous or normal.

Then there are experiences that help or lead towards the realisation of things spiritual or divine or bring openings or progressions in the sadhana or

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are supports on the way, —experiences of a symbolic character, visions, contacts of one kind or another with the Divine or with the workings of higher Truth, things like the waking of the Kundalini, the opening of the Chakras, messages, intuitions, openings of the inner powers, etc. The one thing that one has to be careful about is to see that they are genuine and sincere and that depends on one's own sincerity— for if one is not sincere, if one is more concerned with the ego or being a big Yogi or becoming a superman  than with meeting the Divine or getting the Divine consciousness which enables one to live in or with the Divine, then a flood of pseudos or mixtures  comes in, one is led into the mazes of the intermediate zone or spins in the grooves of one's own formations. There is the truth of the whole matter.

Then why does X say that one should not hunt after experiences but only love and seek the Divine? It simply means that you have not to make experiences your main aim, but the Divine only your aim, and if you do that, you are more likely to get the true helpful experiences, and avoid the wrong ones. If one seeks mainly after experiences, his yoga may become a mere self-indulgence in the lesser things of mental, vital and subtle physical worlds or in spiritual secondaries, or it may bring down a turmoil or maelstorm of the mixed and the whole or half-pseudo and stand between the soul and the Divine. That is a very sound rule of sadhana. But

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all these rules and statements must be taken with a sense of measure and in their proper limits,—it does not mean that one should not welcome helpful experiences or that they have no value. Also when a sound line of experience opens, it is perfectly permissible  to follow it out, keeping always the central aim in view. All helpful or supporting contacts in dream or vision, such as those you speak of, are to be welcomed and accepted. Experiences of the right kind are a support and help towards the realisation; they are in every way acceptable.

13-3-1934

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Feeling and Experience

THERE is no law that a feeling cannot be an experience; experiences are of all kinds and take all forms in the consciousness. When the consciousness undergoes, sees or feels anything spiritual or psychic or even occult that is an experience—in the technical Yogic sense, for there are of course all sorts of experiences that are not of that character. The feelings themselves are of many kinds. The word feeling is often used for an emotion, and there can be psychic or spiritual emotions which are numbered among Yogic experiences, such as a wave of shuddha bhakti or the rising of love towards the Divine. A feeling also means a perception of some thing felt—a perception in the vital or psychic or in the essential substance of the consciousness. I find even often a mental perception when it is very vivid described as a feeling. If you exclude all these feelings and kindred ones and say that they are feelings, not experiences, then there is very little room left for experiences at all. Feeling and vision •are the main forms of spiritual experience. One sees

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and feels the Brahman everywhere, one feels a force enter or go out from one, one feels or sees the presence of the Divine within or around one; one feels or sees the descent of Light; one feels the descent of Peace or Ananda. Kick out all that on the ground that it is only a feeling, and you make a clean sweep of most of the things that we call experience. Again we feel a change in the substance of the consciousness or the state of consciousness. We feel ourselves spreading in wideness and the body as a small thing in the wideness  (this can be seen also); we feel the heart consciousness  being wide instead of narrow, soft instead of hard,. illumined instead of obscure, the head consciousness also, the vital, even the physical; we feel thousands of things of all kinds and why. are we not to call them experience? Of course it is an inner sight, an inner  feeling, subtle feeling, not material, like the feeling  of a cold wind or a stone or any other object, but as the inner consciousness deepens it is not less vivid or concrete, it is even more so.

1-6-1936

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Value of the Power of Vision

VISIONS and experiences (especially experiences) are all right; but you cannot expect every vision to translate itself in a corresponding physical fact. Some do, the majority don't, others belong to the supraphysical  entirely and indicate realities, possibilities or tendencies that have their seat there. How far these will influence the life or realise themselves in it or whether they will do so at all depends upon the nature of the vision, the power in it, sometimes on the will or the formative power of the seer.

People value visions for one thing because they are one key (there are others) to contact with the other worlds or with the inner worlds and all that is there and these are regions of immense riches which far surpass  the physical plane as it is at present. One enters into a larger, freer self and a larger, more plastic world; of course individual visions only give a contact, not an actual entrance, but the power of vision accompanied with the power of other subtle senses (hearing, touch, etc.) as it expands does give this entrance. These things have not the effect of a mere imagination (as a poet's

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or artist's, though that can be strong enough) but if fully followed out bring a constant growth of the being and the consciousness and its richness of experience and its scope.

People also value the power of vision for a greater reason than that: it can give a first contact with the Divine in his forms and powers, it can be the opening of a communion with the Divine, of the hearing of the voice that guides, of the Presence as well as the Image in the heart, of many other things that bring what man seeks through religion or Yoga.

Further, vision is of value because it is often a first key to inner planes of one's own being and one's own consciousness as distinguished from worlds or planes of the cosmic consciousness. Yoga-experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or of some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience. Even when it is not that,—for one can go to experience direct,—it can come in afterwards as a powerful aid to experience it can be full of indications which help to self- knowledge or knowledge of things or knowledge of people; it can be veridical and lead to prevision, premonition and other openings of less importance but very useful to a Yogi. In short, vision is a great instrument though not absolutely indispensable.

But, as I have suggested, there are visions and visions, just as there are dreams and dreams, and one

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has to develop discrimination and a sense of values and things and know how to understand and make use of these powers. But that is too big and intricate a matter to be pursued now.

2-6-1935

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Supraphysical Vision

NO, it was neither optical illusion nor hallucination nor coincidence nor auto-suggestion nor any of the other ponderous and vacant polysyllables by which physical science tries to explain away or rather avoid explaining the scientifically inexplicable. In these matters the scientist is always doing what he is always blaming the layman for doing when the latter lays down the law on things about which he is profoundly  ignorant without investigation or experiment, without ascertained knowledge—simply by evolving a theory or a priori idea out of his own mind and plastering it as a label on the unexplained phenomena.

There is, as I have told you, a whole range or many inexhaustible ranges of sensory phenomena other than the outward physical which one can become conscious of, see, hear, feel, smell, touch, mentally contact—to use the new established Americanism —either in trance or sleep or an inward state miscalled  sleep or simply and easily in the waking state. This faculty of sensing supra-physical things internally

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or externalising them, so to speak, so that they become visible, audible, sensible to the outward eye, ear, even touch, just as are gross physical objects, this power or gift is not a freak or an abnormality; it is a universal faculty present in all human beings, but latent in most, in some rarely or intermittently active, occuring as if by accident in others, frequent or normally active in a few. But just as anyone can, with some training, learn science and do things which would have seemed miracles to his forefathers, so almost anyone, if he wants, can with a little concentration  and training develop the faculty of supraphysical  vision. When one starts Yoga, this power is often, though not invariably—for some find it difficult—one of the first to come out from its latent condition and manifest itself, most often without any effort, intention or previous knowledge on the part of the sadhaka. It comes more easily with the eyes shut than with the eyes open, but it does come in both ways. The first sign of its opening in the externalised way is very often that seeing of "sparkles" or small luminous dots, shapes, etc., which was your first intr6duction to the matter; a second is, often enough, most easily, round luminous objects like a star; seeing of colours is a third initial experience— but they do not always come in that order. The Yogis in India very often in order to develop the power use the method of tratak, concentrating the vision on a single point or object—preferably a luminous  object. Your looking at the star was precisely

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an exercise in tratak and had the effect which any Yogi in India would have told you is normal. For all this is not fancy or delusion, it is part of an occult science which has been practised throughout the historic and pre-historic ages in all countries and it has always been known to be not merely auto-suggestive  or hallucinatory in its results, but, if one can get the key, veridical and verifiable. Your scepticism may be natural in a "modern" man plunging into these things of the past, present and future—natural but not justifiable, because very obviously inadequate to the facts observed, but once you have seen, the first thing you should do is to throw all this vapid pseudo-science behind you, this vain attempt to stick physical explanations on supraphysical things, and take the only rational course. Develop the power, get more and more experience, develop the consciousness  by which these things come; as the consciousness  develops, you will begin to understand and get the intuition of the significance. Or if you want their science too, then learn and apply the occult science which can alone deal with supraphysical  phenomena. As for what showed itself to you, it was not mere curious phenomena, not even merely symbolic colour, but things that have a considerable  importance.

Develop this power of inner sense and all. that it brings you. These first seeings are only an outer fringe—behind lie whole worlds of experience which fill what seems to the natural man the gap (your

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Russell's inner void) between the earth-consciousness and the Eternal and Infinite.

19-2-1932

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The Piercing of the Veil

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

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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 asana. 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 Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (chakras) and the Brahmarandhra 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

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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 samadhi 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 within, to enter the inner mental depths, the inner go 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

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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 sadhaka must understand that these experiences are not mere imaginations or dreams but actual happenings, for even when, as often occurs, they are

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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

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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 sadhaka 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,

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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.

5-9-1931

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Three Experiences of the Inner Being

I

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, and 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

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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 light 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

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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—inimitably. 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

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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

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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.

5-4-1937

II

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 in a deep subconscience. On the surface of this subconscience floats an obscure layer in which dreams take place, as it seems to us,

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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

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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

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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.

8-4-1937

III

In my last letter I had postponed the explanation of your third experience. What you have felt

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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 pre- maturely 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

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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 supra-physical  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.

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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

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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.

16-4-1937

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Opening of the Psychic and the Inner Being

YOUR first experience was that of the opening of the psychic; you became aware of the psychic being and its aspirations and experiences and of the external being in front, as two separate parts of your  consciousness. You were not able to keep this experience because the vital was not purified and pulled you out into the ordinary external consciousness. Afterwards, you got back into the psychic and were at the same time able to see your ordinary vital nature, to become aware of its defects and to work by the power of the psychic for its purification. I wrote to you at the beginning that this was the way for if the psychic is awake and in front, it becomes easy to remain conscious of the things that have to be changed in the external nature and it is comparatively easy too to change them. But if the psychic gets veiled and retires in the background, the outer nature left to itself finds it difficult to remain conscious of its own wrong movements and even with great effort cannot succeed in getting rid of- them. You can see yourself, as in the matter of the food, that with the psychic

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active and awake the right attitude comes naturally and whatever difficulty there was soon diminishes or even disappears.

I told you also at that time that there was a third part of the nature, the inner being (inner mind, inner vital, inner physical) of which you were not yet aware, but which must also open in turn. It is this that has happened in your last experience. What you felt as a part of you, yourself but not your physical  self, rising to meet the higher consciousness above, was this inner being, it was your (inner) higher vital being which rose in that way to join the highest Self above—and it was able to do so because the work of purifying the outer vital nature had begun in earnest. Each time there is a purification of the outer nature, it becomes more possible for the inner being to reveal itself, to become free and to open to the higher consciousness above.

When this happens, several other things happen at the same time. First, one becomes aware of the silent Self above—free, wide, without limits, pure, untroubled by the mental, vital and physical movements,  empty of ego and limited personality,—this is what you have described in your letter. Secondly, the Divine Power descends through this silence and freedom of the Self and begins to work in the Adhara. This is what you felt as a pressure; its coming through the top of the head, the forehead and eyes and nose meant that it was working to open the mental centres —especially the two higher centres of thought and

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will and vision—in the inner mental being. These two centres are called the thousand-petalled lotus and the ajna chakra between the eyebrows. Thirdly, by this working the inner parts of the being are opened and freed; you are liberated from the limitations of the ordinary personal mind, vital and physical and become  aware of a wider consciousness in which you can be more capable of the needed transformation. But that is necessarily a matter of time and long working and you are only taking the first steps in this way.

When one goes into the inner being, the tendency is to go entirely inside and lose consciousness of the outside world—this is what people call Samadhi. But it is also necessary to be able to have the same experiences  (of the Self, the workings in the inner consciousness, etc.) in the waking state. The best rule for you will be to allow the entire going inside only when you are alone and not likely to be disturbed,  and at other times to accustom yourself to have these experiences with the physical consciousness awake and participating in them or at least aware of them.

5-8-1931

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Awakening of the Kundalini

THE sensation in the spine and on both sides of it is a sign of the awakening of the Kundalini Power. It is felt as a descending and an ascending current. There are two main nerve-channels for the currents, one on each side of the central channel in the spine. The descending current is the energy from the above coming down to touch the sleeping Power in the lowest nerve-centre at the bottom of the spine; the ascending current is the release of the energy going up from the awakened Kundalini. This movement as it proceeds opens up the six centres of the subtle nervous system and by the opening one escapes from the limitations of the surface consciousness bound to the gross body and great ranges of experiences proper to the subliminal self, mental, vital, subtle physical are shown to the sadhaka. When the Kundalini meets the higher Consciousness as it ascends through the summit of the head, there is an opening of the higher superconscient reaches above the normal mind. It is by ascending through these in our consciousness and receiving a descent of their energies that it is possible

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ultimately to reach the Supermind. This is the method of the Tantra. In our Yoga it is not necessary  to go through the systematised method. It takes place spontaneously according to the need by the force of the aspiration. As soon as there is an opening the Divine Power descends and conducts the necessary  working, does what is needed, each thing in its time and the Yogic Consciousness begins to be born in the sadhaka.

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The Division of Being

THE division of the being of which you speak is a necessary stage in the Yogic development and experience. One feels that there is a twofold being, the inner psychic which is the true one and the other, the outer human being which is instrumental for the outward life. To live in the inner psychic being in union with the Divine while doing the outward work, as you feel, is the first stage in Karmayoga. There is nothing wrong in these experiences, they are indispensable and normal at this stage.

If you feel no bridge between the two, it is possibly because you are not yet conscious of what connects the two. There is an inner mental, an inner vital, an inner physical which connects the psychic and the external being. About this, however, you need not be anxious at present.

The important thing is to keep what you have and let it grow, to live always in the psychic being, your true being. The psychic will, in due time, awaken and turn to the Divine all the rest of the nature, so that even the outer being will feel itself

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in touch with the Divine and moved by the Divine in all it is and feels and does.

7-4-1931

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Experience of the True Self

THE experience you have is the experience of the true Self, untouched by grief and joy, desire, anxiety or trouble; vast and calm and full of peace, it observes the agitations of the outer being as one might the play of children. It is indeed the divine element in you. The more you can remain in that, the firmer will be the foundation of the sadhana. In this Self will come all the higher experiences, oneness with the Divine, light, knowledge, strength, Ananda, the play of the Mother's higher forces. It does not always become stable from the first, though for some it does; but the experience comes more and more frequently and lasts more till it is no longer covered by the ordinary nature.

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The Solid Basis of Sadhana

TO be full of peace, the heart quiet, not troubled by grief, not excited by joy is a very good condition. As for Ananda, it can come not only with its fullest intensity but with a more enduring persistence  when the mind is at peace and the heart delivered from ordinary joy and sorrow. If the mind and heart are restless, changeful, unquiet, Ananda of a kind may come, but it is mixed with vital excitement and cannot abide. One must get peace and calm fixed in the consciousness first, then there is a solid basis on which the Ananda can spread itself and in its turn become an enduring part of the consciousness and the nature.

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The Double Foundation of Yoga

IF you keep the wideness and calm and also the love for the Mother in the heart, then all is safe for it means the double foundation of the Yoga: the descent of the higher consciousness with its peace, freedom and serenity from above and the openness of the psychic which keeps all the effort or all the spontaneous  movement turned towards the true goal.

10-10-1934

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 The Silent Self

IT must have been the descent of the higher silence, the silence of the Self or Atman. In  this silence one perceives, but the mind is not active, —things are sensed, but without any responsive connection  or vibration. The silent Self is there as a separate reality, not bound or involved in the activity of Nature, aloof, detached and self-existent. Even if thoughts come across this silence, they do not disturb it; the Self is separate from the thinking mind also. In this connection the feeling "I think" is a survival from the old consciousness, in the fall silence what one feels is "thought occurs in me"—the identification with thoughts as well as with the perception of objects ceases.

27-11-1935

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Ascent into Nirvana and Return

ONCE the being or its different parts begin to — ascend to the planes above, any part of the being may do it, frontal or other. The samskar that one cannot come back must be got rid of. One can have the experience of Nirvana at the summit of the mind or anywhere in those planes that are now superconscient  to the mind; the mind spiritualised by the ascent into Self has the sense of laya, dissolution of itself, its thoughts, movements, samskaras into a superconscient Silence and Infinity which it is unable to grasp,—the Unknowable. But this would bring or lead to some form of Nirvana, only if one makes Nirvana the goal, if one is tied to the mind and accepts its dissolution into the Infinite as one's own dissolution or if one has not the capacity to reorganise experience on a higher than the mental plane. But otherwise what was superconscient becomes conscient, one begins to possess or else be the instrument of the dynamis of the higher planes and there is a movement, not of liberation  into Nirvana but of liberation and transformation.

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However high one goes one can always return, unless one has the will not to do so.

29-10-1936

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Descent of Peace

Y0UR description of the solid cool block of peace pressing on the body and making it immobile makes it certain that it is what we call in this Yoga the descent of the higher consciousness. A deep, intense or massive substance of peace and stillness is very commonly the first of its powers that descends and many experience it in that way. At first it comes and stays only during meditation or, without the sense of physical inertness or immobility, a little while longer and afterwards is lost; but if the sadhana follows its normal course, it comes more and more, lasting longer and in the end as an enduring deep peace and inner stillness and release becomes a normal character of the consciousness, the foundation indeed of a new consciousness, calm and liberated.

Your idea of psychic is certainly a mental construction  which should be avoided. The psychic has indeed the quality of peace—but that is not its main character as it is of the Self or Atman. The psychic is the Divine element in the individual being and its characteristic power is to turn everything towards

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lie Divine, to bring a fire of purification, aspiration, devotion, true light of discernment, feeling, will, action which transforms by degrees the whole nature. Quietude, peace and silence in the heart and therefore in the vital part of the being are necessary to reach the psychic, to plunge in it, for the perturbations of the vital nature, desire, emotion turned ego-wards or world-wards are the main part of the screen that hides the soul from the nature. It is better therefore to be free from the mental constructions when you take the plunge and to have only the sense of aspiration, of devotion, of self-giving to the Divine.

24-2-1937

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Need of Waking Realisation

ON the contrary it is in waking state that this realisation must come and endure in order to be a reality of the life. If experienced in trance it will be a superconscient state only for some part of the inner being but not real to the whole consciousness. Experience and trance have their utility for opening the being and preparing it but it is only when the realisation is constant in the waking state that it is truly possessed. Therefore in this Yoga much value is given to the waking realisation and experience.

To work in the calm ever-widening consciousness m at once a sadhana and a siddhi.

27-5-1937

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Right Attitude in Work

WHAT happened is a thing that often happens, and taking your account of it, it reproduced in your case the usual stages. First, you sat down in prayer,— that means a call to the Above, if I may so express it. Next came the necessary condition for the answer to the prayer to be effective—"little by little a sort of restfulness  came", in other words, the quietude of the consciousness which is necessary before the Power that has to act can act. Then the rush of the Force or Power, "a flood of energy and sense of power and glow", and the natural concentration of the being in inspiration and expression, the action of the Power.

The vital is the means of effectuation of the physical plane, so its action and energy are necessary for all work; without it, if the mind only drives without the cooperation  of the vital, there is hard and disagreeable labour and effort with results which are usually not at all of the best kind. The ideal state for work is when there is a natural concentration of the consciousness in the special energy, supported by an easeful rest and

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quiescence of the consciousness as a whole. Distraction  of the mind by other activities disturbs this balance  of ease and concentrated energy,—fatigue also disturbs or destroys it. The first thing therefore that has to be done is to bring back the supporting restfulness  and this is ordinarily done by cessation of work and repose. In the experience you had that was replaced by a restfulness that came from above in answer to your station of prayer and an energy that also came from above. It is the same principle as in sadhana,—the reason why we want people to make the consciousness quiet so that the higher peace may come in and on the basis of that peace a new Force from above.

It is not effort that brought the inspiration. Inspiration  comes from above in answer to a state of concentration which is itself a call to it. Effort on the contrary fatigues the consciousness and therefore is not favourable to the best work; the only thing is that sometimes—by no means always—effort culminates in a pull for the inspiration which brings some answer,. but it is not usually so good and effective an inspiration as that which comes when there is the easy and intense concentration of the energy in its work. Effort and expenditure of energy are not necessarily the same thing,—the best expenditure of energy is that which flows easily without effort at all,—when the inspiration or Force (any Force) works of itself and the mind and vital and even body are glowing instruments and the Force flows out

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in an intense and happy working—an almost labourless labour.

March 1936

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The Farce and the Instrument

AS you have opened yourself to the Force and made yourself a channel for the energy of work, it is quite natural that when you want to do this work the Force should flow and act in the way that is wanted or the way that is needed and for the effect that is needed. When one has made oneself a channel, the Force is not necessarily bound by the limitations or disabilities of the instrument; it can disregard them and act in its own power. In doing so it may use the human instrument simply as a medium and leave him as soon as the work is finished just what he was before, incapable in his ordinary  moments of doing such good work, but also it may by its action set the instrument right, accustom it to the necessary intuitive knowledge and movement so that it can at will command the action of the Force. As for the technique, there are two different things, the intellectual knowledge which one applies and the intuitive cognition which acts in its own right, even if it is not actually possessed by the worker. Many poets for instance have little knowledge of metrical or linguistic technique and cannot explain how they write or what are the qualities

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and elements of their success, but they write all the same things that are perfect in rhythm and language. Intellectual knowledge of technique helps of course, provided one does not make of it a mere device or a rigid fetter. There are some arts that cannot be done well without technical knowledge, e. g. painting,

sculpture.

What you write is your own in the sense that you have been the instrument of its manifestation—that is so with every artist or worker, though of course for sadhana it is necessary to recognise that the real Power was not yourself and you were simply the instrument on which it played its tune.

The Ananda of creation is not the pleasure of the ego in having personally done well and being somebody, that is something extraneous which attaches itself to the joy of work and creation. The Ananda comes from the inrush of a greater Power, the thrill of being possessed  and used by it, the avesh, the exultation of the uplifting of the consciousness, the illumination and its greatened and heightened action and also the joy of beauty, power or perfection that is being created. How far one feels it depends on the condition of the consciousness at the time, the temperament, the activity of the vital; the Yogi of course (or even certain strong and calm minds) is not carried away by the Ananda, he holds and watches it and there is no mere excitement mixed with the flow of it through the mind, vital or body. Naturally the Ananda of samarpana or spiritual realisation or divine

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love is something far greater, but  the Ananda of creation has its place.

14-5-1963

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Japa

THE japa is usually successful only on one of two conditions—if it is repeated with a sense of its significance, a dwelling of something in the mind on the nature, power, beauty, attraction of the Godhead it signifies and is to bring into the consciousness,—that is the mental way; or if it comes up from the heart or rings in it with a certain sense or feeling of bhakti making it alive,—that is the emotional way. Either the mind or the vital has to give it support or sustenance. But if it makes the mind dry and the vital restless, it must be missing that support and sustenance. There is of course a third way, the reliance on the power of the mantra or name in itself; but then one has to go on till that power has sufficiently impressed its vibration  on the inner being to make it at a given moment suddenly open to the Presence or the Touch. But if there is a struggling or insistence for the result, then this effect which needs a quiet receptivity in the mind is impeded. That is why I insisted so much on mental quietude and on not too much straining or effort, to give time to allow the psychic and the mind

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to develop the necessary condition of receptivity—a receptivity as natural as when one receives an inspiration f or poetry and music. It is also why I do not want you to discontinue your poetry—it helps and does not hinder the preparation because it is a means of developing the right position of receptivity and bringing out the bhakti which is there in the inner being. To spend all the energy in japa or meditation is a strain which even those who are accustomed to successful meditation find it difficult to maintain— unless in periods when there is an uninterrupted flow of experiences from above.

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The Mantra

OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations  in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra Om should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence. The last is usually the main preoccupation with those who use the mantra.

In this Yoga there is no fixed mantra, no stress is laid on mantras, although sadhakas can use one if they find it helpful or so long as they find it helpful. The stress is rather on an aspiration in the consciousness  and a concentration of the mind, heart, will, all the being. If a mantra is found helpful for that, one

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uses it. Om if rightly used (not mechanically) might very well help the opening upwards and outwards (cosmic consciousness) as well as the descent.

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